大乘起信論內義略探記 1.27

1.27

四相義，有二門：一流轉門；二還源門。約初亦二：初述大意，後方別說。初大意者，今此四相，唯約真心隨熏麁細差別，寄說四相，非約一剎那心。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，此中異滅相等，豈凡小能知？又事識中麁相生住，地上菩薩豈不能知？是故十地已還具有微細四相，於中滅相豈信能知，故意稍異也。於中二：先總後別，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，故由無明風力，能念心體生住異滅，從細至麁。經云「佛性隨流成種種味」等。又云「即此法身為諸煩惱之所漂動，往來生死，名為眾生。」此論云「自性清淨心，因無明風動」等。今約此義，以明四相。既鼓靜心令動，遂有微著不同、先後際異，約彼先際最微名生相，乃至後際最麁名滅相。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」也。別明者，對彼下文約位別分，其生相有一、住四、異二、滅一。生相一者，是業相，謂由無明，不覺心動，雖有起滅，見相未分。以無明力，轉彼淨心，至此最微名生相，甚深微細，唯佛所知。論云「無明所起識者，乃至唯佛能知。」即三細中初一，六染中初一，五意中第一，此等並同此生相攝也。住相四者：一轉相，謂無明力不覺前動即無動，故轉成能見。二現相，謂由無明依前能見不了無相，遂令境界妄現，此二及業相並在梨耶位，屬不相應心。三智相，謂由無明迷前自心所現之境，妄起分別染淨之相。四相續相，謂無明不了前所分別空無所有，更復起念相應不斷。此二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。即三細中後二，及六麁中初二，并五意中後四，及六染中中四，此等並同此住相攝。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，更起貪瞋等人我見，而執相計名，取著轉深，此在事識麁分之位。無明與住相和合，轉彼淨心，令至此位，行相稍麁，散動身口，今諸業名為異相。即六麁中中二，及六染中初一，并五意中後意識，此等並同是此異相也。滅相一者，是起業相，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，至此為周盡極，故名滅相。即六麁中第五相是也。果報不可斷，故不論第六相。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，能遍興造一切趣生。」論云「當知無明能生一切染法」也。

The meaning of the four attributes has two gates: first, the gate of transmigration; second, the gate of returning to the source. Regarding the first, there are also two [parts]: first, stating the general import; afterwards, explaining specifically. The initial general import is: now these four attributes are spoken of provisionally only in terms of the coarse and subtle distinctions of the true mind according with perfuming, not in terms of the mind of a single kṣaṇa. If distinguished in terms of the mind of a single kṣaṇa, as clarified in the text below regarding the subtle arising and ceasing of the karma-consciousness of bodhisattvas on the stages—among these, how could ordinary beings or Hinayānists know the attributes of change and cessation? Furthermore, how could bodhisattvas on the stages fail to know the arising and abiding of coarse attributes within the consciousness of phenomena? Therefore, all up to the tenth stage fully possess the four subtle attributes, among which how could one of the stage of faith know the attribute of cessation? Hence the meaning is somewhat distinct. Within this there are two: first general, then specific. Generally: fundamentally, the mind-nature is free from thought, without arising and without ceasing; yet there is avidyā, deluded about its own mind-essence and contradicting the tranquil nature; stirring up thoughts, there are the four attributes of arising and ceasing. Therefore, through the power of the wind of avidyā, it is able to make the mind-essence undergo arising, abiding, changing, and ceasing, from subtle to coarse. The sūtra says: "The Buddha-nature, following the flow, becomes various tastes," and so forth. It also says: "This very dharmakāya, drifted and stirred by all afflictions, traversing birth and death, is called a sentient being." This treatise says: "The mind pure by nature, stirred by the wind of avidyā," and so forth. Now, it is according to this meaning that the four attributes are clarified. Since the tranquil mind is stirred to movement, there consequently arise differences of subtlety and prominence, and temporal distinctions of earlier and later bounds: in terms of that earlier bound, the most subtle is named the attribute of arising, up to the later bound, the coarsest being named the attribute of cessation. Therefore, the Buddhagotra-śāstra says: "All conditioned dharmas, in terms of the earlier bound, are associated with the attribute of arising; in terms of the later bound, are associated with the attribute of cessation; in terms of the middle bound, are associated with the attributes of abiding and changing." Specifically explaining: correlated with the distinct differentiation according to stages in the text below, there is one for the attribute of arising, four for abiding, two for changing, and one for cessation. The single attribute of arising is the karma attribute: due to avidyā, the mind stirs without awakening, and although there is arising and ceasing, perceiving and perceived are not yet divided. Through the power of avidyā, that pure mind is transformed, reaching this most subtle point named the attribute of arising, which is extremely profound and subtle, known only to Buddhas. The treatise says: "The consciousness arisen from avidyā... up to: known only to Buddhas." This is the first among the three subtle aspects, the first among the six defilements, and the first among the five kinds of mental consciousness; all of these are subsumed under this attribute of arising. The four attributes of abiding: First, the evolving attribute: due to the power of avidyā, not awakening to the fact that previous movement is non-movement, it transforms into that which can perceive. Second, the manifesting attribute: due to avidyā, relying on the previous perceiver and failing to comprehend formlessness, it causes perceptual objects to falsely manifest; these two, along with the karma attribute, are in the position of the ālayavijñāna and belong to non-associated mind. Third, the attribute of cognition: due to avidyā, deluded about the objects manifested by one's own mind previously, it falsely gives rise to discrimination of defiled and pure attributes. Fourth, the attribute of continuity: due to avidyā, failing to comprehend that what was previously discriminated is empty and non-existent, it further gives rise to thoughts in uninterrupted association. These two are at the position of the subtle division of the phenomenon-discriminating consciousness and belong to associated mind. Avidyā blending with the previous attribute of arising transforms that pure mind, reaching this position where its operative characteristics are still subtle and attachment to dharmas firmly abides, hence named the attribute of abiding. These are the latter two among the three subtle aspects, the first two among the six coarse aspects, the latter four among the five kinds of mental consciousness, and the middle four among the six defilements; all of these are subsumed under this attribute of abiding. The two attributes of changing: First, the attribute of grasping. Second, the attribute of reckoning names. That is, this avidyā, deluded about the previous dharmas of defilement and purity, agreeable and disagreeable, further gives rise to views of self and others such as greed and anger, grasping attributes and reckoning names, with attachments growing ever deeper; this is at the coarse division of the consciousness of phenomena. Avidyā blending with the attribute of abiding transforms that pure mind, causing it to reach this position where its operative characteristics are somewhat coarse, dispersing and stirring body and speech; now [producing] all kinds of karma is named the attribute of changing. These are the middle two among the six coarse aspects, the first among the six defilements, and the final mental consciousness among the five kinds of mental consciousness; all of these are subsumed under this attribute of changing. The single attribute of cessation is the attribute of initiating karma: this avidyā, failing to comprehend that the two karmas of good and evil definitely incur the two retributions of suffering and pleasure, broadly confronts various conditions, generating and accumulating all kinds of karma, and according to karma receives fruit, putting an end to the previous changing mind and causing it to fall into the various destinies. Through the power of avidyā, that pure mind is transformed, reaching this later bound where the operative characteristics are coarsest; reaching this point is the ultimate culmination, hence it is named the attribute of cessation. This is the fifth attribute among the six coarse aspects. Because karmic retributions cannot be severed, the sixth attribute is not discussed. Therefore, the four attributes of the three realms are only a single dreaming mind, all caused by the power of fundamental avidyā. Thus the sūtra says: "The entrenchment of avidyā has the greatest power, capable of pervasive production of all destinies and births." The treatise says: "One should know that avidyā can produce all defiled dharmas."