大乘起信論內義略探記 1.17

1.17

釋心生滅中，「此識有二種義」等者，此義稍難，今總括上下文，略敘其意。謂真如二義：一不變義；二隨緣義。無明二義：一無體即空義；二有用成事義。此真妄中，各由初義，成真如門；各由後義，成生滅門。此隨緣真如，及成事無明，亦各二義：一違自順他義；二違他順自義。無明中初違自順他亦二：一能返對詮示性功德；二能知名義成淨用。違他順自亦二：一覆真理義；二成妄心義。真如中違他順自亦二義：一翻對妄染顯自德義；二內熏無明起淨用。違自順他亦有二義：一隱自真體義；二顯現妄法義。此上真妄各四義中，由無明中返對詮示義，及真中翻妄顯德義，從此義得有本覺；又由無明能知名義，及真中內熏義，得有始覺；又由無明中覆真義，及真中隱體義，得有根本不覺；又由無明中成妄義，及真中現妄義，得有枝末不覺。此門中真妄各開四，廣即八門。若約兩和合成緣起，即有四門，謂二覺、二不覺。若本末不相離，唯有二門，謂覺與不覺。若鎔融總攝唯有一門，謂一心生滅門。又若約識分相門，本覺本不覺在本識中，餘在生起識中。若約本末不二門，並在一本覺識中，故云此識有二義也。別釋中，本覺者，調此心性離不覺相，是覺照性。如論云「大智慧光明義」等。始覺者，即此心體隨無明緣，動作妄念，而本覺熏力故，稍有覺用，乃至究竟還向本覺也。根本無明者，梨耶識內根本無明，不了真如一味。論云「依阿梨耶識說有無明不覺而起」故。枝末無明者，無明所起一切染法，即無明為因三細生，此本識。攝境界為緣六麁生，此意識。《攝論》云「一切染法皆是不覺相。」此中大意，欲明本覺成不覺、不覺成始覺。始覺同本覺，同本覺故即無不覺，無不覺故即無始覺，無始覺故即無本覺，無本覺故平等平等，離言絕慮，是故佛果圓融，蕭焉無奇。尚無始本之殊，何有三身之異？唯隨物心現，故說報化用也。

In explaining the arising and ceasing of the mind, with regard to the passage stating "this consciousness has two aspects," and so forth: this meaning is somewhat difficult, so now, synthesizing the context preceding and following, its essential meaning is briefly presented. Tathatā has two meanings: first, the meaning of remaining unchanged; second, the meaning of according with conditions. Avidyā has two meanings: first, having no essence and thus being empty; second, having function and accomplishing phenomena. Between the true and the false, according to each of their former meanings, the aspect of the mind as tathatā is established; according to each of their latter meanings, the aspect of the mind as arising and ceasing is established. Furthermore, this tathatā that accords with conditions and this avidyā that accomplishes phenomena each have two meanings: first, contradicting oneself and conforming to the other; second, contradicting the other and conforming to oneself. In avidyā, the first [aspect of] contradicting oneself and conforming to the other also has two [facets]: first, being able to antithetically express and reveal the virtues of the nature; second, being able to know names and meanings, thereby establishing pure function. Contradicting the other and conforming to oneself also has two [facets]: first, obscuring the true principle; second, establishing the false mind. In tathatā, contradicting the other and conforming to oneself also has two meanings: first, overturning false defilements to manifest its own virtues; second, internally perfuming avidyā to arouse pure function. Contradicting oneself and conforming to the other also has two meanings: first, concealing its own true essence; second, manifesting false phenomena. Among these four meanings each of the true and the false: from the meaning in avidyā of antithetically expressing and revealing, and the meaning in the true of overturning falsity to manifest virtues, from these meanings there is innate awakening; also, from avidyā being able to know names and meanings, and the meaning in the true of internal perfuming, there is actualized awakening; also, from the meaning in avidyā of obscuring the true, and the meaning in the true of concealing the essence, there is fundamental unawakening; also, from the meaning in avidyā of establishing the false, and the meaning in the true of manifesting the false, there is branch unawakening. Within this aspect, unfolding four each for the true and the false, in full there are eight gates. If taken in terms of the two blending to form dependent origination, then there are four gates: namely, two awakenings and two unawakenings. If root and branches are not separated, there are only two gates: namely, awakening and unawakening. If fused and gathered as a whole, there is only one gate: namely, the One Mind aspect of arising and ceasing. Furthermore, if taken according to the gate of consciousness distinguishing attributes, innate awakening and fundamental unawakening are within the fundamental consciousness, and the rest are within the arising consciousnesses. If taken according to the gate of the non-duality of root and branch, they are all within the one consciousness of innate awakening; hence it is said, "this consciousness has two aspects." In the specific explanation: innate awakening means that the nature of this mind is free from the attributes of unawakening and is of the nature of luminous awakening; as the treatise says, "the meaning of the radiance of great wisdom," and so forth. Actualized awakening is when this mind-essence, following the conditions of avidyā, stirs to form false thoughts, yet due to the perfuming power of innate awakening, it gradually comes to have an awakening function, up to the culmination of returning to innate awakening. Fundamental avidyā is the fundamental avidyā within the ālayavijñāna, failing to comprehend the single taste of tathatā; as the treatise says, "dependent on the ālayavijñāna, it is said that there is avidyā arising without awakening." Branch avidyā refers to all defiled dharmas arisen from avidyā, which means that with avidyā as the cause the three subtle aspects arise—this is the fundamental consciousness; grasping perceptual objects as conditions, the six coarse aspects arise—this is the mental consciousness. The Mahāyānasaṃgraha says: "All defiled dharmas are attributes of unawakening." The general import here intends to clarify that innate awakening becomes unawakening, and unawakening becomes actualized awakening. Actualized awakening is identical to innate awakening; because it is identical to innate awakening, there is no unawakening; because there is no unawakening, there is no actualized awakening; because there is no actualized awakening, there is no innate awakening; because there is no innate awakening, all is equal and tranquil, beyond words and transcending thought. Therefore, the fruit of Buddhahood is consummate and harmonious, serene without exceptionality. When there is not even the difference between actualized and innate, how could there be the distinction of the three bodies? It is only appearing in accordance with the minds of living beings that the functions of saṃbhoga and nirmāṇa are spoken of.