大乘起信論內義略探記 1.31

1.31

本覺義，此中二種：一隨染本覺；二性淨本覺。初中亦二：一智淨相，謂本覺隨染還淨之相；二不思議業相，謂還淨本覺業用之相。此二若離染緣，即不得成，故云隨染也。初習淨中有因有果，因者謂真如內薰之力以為內因，及及真如所流聞薰教法以為外緣。此猶地前，依此薰力，修行資糧加行善根，既登十地，行證如理，故云如實修行也。十地行滿，金剛因極，故云滿足方便也。果中亦二：謂斷果、智果。初者由前方便，能破和合識內生滅之相，顯其不生滅之性也。和合識者，如來然不生滅與生滅七轉識和合，名和合識，即梨耶識。於中根本無明盡，故無所合，即顯法身本覺之義，故云斷果也。智果者，由此法身顯故，能滅染心中業相等相續之相，時隨染本覺之心即還心源，成停淨圓智，成應身始覺之義，故云智果。然不滅相續心體，但滅相續心相，此意為明破和合識內無明相，而能顯本覺之理；滅業相等相續心之相，而成始覺之智也。第二不思議業相，謂由上所說本覺體相所起報化二身用，本常與眾生，作六根境界。故《寶性論》云「諸佛如來身，如虛空無相，為諸勝智者，作六根境界，示現微妙色，出于妙音聲，令臭佛戒香，與佛妙法味，便覺三昧觸，令知深妙法。」故名妙境界也。知如來正是為勝智者，成六塵境也。別說四句：一橫顯業德，廣多無量；二竪顯業相，深窮未來際；三顯業勝，能無功應機；四顯業勝益，利潤不空。此即報化二身真如用大，無始無終，相續不斷。故《金光明經》云「應身從無始生死相續不斷，一切諸佛不共之法能攝持故。眾生不盡，用亦不盡，故說常住。」《寶性論》云「何者成就自身利益？謂得解脫，遠離煩惱障智障，得無障礙清淨身。何者成就化身利益？既得成就自身利己，無始世來，自能依彼二種佛身，示現世間自在力行也。」

Regarding the meaning of innate awakening, there are two kinds here: first, innate awakening in accordance with defilement; second, innate awakening pure by nature. In the first, there are also two aspects: first, the aspect of pure gnosis, meaning the aspect wherein innate awakening accords with defilement and returns to purity; second, the aspect of inconceivable activity, meaning the aspect of the active function of innate awakening that has returned to purity. If these two are separated from defiled conditions, they cannot be established; hence it is said that they 'accord with defilement'. In the initial cultivation of purity, there are cause and result. The cause refers to the force of internal perfuming of tathatā as the internal cause, and the teaching heard and perfumed as an outflow of tathatā as the external condition. This pertains to the stages prior to the bhūmis: relying on this perfuming force, one cultivates the good roots of the provisions and preparatory applications; once having ascended the ten bhūmis, one's practice realizes reality as it is; hence it is called 'practicing as it truly is'. When the practice of the ten bhūmis is fulfilled and the vajra-like cause reaches its culmination, this is called 'fully completing the expedient means'. Within the result, there are also two kinds: namely, the result of severance and the result of gnosis. The first means that through the preceding expedient means, one is able to destroy the aspects of arising and ceasing within the composite consciousness and reveal its nature that neither arises nor ceases. Regarding the composite consciousness, the Tathāgata['s nature] that neither arises nor ceases is united with the arising and ceasing of the seven evolving consciousnesses; this is named the composite consciousness, which is the ālayavijñāna. In it, fundamental avidyā is exhausted, so there is nothing to unite with; this reveals the meaning of the innate awakening of the dharmakāya; hence it is called the result of severance. As for the result of gnosis, because this dharmakāya is revealed, one is able to extinguish the aspects of continuity such as the karma-aspect within the defiled mind; at that time, the mind of innate awakening in accordance with defilement returns to the source of the mind, forms the completely pure and perfect gnosis, and completes the meaning of initial awakening of the nirmāṇakāya; hence it is called the result of gnosis. However, it does not extinguish the essence of the continuing mind, but only extinguishes the aspects of the continuing mind. This intention clarifies that by destroying the aspect of avidyā within the composite consciousness, one is able to reveal the principle of innate awakening; and by extinguishing the aspects of the continuing mind such as the karma-aspect, one completes the gnosis of initial awakening. Second, the aspect of inconceivable activity means that relying on the essence and attributes of innate awakening explained above, the functions of the two bodies—saṃbhogakāya and nirmāṇakāya—arise; originally and constantly, they serve as the cognitive objects of the six sense faculties for sentient beings. Therefore, the Ratnagotravibhāga says: 'The bodies of the Buddhas, the Tathāgatas, are signless like empty space; for those of superior wisdom, they act as the cognitive objects of the six sense faculties, manifesting subtle and wondrous forms, uttering wondrous sounds, causing them to smell the Buddha's fragrance of morality, granting the wondrous flavor of the Buddha's Dharma, allowing them to feel the tactile sensation of samādhi, and causing them to know the profound and wondrous Dharma.' Thus they are called wondrous cognitive objects. One knows that the Tathāgata truly forms the six sense objects for those of superior wisdom. Speaking specifically in four lines: first, horizontally revealing that the virtues of the activity are vast and immeasurable; second, vertically revealing that the aspects of the activity exhaustively reach the limits of the future; third, revealing that the activity is supreme, able to effortlessly respond to capacities; fourth, revealing that the benefits of the activity are supreme, their moistening benefits never failing. This is precisely the greatness of function of tathatā in the saṃbhogakāya and nirmāṇakāya, without beginning and without end, continuous without interruption. Therefore, the Suvarṇaprabhāsa-sūtra says: 'The nirmāṇakāya continues without interruption from beginningless saṃsāra, because it can uphold all the unshared dharmas of all Buddhas. Sentient beings are inexhaustible, so its function is also inexhaustible; hence it is said to be permanently abiding.' The Ratnagotravibhāga says: 'What is the accomplishment of benefit for oneself? It means attaining liberation, leaving far behind the affliction obstacle and the cognitive obstacle, and obtaining the pure body without obstruction. What is the accomplishment of the benefit of the transformed body? Having accomplished benefit for oneself, from beginningless cosmic ages, one is naturally able to rely on those two kinds of Buddha-bodies to manifest sovereign activities in the world.'