起信論疏 2.1.3

2.1.3

"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.