大乘起信論內義略探記 1.28

1.28

又有釋云：問此中四相為異同時，為是前後？若同時者，何故論說覺四位時差別？若前後者，何亦四相俱時而有？答。薩婆多宗云：四相之此同時，四用前後，故覺時差別；體同時故，名俱時有也。成實宗云：四相前後，然以本覺望四相即無前後，故云同時而有也。大乘祕密教云：覺四相時，前後淺深；所覺四相，俱時而有也。生三、住四、異六、滅七。生相三者：一業相，謂由無明，不覺念動，雖有起滅，相見未分，如未來生相將至正用之時。二轉相：謂依動念，轉成能見，如未來生相至正用之時。三現相，謂依能見相，境界已現，如未來生相至現在時。無明與此三相應，熏動心體，與相和合，心隨動轉，乃至現相。如小乘未來心隨其生相漸至現在，大乘如來藏心隨生至現，義亦如是。此三皆是梨耶位所有差別，是名甚深三種生相。住四者，由無明與生和合，迷所生心，我我所故，能生起四種住相，謂我癡、我見、我愛、我慢。此四依生相起，能相生心念令至住位因而住，故名住相。此四在第七識。異相六者，無明與彼住相和合，不覺所計我我所空，由此能起六種異相，謂貪、瞋、癡、慢、疑、見。如新論云「菩薩自性唯有六種」也。無明與此六種和合，能相住心令至異位，外向攀緣，故名異相。此六在生起識也。滅相七者，無明與此異相和合，不覺外塵違順性離，由此發起七種滅相，謂身口七支惡業。此等七支能滅異心，令入惡趣，故名滅相。如小乘宗滅相，滅現在心令入過去，大乘滅相義亦如是。是故當知，四相生起，一心流轉，一切皆由根本無明。雖從微至著辨四相階降，而其始終竟無前後。然此四為一念、為麁細，鎔融唯一心，故說同時而有，皆無自立也。未窮原者，隨行淺深，覺有前後；達心原者，一念四相俱時而知。如經云「菩薩知終不知始，唯佛如來始終俱知。」始者生相，終者餘三。既因無明之力，起生種種夢念，動其心源，轉至滅相，長睡三界，流轉六趣也。上來四相約流轉義，即隨染本覺，五意、三細、六麁等，亦入此義攝也。

There is also an explanation that says: Question: Are the four characteristics here different [and yet] simultaneous, or are they sequential? If simultaneous, why does the treatise explain distinct differences when awakening to them across the four stages? If sequential, why are the four characteristics also said to exist simultaneously? Answer: The Sarvāstivāda school states that the substances of these four characteristics are simultaneous, while their four functions are sequential; thus the times of awakening are distinct, and because their essences are simultaneous, they are said to exist together simultaneously. The Tattvasiddhi school states that the four characteristics are sequential, yet viewed from innate awakening toward the four characteristics, there is no sequence; thus they are said to exist simultaneously. The esoteric teaching of the Mahāyāna states that when awakening to the four characteristics, the times are sequential in terms of shallowness and depth, but the four characteristics that are awakened to exist together simultaneously. There are three for arising, four for abiding, six for changing, and seven for ceasing. The three characteristics of arising are: First, the karma-characteristic: due to avidyā, unconscious thought stirs; although there is arising and ceasing, perceived object and perceiving subject are not yet divided, like the future characteristic of arising when about to reach its actual function. Second, the evolving characteristic: based on the stirring of thought, it turns into that which can perceive, like the future characteristic of arising when reaching its actual function. Third, the manifesting characteristic: based on the characteristic of being able to perceive, sense-objects already appear, like the future characteristic of arising when reaching the present. Avidyā is associated with these three, perfuming and stirring the mental essence to coalesce with the characteristics; the mind turns in accordance with this stirring, culminating in the manifesting characteristic. Just as in the Hīnayāna the future mind gradually reaches the present in accordance with its characteristic of arising, so too in the Mahāyāna the mind of the tathāgatagarbha reaches manifestation in accordance with arising; the meaning is likewise. All three are distinctions belonging to the stage of the ālayavijñāna; these are called the three kinds of profoundly deep characteristics of arising. The four for abiding: because avidyā coalesces with arising, deluding the generated mind with self and what belongs to self, it generates four characteristics of abiding, namely self-delusion, self-view, self-love, and self-pride. These four arise in reliance on the characteristic of arising; they can characterize the mind-moments of arising, causing them to reach the stage of abiding and abide through this cause, and are thus called characteristics of abiding. These four reside in the seventh consciousness. The six characteristics of changing: avidyā coalesces with those characteristics of abiding, not realizing that the posited self and what belongs to self are empty; through this, six characteristics of changing can arise, namely greed, anger, delusion, pride, doubt, and views. As the New Treatise says: "The bodhisattva's self-nature consists of only six kinds." Avidyā coalescing with these six kinds can characterize the abiding mind to cause it to reach the stage of changing, outwardly grasping at objects; thus they are called characteristics of changing. These six reside in the generated [six sensory] consciousnesses. The seven characteristics of ceasing: avidyā coalesces with these characteristics of changing, not realizing that external dust-like objects are separated from repulsive and agreeable natures; through this, seven characteristics of ceasing are produced, namely the seven branches of unwholesome karma of body and speech. These seven branches can extinguish the changing mind, causing one to enter the evil destinies; thus they are called characteristics of ceasing. Just as the characteristic of ceasing in the Hīnayāna school ceases the present mind to cause it to enter the past, so too is the meaning of the characteristic of ceasing in the Mahāyāna. Therefore one should know: the arising of the four characteristics and the transmigration of the One Mind are all caused by fundamental avidyā. Although the gradual descent of the four characteristics is distinguished from the subtle to the gross, their beginning and end are ultimately without sequence. Yet whether these four are regarded as a single thought-moment or as coarse and subtle, they fuse into the One Mind alone; therefore they are said to exist simultaneously, none having an independent existence of its own. Those who have not plumbed the origin experience awakening as sequential in accordance with the shallowness or depth of their practice; those who have reached the origin of the mind know the four characteristics simultaneously in a single thought-moment. As the sūtra says: "A bodhisattva knows the end but does not know the beginning; only the Buddha, the Tathāgata, knows both beginning and end." The beginning is the characteristic of arising; the end refers to the remaining three. When, through the power of avidyā, various dream-thoughts arise, stirring the source of the mind and turning toward the characteristic of ceasing, one sleeps long in the three realms and transmigrates through the six destinies. The above explanation of the four characteristics is in terms of the aspect of transmigration, which is innate awakening conforming to defilement; the five kinds of mental consciousness, the three subtle aspects, the six coarse aspects, and so on are also subsumed under this meaning.