大乘起信論義記 2.112

2.112

○第二約四相別顯中，初三相釋前不究竟覺，後一相釋上究竟覺。於中有二：初正寄四相顯其四位，後引經釋成心源無念。前中四相義者，先述大意，後方釋文。述意者，此中文意將四相麁細，配以寄顯返流四位，以明始覺分齊。然此四相但約真心隨熏麁細差別，寄說為四，非約一剎那心明四相也。所以知者，若約一剎那心辨者，如下文中明地上菩薩業識之心微細起滅，於中異滅相等豈凡小能知？又如事識之中麁相生住，地上菩薩豈不能知？是故十地已還具有微細四相，於中滅相豈信地能知？故知文意稍異。今以二門略辨：一總明、二別說。總者，原夫心性離念無生無滅，而有無明迷自心體，違寂靜性鼓動起念，有生滅四相，是故由無明風力，能令心體生住異滅從細至麁。經云「佛性隨流成種種味」等。又經云「即此法身為諸煩惱之所漂動往來生死，名為眾生。」此論下云「自性清淨心，因無明風動」等，今就此義以明四相。既鼓靜令動，遂有微著不同、先後際異，就彼先際最微名為生相，乃至後際最麁名為滅相。故《佛性論》云「一切有為法，約前際與生相相應、約後際與滅相相應、約中際與住異相相應。」二、別明者，對彼下文約位別分，生相有一，住相有四，異相有二，滅相還一。生相一者，名為業相，謂由無明不覺心動，雖有起滅而相見未分，以無明力故轉彼淨心至此最微，名為生相。甚深微細，唯佛所知。下文云「依無明所起識者，乃至唯佛能知」故。即下文三細中初一，及六染中後一，五意中第一，此等並同此生相攝。住相四者，一、名轉相，謂由無明力，不覺前動相，即無動故轉成能見。二、名現相，謂由無明，依前能見不了無相，遂令境界妄現。此二及初並在賴耶位中，屬不相應心。三、名智相，謂由無明迷前自心所現之境，妄起分別染淨之相，故云智也。四、名相續相，謂由無明不了前所分別空無所有，更復起念相應不斷。此二同在分別事識細分之位，屬相應心。無明與前生相和合，轉彼淨心乃至此位，行相猶細，法執堅住，名為住相。下文三細中後二，及六麁中初二，并五意中後四，及六染中中四，此等並同是此住相。言異相二者：一、執取相，二、計名字相。謂此無明迷前染淨違順之法，更起貪瞋人我見愛，執相計名取著轉深，此在事識麁分之位。無明與前住相和合，轉彼淨心令至此位，行相稍麁散動身口，令其造業，名為異相。下文六麁中中二，及六染中初一，并五意後意識，此等並同是此異相。言滅相一者，名起業相，謂此無明不了善惡二業定招苦樂二報，故廣對諸緣造集諸業，依業受果，滅前異心令墮諸趣。以無明力轉彼淨心，至此後際行相最麁，至此為極，周盡之終，名為滅相。下文六麁中第五相是也。以果報非可斷故，不論第六相也。是故三界四相唯一夢心，皆因根本無明之力。故經云「無明住地其力最大。」此論下云「當知無明能生一切染法。」此之謂也。雖復從微至著辨四相階降，然其始終竟無前後，總此四相以為一念，為麁細鎔融唯是一心故，故說俱時而有皆無自立也。然未窮源者，隨行淺深覺有前後；達心源者，一念四相俱時而知。經云「菩薩知終不知始，唯佛如來始終俱知。」始者謂生相也，終者謂餘相乃至滅相也。既因無明不覺之力起生相等種種夢念，動其心源轉至滅相，長眠三界流轉六趣，今因本覺不思議熏力起厭求心，又因真心所流聞熏教法熏於本覺，以體同用融，領彼聞熏，益性解力，損無明能，漸向心源，始息滅相、終息生相，朗然大悟，覺了心源本無所動、今無始靜，平等平等無始覺之異，如經所說夢渡河喻等。大意如此。

Second, within the distinct illumination with reference to the four marks: the first three marks explain the preceding non-ultimate enlightenment, and the latter one mark explains the ultimate enlightenment above. In this there are two parts: first, properly resorting to the four marks to illuminate their four stages; and afterwards, citing a sūtra to explain and establish that the source of the mind is free from thought. Regarding the meaning of the four marks in the former part: first we state the general import, and only afterwards explain the text. In stating the general import: the intention of the text here is to take the coarseness and subtlety of the four marks and correlate them so as to resort to illuminating the four stages of reversing the flow, in order to clarify the scope of incipient enlightenment. However, these four marks are merely stated by resorting to four based on the distinctions in coarseness and subtlety with which the true mind follows perfuming; they do not clarify the four marks with reference to a single kṣaṇa of mind. How is this known? If it were determined with reference to a single kṣaṇa of mind, then, as in the text below clarifying the subtle arising and ceasing of the karmic consciousness of bodhisattvas on the grounds, how could ordinary beings or Hinayānists know the marks of difference and cessation therein? Furthermore, as for the coarse marks of arising and abiding within empirical consciousness, how could bodhisattvas on the grounds fail to know them? Therefore, up to the tenth ground, all subtle four marks are present; among them, how could the mark of cessation be known at the stage of faith? Thus one knows that the intention of the text is somewhat different. Now we briefly distinguish it through two gates: first, a general clarification; second, a distinct explanation. Generally: originally, the nature of mind is free from thought, without arising and without ceasing. Yet there is avidyā that is deluded about its own mind-essence, opposing the quiet nature, stirring up and giving rise to thoughts, so that there are the four marks of arising and ceasing. Therefore, due to the wind-power of avidyā, it can cause the mind-essence to arise, abide, differentiate, and cease, from subtle to coarse. A sūtra says: "The Buddha-nature follows the flow, becoming various tastes," and so forth. Another sūtra says: "This very dharmakāya, tossed and drifted about by all defilements, wandering to and fro in saṃsāra, is called a sentient being." Below in this treatise it says: "The intrinsically pure mind, stirred by the wind of avidyā," and so forth. Now, relying on this meaning, we clarify the four marks. Since it stirs tranquility to cause motion, there consequently are differences of subtle and conspicuous, and distinctions of prior and posterior bounds. With reference to that prior bound, the most subtle is called the mark of arising; up to the posterior bound, the coarsest is called the mark of cessation. Hence the Fo xing lun says: "All conditioned phenomena, with reference to the prior bound, are conjoined with the mark of arising; with reference to the posterior bound, are conjoined with the mark of cessation; and with reference to the middle bound, are conjoined with the marks of abiding and difference." Second, distinctly clarifying: correlating with the text below, dividing distinctly according to stages, the mark of arising has one, the mark of abiding has four, the mark of difference has two, and the mark of cessation likewise has one. That the mark of arising is one: it is called the karmic mark. This means that due to avidyā's non-enlightenment, the mind moves; although there is arising and ceasing, mark and perceiving are not yet divided. Because of the power of avidyā, that pure mind is turned to this most subtle [level], which is called the mark of arising. It is extremely profound and subtle, known only by Buddhas. Below the text says: "Consciousness arising based on avidyā... is known only by Buddhas." That is to say, the first among the three subtle marks below, the last among the six defilements, and the first among the five consciousnesses—all these are equally subsumed under this mark of arising. That the marks of abiding are four: first, called the evolving mark. This means that due to the power of avidyā, not awakening to the preceding mark of motion, because there is no non-motion, it turns into that which can perceive. Second, called the manifesting mark. This means that due to avidyā, based on the preceding perceiving, not comprehending formlessness, it causes sense-objects to manifest falsely. These two, together with the first, are all in the stage of the ālayavijñāna, belonging to the unconjoined mind. Third, called the knowledge mark. This means that due to avidyā, being deluded about the objects manifested by one's own mind before, one falsely gives rise to discriminating marks of defiled and pure; hence it is called "knowledge". Fourth, called the continuing mark. This means that due to avidyā, not comprehending that what was previously discriminated is empty and nonexistent, one further gives rise to thoughts that are conjoined and uninterrupted. These two are together in the subtle portion of the stage of differentiating empirical consciousness, belonging to the conjoined mind. Avidyā combines with the preceding mark of arising, turning that pure mind up to this stage; its mode of activity is still subtle, and dharma-grasping firmly abides, so it is called the mark of abiding. The latter two among the three subtle marks below, the first two among the six coarse marks, the latter four among the five consciousnesses, and the middle four among the six defilements—all these are equally this mark of abiding. That the marks of difference are two: first, the mark of grasping; second, the mark of calculating names. This means that this avidyā is deluded about the preceding phenomena of defilement and purity, opposition and conformity, and further gives rise to greed, anger, personal-self views and affections, grasping at marks and calculating names, clinging ever more deeply; this is in the coarse portion of the empirical consciousness. Avidyā combines with the preceding mark of abiding, turning that pure mind and causing it to arrive at this stage; its mode of activity is somewhat coarse, dispersing and stirring body and speech, causing them to create karma; hence it is called the mark of difference. The middle two among the six coarse marks below, the first among the six defilements, and the mental consciousness following the five consciousnesses—all these are equally this mark of difference. That the mark of cessation is one: it is called the mark of initiating karma. This means that this avidyā does not comprehend that wholesome and unwholesome karmas will certainly incur the two retributions of suffering and pleasure, so confronting various conditions extensively, it creates and accumulates all karmas, receives fruits based on karma, and ceases the preceding mind of difference, causing one to fall into the various destinies. With the power of avidyā turning that pure mind, reaching this posterior bound, the mode of activity is the coarsest; arriving here is the extreme, the end of the full cycle, hence it is called the mark of cessation. The fifth mark among the six coarse marks below is this. Because the fruit of retribution cannot be severed, the sixth mark is not discussed. Therefore, the four marks in the three realms are only one dreaming mind, all due to the power of fundamental avidyā. Hence a sūtra says: "The avidyā entrenchment has the greatest power." Below this treatise says: "One should know that avidyā can produce all defiled phenomena." This is what it means. Although it distinguishes the steps of the four marks from subtle to conspicuous, nevertheless its beginning and end have ultimately no before or after; subsuming these four marks together as a single thought, because coarseness and subtlety blend and dissolve into only the One Mind, it is therefore said that they exist simultaneously and none of them stands independently. However, for those who have not reached the source, according to the shallowness or depth of their practice, awakening has a before and after; for those who have penetrated the source of the mind, in a single thought the four marks are known simultaneously. A sūtra says: "Bodhisattvas know the end but do not know the beginning; only the Buddha, the Tathāgata, knows both beginning and end." "Beginning" refers to the mark of arising; "end" refers to the remaining marks up to the mark of cessation. Since due to the power of the non-enlightenment of avidyā, various dream-thoughts such as the mark of arising are initiated, stirring the source of the mind and turning all the way to the mark of cessation, so that one sleeps long in the three realms and transmigrates through the six destinies; now, due to the inconceivable perfuming power of innate enlightenment, a mind of revulsion and seeking arises; furthermore, due to the hearing-perfumed teaching flowing from the true mind perfuming innate enlightenment, because essence is identical and function blends, it receives that hearing-perfuming, increasing the power of innate understanding, diminishing the potency of avidyā, gradually heading toward the source of the mind, first bringing the mark of cessation to rest, and finally bringing the mark of arising to rest, brightly and greatly awakening, realizing that the source of the mind was originally without motion and now has no beginning of tranquility, equally and evenly without the distinction of an incipient enlightenment, like the simile of crossing a river in a dream spoken of in the sūtras. Such is the general import.