大乘起信論內義略探記 1.50

1.50

第二治斷者，今此六染，相是意識及五種意。但前五意，依因緣生起次第義故，從細至麁說；今欲辨治斷次第故，從麁至細說也。初執相應染者，是六麁中執取及計名字相。又意識所起見修煩惱，即四住地無明。彼云計我我所種種妄執，乃至此議依見愛煩惱增長義故。又四相中，麁分別執著相也。但麁心外執與境相應，污此其淨行，故名為染。若二乘者，至無學位，見修煩惱離故；若菩薩者，三賢位中究竟能離，此菩薩位得入空故，見修麁惑永不現行，然故留之惑猶有，故《攝論》云「若不斷上心，則不異凡夫；若不留種子，則不異二乘。」又二意留惑，所謂為利自他，此約終教說。若約始教，初地以上方說留惑。今此煩惱非直斷四住人執，亦分斷無明，故論云「不了一法界義者，從信相應地，觀察覺斷也。」今但為顯人我麁執，故不論彼也。又有義云：此論約現行明治斷，不說種子也。信相應地者，十解以上信成就無退。如《仁王經》云「伏忍聖胎三十八，十信十止十堅心。」《地論》及無著論總名信行地也。論云「信成就發心者，究竟不退」也。第二不斷相應染者，五意中相續識，六麁中相續相，但法執相續生不斷，不斷即是相續名也。十解以上修唯識觀，尋慧方便，乃至初地證三無性，遍滿真如，法執分別不得現行，得法空故。故論云「修覺方便，漸漸能捨，得淨心地，究竟離故。」第三分別智相應染者，五意中智識，六麁中智相，以勝能分別世出世染淨諸法，故名為智。是即法執修惑，七地以還二智起時即不現行，出觀緣俗任運心時亦得現行，然地分地分際，故云漸。八地以已無出觀外緣境故，七地永滅故。論云「依具戒地漸離，乃至無相方便地究竟離故。」一地三聚戒具，故云具戒。六地有相觀多、無相觀少，七地有相觀少、無相觀多，八地以去一向無相，無功用故。此三種染行相猶麁，故云相應。第四現色不相應染者，五意中現識，三細中境界相，如明鏡現色像等，此根本無明，動令現境。論云「依心自在地能離故。」謂八地於三世間而得自在，色性隨心，生有障礙。以色不自在位，現識不已，故此位中遣彼相。第五能見心不相應染者，五意中轉識，三細中能見相。又上云：依於動心成能見相，謂根本無明動令能見也。論云「依心自在地能離故」。第九地中善知眾生心行十種稠林，此於他得自在。又自得四無礙知，有礙能緣永不得起，故云心自在，具如《華嚴經》。第六根本業不相應染者，五意中業識，三細中業相，以無明力不覺心動故。論云「依煩惱盡得入如來地能離故。」謂十地終心，金剛喻定，無垢地中，微細習氣，心念都盡故。上云：得見心性，心則常住也。就實論之，八地中有微細現識現起，但此地中已得淨土，麁色不現。又九地中亦有微細能見，但於自他得自在故，見相轉細，故說離也。所以者，下云：依於業識，乃至菩薩究竟地所見者，名為報身。若離業識，則無見相，故知業識未盡之時，能見之相亦不相離也。此三種染及無明，是不相應之義也。

Second, remedy and severance: Here, the characteristics of these six defilements are the mental consciousness (manovijñāna) and the five kinds of mental consciousness. However, the former five kinds of mental consciousness were explained from subtle to coarse according to the sequence of their arising through causes and conditions; now, wishing to distinguish the sequence of their remedy and severance, they are explained from coarse to subtle. First, the defilement associated with grasping is the characteristic of grasping and the characteristic of calculating names among the six coarse [aspects]. Furthermore, it is the afflictions of view and cultivation arisen from the mental consciousness, namely the avidyā of the four entrenchments. That [treatise] says that it is various false graspings calculating "I" and "mine," down to the meaning that this consideration increases by relying on the afflictions of view and attachment. Furthermore, among the four characteristics, it is the coarse characteristic of discriminative attachment. However, when the coarse mind grasps externally and associates with its objects, it defiles pure practice, and is therefore called "defilement." If it is a practitioner of the two vehicles, upon reaching the stage of the non-learner, the afflictions of view and cultivation are separated from; if it is a bodhisattva, they can be completely abandoned in the stage of the three stages of worthiness, because having attained entry into emptiness at this bodhisattva stage, the coarse afflictions of view and cultivation never arise in active manifestation. However, deliberately retained afflictions still remain, as the Mahāyānasaṃgraha says: "If one does not sever the conscious mind, one is no different from an ordinary person; if one does not retain the seeds, one is no different from the two vehicles." Furthermore, there are two purposes for retaining afflictions: namely, for the benefit of oneself and others; this is explained according to the final teaching. If according to the initial teaching, the retention of afflictions is spoken of only from the first bhūmi upward. Now, these afflictions not only directly sever the grasping of persons of the four entrenchments, but also partially sever avidyā; thus the treatise says, "Those who do not understand the meaning of the single dharmadhātu observe, awaken to, and sever it from the stage of faith-association onward." Here, merely to reveal the coarse grasping of a personal self, that is not discussed. Furthermore, another interpretation says: This treatise explains remedy and severance in terms of active manifestations, not seeds. The stage of faith-association means the completion of faith from the ten understandings upward without regression. As the Renwang jing says: "The thirty-eight sacred embryos of subduing-forbearance are the ten faiths, the ten cessations, and the ten resolute minds." The Daśabhūmika-śāstra and Asanga's treatise collectively name this the stage of the practice of faith. The treatise says: "Those whose aspiration is generated by the completion of faith never regress." Second, the defilement associated with continuity is the continuing consciousness among the five kinds of mental consciousness, and the characteristic of continuity among the six coarse [aspects]. It is simply that the grasping of dharmas continuously arises without interruption; "unbroken" is precisely the name for continuity. From the ten understandings upward, cultivating the contemplation of consciousness-only and the expedients of investigative wisdom, up to the first bhūmi where one realizes the three natures of non-existence and the pervasive tathatā, the discrimination of grasping dharmas cannot actively manifest because emptiness of dharmas is attained. Therefore the treatise says: "Cultivating expedients of awakening, one is gradually able to abandon it; upon attaining the stage of the pure mind, one is completely separated from it." Third, the defilement associated with discriminating wisdom is the wisdom-consciousness among the five kinds of mental consciousness, and the characteristic of wisdom among the six coarse [aspects]. Because it possesses the superior capacity to discriminate worldly and transworldly, defiled and pure dharmas, it is called "wisdom." This is the affliction of cultivation in the grasping of dharmas. Up through the seventh bhūmi, when the two wisdoms arise, it does not actively manifest; but when emerging from contemplation to cognize conventional reality with an effortless mind, it may also actively manifest; yet because the bhūmis have demarcations, it is said to be "gradual." From the eighth bhūmi onward, there is no longer emerging from contemplation to cognize external objects, so on the seventh bhūmi it is permanently extinguished. Therefore the treatise says: "Relying on the stage possessing precepts, it is gradually separated from, down to the stage of signless expedients where it is completely separated from." On the first bhūmi, the three clusters of precepts are complete, hence it is said to "possess precepts." On the sixth bhūmi, sign-bearing contemplations are many and signless contemplations are few; on the seventh bhūmi, sign-bearing contemplations are few and signless contemplations are many; from the eighth bhūmi onward, it is entirely signless, being without effort. Because the active characteristics of these three defilements are still coarse, they are called "associated." Fourth, the unassociated defilement of manifesting form is the manifesting consciousness among the five kinds of mental consciousness, and the characteristic of the objective realm among the three subtle [aspects], just as a bright mirror manifests form and images. This fundamental avidyā moves, causing the objective realm to manifest. The treatise says: "Relying on the stage of mastery of mind, one can abandon it." This means that on the eighth bhūmi, one attains mastery over the three worlds; the nature of form follows the mind, but its arising still contains obstruction. Because at the stage without mastery over form the manifesting consciousness has not ceased, in this stage that characteristic is eliminated. Fifth, the unassociated defilement of the mind capable of seeing is the evolving consciousness among the five kinds of mental consciousness, and the characteristic of being capable of seeing among the three subtle [aspects]. Furthermore, as stated above: relying on the moving mind, the characteristic of being capable of seeing is formed; this means fundamental avidyā moves, causing it to be capable of seeing. The treatise says: "Relying on the stage of mastery of mind, one can abandon it." In the ninth bhūmi, one thoroughly knows the ten kinds of thickets of sentient beings' mental activities; this is attaining mastery over others. Furthermore, one personally attains the four unhindered knowledges, so that obstructed cognition can never arise again; hence it is called mastery of mind, as fully detailed in the Avataṃsaka-sūtra. Sixth, the unassociated defilement of fundamental karma is the karma-consciousness among the five kinds of mental consciousness, and the characteristic of karma among the three subtle [aspects], because by the power of avidyā, the unaware mind moves. The treatise says: "Relying on the exhaustion of afflictions and attaining entry into the Tathāgata-bhūmi, one can abandon it." This means that in the final mind of the tenth bhūmi, in the vajropama-samādhi, on the immaculate stage, subtle vāsanās and mental thoughts are entirely exhausted. As stated above: attaining the vision of the nature of the mind, the mind is then eternal. Speaking according to reality, in the eighth bhūmi a subtle manifesting consciousness still manifests, but on this bhūmi one has already attained the pure land, so coarse form does not manifest. Furthermore, in the ninth bhūmi there is also a subtle capability of seeing, but because one has attained mastery over self and others, the characteristic of seeing turns even subtler, and thus it is spoken of as abandoned. Why is this? As stated below: relying on the karma-consciousness, that which is seen up to the ultimate stage of a bodhisattva is called the saṃbhogakāya. If one is separated from the karma-consciousness, then there is no characteristic of seeing; hence we know that as long as the karma-consciousness is not yet exhausted, the characteristic of being capable of seeing is also not parted from it. These three kinds of defilement and avidyā bear the meaning of being unassociated.