大乘起信論裂網疏 3.91

3.91

問：前云依不覺故，生三種相及六種相。此云以不覺故，生六種染。染之與相為同為異？又生相時即生染否？除染時即除相否？答：所言相者，是所遍計之形相，體即依他，通惑業苦。所言染者，是能遍計之種現，從依他起，唯指於惑。染如捏目，相如亂華。但應除染，不須除相。又一一相皆能起於六染，一一染皆能成於九相，故決不可指何染即何相也。若約染除，相必隨除。粗分別者，一執相應染，即界內見思。三乘離見惑時，即除界內執名等相及起有漏業相，聖必不造後有業故。二乘思惑盡時，即除界內智及相續、執取三相。二乘入涅槃時，即除界內業繫苦相，及依苦蘊所起業等三相。菩薩有二：一者智增上，捨分段生，生方便土，所除諸相與二乘同；二者悲增上，扶習潤生，不除界內智相及相續相，但除界內之執著相，仍用故業種子受生，故亦不除業繫苦相及與業等三相，但決不造新業，故無起有漏業相也。二不斷相應染，即界外見惑。盡此惑已，分證法身，唯除界外第四執名等相。三分別智相應染，即界外現行思惑。盡此惑已，證無相地，除界外執著及起無漏有功用業之相，然不除無功用業相也。四現色不相應染，即相分戲論習氣。除此習已，得色自在，能現諸色，非除境界相也。五見心不相應染，即見分戲論習氣。除此習已，得心自在，能現諸心，非除能見相也。六根本業不相應染，即異熟無記果報習氣。除此習已，一切妄相無不除盡，證諸如來平等法身，無有彼此差別色相可得。故云：一人成佛時，法界皆為一佛之依正。譬如一室千燈，光光各遍，不可分別，而無障礙，亦無雜也。又除染及不覺已，方能顯出真如相用，謂諸如來法、報合身，恒自受用廣大法樂，即是究竟業相。本、後二智照一切法，即究竟能見相。大圓鏡智相應淨識變為無漏純淨佛土，周圓無際，眾寶莊嚴，自受用身常依而住。如淨土量，身量亦爾，諸根相好一一無邊，即究竟境界相。四智心品無差而差，即究竟智相。盡未來際，不異不滅，即究竟相續相。大慈大悲攝取眾生，恒無厭倦，即究竟執著相。於無名相法中施設種種希有名句文身，令諸眾生得四悉益，即究竟執名等相。恒現三輪不思議化，即究竟起業相。同流九界，遊戲地獄，即究竟業繫苦相。又如來固能圓證究竟九相，發心已上，亦即分證九相，於修慧中亦有相似九相，於思慧中亦有觀行九相，於聞慧中亦有名字九相，一切眾生但有理即九相也。九相平等，無非法界，即真如體大；前之三相，即真如相大；後之六相，即真如用大。真如無分劑故、無分別故，於此諸相之中隨拈一相，無不還具體相用三大義。可以意知，不可言盡，而皆不離眾生現前介爾之心。故依此心，顯示摩訶衍也。初正釋悟淨次第竟。

Question: It was said earlier that based on non-enlightenment, three kinds of marks and six kinds of marks are produced. Here it says that on account of non-enlightenment, six kinds of defilement are produced. Are defilement and mark identical or different? Furthermore, when marks are produced, is defilement immediately produced? When defilement is eliminated, are marks immediately eliminated? Answer: What are termed "marks" are the forms of that which is imputed everywhere (parikalpita); their essence is dependent origination (paratantra), extending through delusion, karma, and suffering. What is termed "defilement" consists of the seeds and actualities that impute everywhere; arising from dependent origination, it refers exclusively to delusion. Defilement is like rubbing one's eyes; marks are like the chaotic flowers [in the sky]. One should only eliminate defilement; one need not eliminate marks. Furthermore, each and every mark can give rise to the six defilements, and each and every defilement can constitute the nine marks; hence it is definitely inadmissible to designate which specific defilement is which specific mark. If taken from the perspective of eliminating defilement, the marks necessarily are eliminated along with it. In a coarse differentiation: First, the attachment-associated defilement is precisely the views and afflictions of the internal realm. When those of the three vehicles depart from the delusion of views, they immediately eliminate the marks of grasping at names, etc., and the mark of giving rise to contaminated karma within the realm, because the noble definitely do not create karma of future existence. When the delusion of affliction is exhausted for those of the two vehicles, they immediately eliminate the three marks within the realm: intellect, continuity, and grasping. When those of the two vehicles enter nirvāṇa, they immediately eliminate the mark of suffering bound by karma within the realm, as well as the three marks such as karma arisen based on the aggregates of suffering. Bodhisattvas are of two kinds: The first are those with wisdom predominant, who relinquish partitioned birth and death and are born in the pure lands of skillful means; the marks they eliminate are identical to those of the two vehicles. The second are those with compassion predominant, who uphold residual tendencies to moisten rebirth; they do not eliminate the mark of intellect or the mark of continuity within the realm, but only eliminate the mark of attachment within the realm, still utilizing the seeds of past karma to undergo birth; hence they also do not eliminate the mark of suffering bound by karma and the three marks including karma, but they definitely do not create new karma, so they are without the mark of giving rise to contaminated karma. Second, the continuous associated defilement is the delusion of views beyond the realm. Having exhausted this delusion, one partially realizes the dharmakāya, eliminating only the fourth mark beyond the realm—grasping at names, etc. Third, the defilement associated with discriminative intellect is the active delusion of affliction beyond the realm. Having exhausted this delusion, one realizes the stage of signlessness, eliminating grasping beyond the realm and the mark of giving rise to untainted, effortful karma, but not eliminating the mark of effortless karma. Fourth, the defilement non-associated with manifest form is the habit-energy of discursive proliferation of the objective division (nimittabhāga). Having eliminated this habit-energy, one attains mastery over form and is able to manifest all forms; this is not the elimination of the mark of the objective realm. Fifth, the defilement non-associated with the seeing mind is the habit-energy of discursive proliferation of the subjective division (darśanabhāga). Having eliminated this habit-energy, one attains mastery over mind and is able to manifest all minds; this is not the elimination of the mark of the capacity to see. Sixth, the fundamental karma non-associated defilement is the habit-energy of the indeterminate ripening (vipāka) retributive fruition. Having eliminated this habit-energy, there is no false mark that is not completely eradicated, and one realizes the equal dharmakāya of all Tathāgatas, wherein no differentiated forms of self and other are to be found. Thus it is said: when one person becomes a Buddha, the entire dharmadhātu becomes the primary and environmental rewards of that one Buddha. It is like a thousand lamps in a single room: the light of each pervades everywhere, indistinguishable yet without obstruction and without confusion. Furthermore, only after eliminating defilement and non-enlightenment can one fully reveal the marks and functions of tathatā—meaning that the combined dharma- and recompense-bodies of all Tathāgatas, constantly experiencing the vast joy of the Dharma for their own enjoyment, is the ultimate karmic mark. The two wisdoms, fundamental and subsequent, illuminating all dharmas, is the ultimate mark of the capacity to see. The pure consciousness associated with the great round mirror-like wisdom transforming into an untainted, purely pristine Buddha-field, completely boundless and adorned with numerous jewels, upon which the body of self-enjoyment constantly abides—just as the extent of the pure land is, so too is the extent of the body, with each sense organ and auspicious mark being boundless—this is the ultimate mark of the objective realm. The four wisdom mental qualities being non-differentiated yet differentiated is the ultimate mark of intellect. Reaching to the limits of the future, neither different nor destroyed, is the ultimate mark of continuity. Great kindness and great compassion gathering in sentient beings, ever without weariness, is the ultimate mark of attachment. Establishing all manner of rare names, phrases, and syllables within phenomena devoid of names and marks, causing sentient beings to attain the four kinds of siddhānta benefits, is the ultimate mark of grasping at names, etc. Constantly manifesting the inconceivable transformations of the three wheels is the ultimate mark of giving rise to karma. Flowing together through the nine realms, disporting in the hells, is the ultimate mark of suffering bound by karma. Furthermore, while the Tathāgata can indeed fully realize the ultimate nine marks, from the arousal of the mind onward one also partially realizes the nine marks; in the wisdom of cultivation there are also the nine marks of resemblance; in the wisdom of thinking there are also the nine marks of contemplative practice; in the wisdom of hearing there are also the nominal nine marks; and all sentient beings possess merely the nine marks of principle. The nine marks are equal and nothing other than the dharmadhātu, which is the greatness of the essence of tathatā; the preceding three marks are the greatness of the attributes of tathatā; the succeeding six marks are the greatness of the function of tathatā. Because tathatā has no demarcations and no distinctions, whichever single mark one takes up among these marks, it completely possesses the great meanings of the three greatnesses of essence, attributes, and function. This can be understood mentally, but cannot be fully expressed in words; and none of them is separated from the present momentary mind of sentient beings. Therefore, based on this mind, the Mahāyāna is revealed. The first section, correctly explaining the stages of awakening and purification, is concluded.