起信論疏 2.1.3

2.1.3

「增長分別事識熏習」者，在於凡位說分段苦也。 無明熏習中，「根本熏習」者，根本不覺也； 「所起見愛熏習」者，無明所起意識見愛，即是枝末不覺義也。 「云何」以下次明淨熏，於中有二：先問、後答。 答中亦二：略明、廣顯。 略中先明「真如熏習」，次明「妄心熏習」。 此中有五：初言「以此妄心乃至自信已性」者，是明十信位中信也。 次言「知心妄動無前境界，修遠離法」者，是顯三賢位中修也。 「以如實知無前境界故」者，是明初地見道唯識觀之成也。 「種種」以下「乃至久遠熏習力」故，是顯十地修道位中修萬行也。 「無明即滅」以下，第五顯於果地證涅槃也。 次廣說中，先明妄熏，於中「分別事識」者，通而言之，七識皆名分別事識； 就強而說，但取意識，以分別用強，通緣諸事故。 今此文中就強而說，此識不知諸塵唯識，故執心外實有境界； 凡夫二乘雖有趣向，而猶計有生死可厭、涅槃可欣，不異分別事識之執，故名分別事識熏習。 「意熏習」者，亦名業識熏習，通而言之，五種之識皆名為意，義如上說； 就本而言，但取業識，以最微細，作諸識本，故於此中業識名意。 如是業識見相未分，然諸菩薩知心妄動無別境界，解一切法唯是識量，捨前外執，順業識義，故名業識熏習，亦名為意熏習。 非謂無明所起業識，即能發心修諸行也。 真如熏習中有三：一者舉數總標、二者依數列名、三者辨相。 辨相中有二：一者別明、二者合釋。 初別明中，先明自體熏習，於中有二：一者直明、二者遣疑。 初中言「具無漏法備，有不思議業」者，是在本覺不空門也； 「作境界之性」者，是就如實空門境說也。 依此本有境智之力，冥熏妄心，令起厭樂等也。 「問曰」以下，往復除疑，問意可知。 答中有二：初約煩惱厚薄明其不等、後舉遇緣參差顯其不等。 初中言「過恒沙等上煩惱」者，迷諸法門，事中無知，此是所知障所攝也。 「我見愛染煩惱」者，此是煩惱障所攝也，答意可知。 「又諸佛」以下，明緣參差，有法、喻、合，文相可見也。 「用熏習中」，文亦有三：所謂總標、列名、辨相。 第二列名中「差別緣」者，為彼凡夫二乘分別事識熏習而作緣也。 能作緣者，十信以上乃至諸佛皆得作緣也。 「平等緣」者，為諸菩薩業識熏習而作緣也； 能緣者，初地以上乃至諸佛，要依同體智力方作平等緣故。 第三辨相中，先明差別緣，於中有二：合明、開釋。 開釋中亦有二：先開近遠二緣、後開行解二緣。 「增長行緣」者，能起施戒等諸行故； 「受道緣」者，起聞思修而入道故。 平等緣中有二：先明能作緣者，「所謂」以下，釋平等義，依於三昧平等見者，十解以上諸菩薩等，見佛報身無量相好，皆無有邊，離分齊相，故言「平等見諸佛」也。 若在散心，不能得見如是相好、離分齊相，以是故言「依於三昧」也。 上來別明體用熏習竟，此下第二合釋體用。 於中有二：總標、別釋。 別釋中，先明未相應中，言「意、意識熏習」者，凡夫二乘名意識熏習，即是分別事識熏習。 「初發意菩薩等」者，十解以上名意熏習，即是業識熏習之義，如前說也。 「未得無分別心與體相應」者，未得與諸佛法身之體相應故； 「未得自在業與用相應故」者，未得與佛應化二身之用相應故。 已相應中，「法身菩薩」者，十地菩薩； 「得無分別心」者，與體相應故； 「與諸佛智用相應」者，以有如量智故； 「自然修行」者，八地以上無功用故。

"Increasing the perfuming of the consciousness that discriminates phenomena" refers to explaining the suffering of [samsaric] fragmented limitation at the stage of ordinary beings. Among the perfumings of avidyā, "fundamental perfuming" refers to fundamental non-enlightenment; "the perfuming of the views and attachments that arise" refers to the views and attachments of the mental consciousness that arise from avidyā, which is the meaning of branch non-enlightenment. From "how [is this]" onward, the pure perfuming is explained next, within which there are two parts: first the question, then the answer. The answer also has two parts: a brief explanation and an extensive elucidation. In the brief part, it first explains "the perfuming of tathatā", and next explains "the perfuming of the deluded mind". In this there are five: first, stating "by means of this deluded mind... up to... believing in one's own nature" clarifies faith in the stage of the ten faiths. Next, stating "knowing that the mind's deluded movement has no external perceptual object, one cultivates the dharma of separation" reveals cultivation in the stages of the three [grades of] worthies. "Because of knowing in accordance with reality that there is no external perceptual object" clarifies the perfection of the contemplation of consciousness-only at the path of seeing on the first bhūmi. From "various" onward "up to the power of perfuming over a long duration" reveals the cultivation of the ten thousand practices in the stage of the path of cultivation on the ten bhūmis. From "avidyā is thereupon extinguished" onward, the fifth part reveals the realization of nirvāṇa at the stage of fruition. Next, in the extensive explanation, the deluded perfuming is explained first; within it, "the consciousness that discriminates phenomena", speaking broadly, refers to all seven consciousnesses being named the consciousness that discriminates phenomena; speaking in terms of predominance, it takes only the mental consciousness, because its discriminative function is strong and it broadly takes all phenomena as perceptual objects. Now, in this text, it is spoken of in terms of predominance; this consciousness does not know that all sense-objects are consciousness-only, and thus grasps that there are real external objects outside the mind; ordinary beings and [followers of] the two vehicles, although having an orientation [toward liberation], still consider that there is birth-and-death to be loathed and nirvāṇa to be rejoiced in, which is no different from the grasping of the consciousness that discriminates phenomena; therefore it is called the perfuming of the consciousness that discriminates phenomena. "Perfuming of the mind (manas)" is also called the perfuming of the karmic consciousness; speaking broadly, all five kinds of consciousness are called mind (manas), the meaning of which is as explained above; speaking in terms of the fundamental, it takes only the karmic consciousness, because it is the most subtle and serves as the root of all consciousnesses; therefore, here the karmic consciousness is named mind (manas). Such karmic consciousness has not yet differentiated perceiver and perceived; however, bodhisattvas know that the mind's deluded movement has no distinct external perceptual object, understand that all phenomena are merely the measure of consciousness, abandon former external graspings, and conform to the meaning of the karmic consciousness; therefore it is called the perfuming of the karmic consciousness, and is also called the perfuming of mind (manas). It does not mean that the karmic consciousness arisen from avidyā is itself able to generate the aspiration and cultivate the various practices. Within the perfuming of tathatā there are three parts: first, stating the number as a general heading; second, enumerating the names according to the number; third, distinguishing the aspects. Within distinguishing the aspects there are two parts: first, explaining them separately; second, interpreting them together. In the first part, explaining them separately, the perfuming of its own essence is explained first, within which there are two parts: first, explaining it directly; second, resolving doubts. In the first part, stating "fully endowed with uncontaminated dharmas, possessing inconceivable activities" is in the gate of original enlightenment as non-empty; "acting as the nature of the perceptual realm" is spoken with respect to the perceptual realm of the gate of reality as empty. Relying on the power of this originally existent perceptual realm and wisdom, it imperceptibly perfumes the deluded mind, causing it to give rise to loathing [samsara] and joy [in nirvāṇa], and so forth. From "the question asks" onward, doubts are eliminated back and forth; the intent of the question is understandable. In the answer there are two parts: first, clarifying their inequality in terms of the thickness or thinness of afflictions; second, adducing the divergence of encountering conditions to reveal their inequality. In the first part, stating "superior afflictions exceeding the sands of the Ganges" refers to being deluded about the various dharma-gates and having no knowledge regarding phenomena; this is subsumed under jñeyāvaraṇa. "Afflictions of self-view and attachment" are subsumed under kleśāvaraṇa; the intent of the answer is understandable. From "moreover, all Buddhas" onward, the divergence of conditions is explained, having the doctrinal statement, the simile, and the application; the text is visible. Within "the perfuming of function", the text also has three parts: namely, the general heading, enumerating the names, and distinguishing the aspects. In the second part, enumerating the names, "differentiated conditions" act as conditions for the perfuming of the consciousness that discriminates phenomena of those ordinary beings and [followers of] the two vehicles. Those able to act as conditions are those from the ten faiths onward up to all Buddhas, all of whom are able to act as conditions. "Equal conditions" act as conditions for the perfuming of the karmic consciousness of all bodhisattvas; those able to condition them are those from the first bhūmi onward up to all Buddhas, because they must rely on the power of wisdom of the same essence to act as equal conditions. In the third part, distinguishing the aspects, the differentiated conditions are explained first, within which there are two parts: explaining them combined, and elucidating them separately. Within elucidating them separately there are also two parts: first, unfolding the two conditions of near and distant; second, unfolding the two conditions of practice and understanding. "The condition that increases practice" is because it can give rise to various practices such as giving and morality; "the condition for receiving the path" is because it gives rise to hearing, thinking, and cultivating, thereby entering the path. In the equal conditions there are two parts: first, clarifying those able to act as conditions; from "that is to say" onward, it explains the meaning of equality; relying on samādhi to perceive equally means that bodhisattvas from the ten understandings onward perceive the Buddha's saṃbhogakāya with its limitless marks and signs, all without boundary and free from the aspect of limitation; therefore it states "equally perceiving all Buddhas". If in a distracted mind, one cannot obtain perception of such marks and signs free from the aspect of limitation; for this reason it states "relying on samādhi". The above separate explanation of the perfuming of essence and function is finished; below this, the second part explains essence and function together. In this there are two parts: the general heading and the separate explanation. In the separate explanation, first, in clarifying those not yet in correspondence, stating "the perfuming of mind and mental consciousness" means that for ordinary beings and [followers of] the two vehicles it is called the perfuming of the mental consciousness, which is the perfuming of the consciousness that discriminates phenomena. "Bodhisattvas of initial aspiration and so forth" means that from the ten understandings onward it is called the perfuming of mind, which is the meaning of the perfuming of the karmic consciousness, as explained before. "Not having yet attained the non-conceptual mind to correspond with the essence" is because they have not yet attained correspondence with the essence of the dharmakāya of all Buddhas; "not having yet attained sovereign activity to correspond with the function" is because they have not yet attained correspondence with the function of the two bodies of the Buddha, the nirmāṇakāya and saṃbhogakāya. Among those already in correspondence, "dharmakāya bodhisattvas" refers to bodhisattvas of the ten bhūmis; "having attained the non-conceptual mind" is because of correspondence with the essence; "corresponding with the wisdom-function of all Buddhas" is because they possess yathāvadbhāvikatājñāna; "naturally cultivating" is because from the eighth bhūmi onward there is no effort.