大乘起信論義疏 2.9

2.9

自下第五明捨滅義，此中有二：一者、直明捨滅；二者、「問」以下，難解重顯。就初中有三：一者、舉惑體；二者、「又麁中之麁」以下，據人以辨；三者、「此二種」以下，明捨滅之相。「復次生滅相有二種」者，總標其數。「與心相應」者，末後二識及與六識也。「與心不相應」者，根本四住也。自下就人以辨。「麁中之麁凡夫境」者，是六識也。「麁中細」者，智續兩識也。「細中麁」者，是染心也，恒沙末故名之為麁。「菩薩境界」者，種性以上乃至金剛心也。「細中之細佛境界」者，是根本無明識。自下第三明捨滅相，此中有二：一者、明起由；二者、「若因滅」以下，明滅由也。「此二種生滅依無明薰習而有」者，以眾惑本，故以末論本也。「依因者不覺義」者，即是無明也。「緣」者，六塵境界也。具此因緣，得立生滅。次辨滅相。「若因滅則緣滅」者，境界無自，由心而成。故上中言「三界虛偽但一心作」，能成心滅，所成亦滅也。「因滅故不相應心滅」者，明亡本故末竭，是業轉現識也。「緣滅故相應心滅」者，境界亡故隨境心亡。此之明其不相應心妄故，境界亦妄；境界妄故，相應心亦妄也。次辨重顯，此中初問、後答。問意者，「若心滅者，云何相續」者，相應不相應皆是滅者。眾生則無心，云何續有？若相續者，云何說滅者？妄心恒續者，云何眾生滅妄成真乎？就妄心進退徵難。答中有三：初明法說，中明開喻，後辨合喻。「言滅者唯心相滅」者，是妄識也。「非心體滅」者，是真識也。妄識全亡不妨真有，真識常有故眾生非斷，妄識終滅故眾生成真。言「風」者，喻無明也，水喻真識也，動喻妄識也。「若水滅者，則風斷絕無依止」者，是作設喻，非無水也，而顯依義故為此說。何以得知？設喻非正。下則解釋以水不滅，風相相續。「唯風滅故動相隨滅，非是水滅」，是故明知是設喻也。「無明亦爾」以下，合喻。無明合上如風。「依心體」者，合上依水。言「而動」者，合上有動相也。「若心體滅」者，合上假設喻也。「以體不滅心得相續」去，合上「水不滅故風相相續」也。「唯癡滅故心相隨滅」者，合上「唯風滅故動風隨滅也」。「非心智滅」者，合上「非是水滅」也。

From here below, fifth, is an explanation of the meaning of abandoning and ceasing. Here there are two parts: first, directly explaining abandoning and ceasing; second, from "Question" below, resolving difficulties and restating [the matter]. Within the first part, there are three sections: first, presenting the substance of delusion; second, from "Furthermore, the coarsest of the coarse" below, distinguishing according to persons; third, from "These two kinds" below, explaining the marks of abandoning and ceasing. As for "Furthermore, the marks of arising and ceasing are of two kinds," this generally announces their number. "Associated with the mind" refers to the last two consciousnesses and the six consciousnesses. "Unassociated with the mind" refers to the fundamental four entrenchments. From here below, it distinguishes according to persons. "The coarsest of the coarse is the realm of the pṛthagjana" refers to the six consciousnesses. "The fine within the coarse" refers to the two consciousnesses of intellect and continuation. "The coarse within the fine" refers to the defiled mind; because it is the branch-end of the sands of the Ganges, it is termed coarse. "The realm of bodhisattvas" refers to from the nature-stage onward up to the adamantine mind. "The finest of the fine is the realm of the Buddhas" refers to the fundamental consciousness of ignorance. From here below, third, explains the marks of abandoning and ceasing. Here there are two parts: first, explaining the reasons for arising; second, from "If the cause ceases" below, explaining the reasons for ceasing. "These two kinds of arising and ceasing exist depending on the perfuming of ignorance": because [ignorance] is the root of all delusions, it discusses the root through the branches. "Depending on the cause means the sense of non-enlightenment": that is, ignorance. "Conditions" refers to the objects of the six sense-dusts. Endowed with these causes and conditions, arising and ceasing are established. Next, it distinguishes the marks of ceasing. "If the cause ceases, then the conditions cease": objects have no self-[nature], but are formed due to the mind. Thus it was said above, "The three realms are deceptive and made solely by the one mind." When the mind that can form [them] ceases, that which is formed also ceases. "Because the cause ceases, the unassociated mind ceases": this explains that because the root perishes, the branches dry up; this is the karma, evolving, and appearing consciousnesses. "Because the conditions cease, the associated mind ceases": because objects perish, the mind following objects perishes. This explains that because the unassociated mind is delusive, objects are also delusive; because objects are delusive, the associated mind is also delusive. Next, it distinguishes the restatement. Here there is first a question, and then an answer. The meaning of the question, "If the mind ceases, how can there be continuation?": if both the associated and unassociated cease, then sentient beings would have no mind; how could there continually be [mind]? If it continues, how can one speak of ceasing? If the deluded mind constantly continues, how could sentient beings extinguish the delusive and realize the true? This raises difficulties by probing back and forth regarding the deluded mind. In the answer there are three parts: first, explaining through the Dharma; second, setting forth a simile; third, applying the simile. "Saying that it ceases means only that the marks of the mind cease" refers to the deluded consciousness. "Not that the substance of the mind ceases" refers to the true consciousness. The complete perishing of the deluded consciousness does not impede the real existence of the true [consciousness]. Because the true consciousness constantly exists, sentient beings are not annihilated; because the deluded consciousness ultimately ceases, sentient beings realize truth. "Wind" is a simile for ignorance, water is a simile for the true consciousness, and movement is a simile for the deluded consciousness. "If the water ceases, the wind would be cut off and have no basis" is a hypothetical simile; it is not that there is no water, but in order to reveal the meaning of dependence, this is said. How is this known? The hypothetical simile is not the primary point. Below, it explains that because the water does not cease, the aspect of the wind continues. "Only because the wind ceases, the moving aspect follows it in ceasing; it is not that the water ceases"—therefore we clearly know it is a hypothetical simile. From "Ignorance is also like this" below, it applies the simile. Ignorance corresponds above to the wind. "Depending on the substance of the mind" corresponds above to depending on the water. "And moves" corresponds above to having the moving aspect. "If the substance of the mind ceases" corresponds above to the hypothetical simile. From "Because the substance does not cease, the mind is able to continue" onward, it corresponds above to "because the water does not cease, the aspect of the wind continues." "Only because delusion ceases, the marks of the mind follow it in ceasing" corresponds above to "only because the wind ceases, the moving wind follows it in ceasing." "Not that the wisdom of the mind ceases" corresponds above to "it is not that the water ceases."