大乘義章 3.61

3.61

次辨體相。分別性中開合不定。或總為一，唯一分別。或分為二：一妄識分別，迷真起相。二事識分別，迷虛立實。亦得分四：一無明地，是妄識本。二妄想心，謂八妄想，是無明起。三取性心，是事識本。四見愛等，是取性起。復更有四：一妄識心，迷真起情。二虛偽相，依情起於外境界相，如從睡心起夢境界。三事識心，迷前妄境，不知心起，取為實有。四所取相，由前心取事相境界，作實相現來應己心。亦得分八：一妄想心，迷真起情。二依妄心，起虛偽境。故《地持》云「依八妄想，起妄緣事。」此二一對。三不知前境虛妄無法，取之為有，為之施名，施名心生。四名心生已，名字隨起。此第二對。五名字起已，隨此名字取所名法，即是覺觀。六依覺觀，發起言說，言說隨生。此第三對。七言生已，復起心想，取所說法，是則言語以之為道，心以為行。八依此心行，一切違順苦樂等境紛然應心。此第四對。於是生死互相熾燃，增長不絕。分別如是。依他性中，開合不定。總之為一，唯一依他。或分為二，謂真與妄，互以為他，互為能依。亦得分三：一是本識。如來之藏，為於無始惡習所熏生無明地，與之和合共為本識。二依此本識，起阿陀那執我之心。此心恒與麁起無明、我見、我愛、及與我慢四惑相應。何因生此？由於無始我習所熏故起此執，此所生體然是本識，本識變異為此執故，故論名為似我識矣。如夢中身，體是睡心。三依本識生起六種根塵及識。何因生此？由於無始陰界入等名字所熏，及善惡等有分所熏，所以生之。論說如是。然此所生，體是本識，本識變異為此事故，故論說為似根識、似塵識、似識識，如夢中事，體是心故。三相如是。亦得分六：本識之中有真有妄，分以為二。阿陀那識，真妄共起，亦得分二。六識亦爾，即是六也。隨別細分，亦可無量，世俗諸法無非識故。依他如是。真實性中，開合不定。總唯一真。亦得分二：一有垢如，在染恒淨；二無垢如，除染始淨。論說如是。復有二種：一如實空，離性離相；二如實不空，具過無量恒沙淨法。並如上辨。亦得分三：一無垢如，本來常淨，無垢可處；二有垢如，在染不污；三離垢如，除障始淨。亦得分四，如《攝論》說：一者垢如，在染常淨；二無垢如，除染始淨；三是淨相，修生真德；四是淨教，謂十二部經從其清淨法界流出。又云從淨法身流出，故名為淨。《涅槃》亦云「出於如來大智海中」，故得為真。亦得分五，謂五佛性：一者因性，是涅槃因。二因因性，是菩提因。三者果性，是菩提果。四果果性，是涅槃果。五非因果性，是理性矣。亦得說十，如《寶性論》說十佛性。廣則無量，故經說為過恒沙法。體相如是（此二門竟）。

Next is the differentiation of essential nature and characteristics. Within the conceptualized nature (parikalpita-svabhāva), analysis and synthesis are variable. It may be taken collectively as one, being solely conceptualization. Or it may be divided into two: first, conceptualization of deluded consciousness, which misunderstands the real and gives rise to characteristics; second, conceptualization of phenomenal consciousness, which misunderstands the illusory and establishes [it as] real. It may also be divided into four: first, the ground of ignorance, which is the root of deluded consciousness; second, the deluded mind, namely the eight deluded thoughts, which arise from ignorance; third, the mind that grasps at substantiality, which is the root of phenomenal consciousness; fourth, views, craving, and so forth, which arise from the grasping at substantiality. Furthermore, there are another four: first, the deluded conscious mind, which misunderstands the real and generates emotional attachment; second, false and illusory characteristics, which, dependent on emotion, project the characteristics of external objects, just as the objects of a dream arise from a sleeping mind; third, the phenomenal conscious mind, which is deluded regarding the aforementioned deluded objects, fails to recognize that they arise from mind, and grasps them as truly existent; fourth, the grasped characteristics, wherein because the preceding mind grasps at phenomenal objects, they manifest as real characteristics and correspond to one's own mind. It may also be divided into eight: first, the mind of deluded conceptualization, which is deluded about the real and gives rise to affective clinging; second, dependent on the deluded mind, false and illusory objects arise, and so the Bodhisattvabhūmi states, "Dependent on the eight deluded thoughts, deluded objective affairs arise"—these two form the first pair; third, not knowing that the prior objects are false, delusive, and devoid of reality, one grasps them as existing and assigns names to them, whereupon the mind that assigns names arises; fourth, once the mind assigning names has arisen, names and designations arise in succession—this is the second pair; fifth, once names and designations have arisen, one follows these names and grasps the things so named, which is discursive thought and reflection (vitarka-vicāra); sixth, dependent on discursive thought and reflection, verbal expressions are produced, and speech arises in succession—this is the third pair; seventh, once speech has arisen, mental thoughts arise anew, grasping the things spoken of, such that words serve as the path and the mind serves as the practice; eighth, dependent on these mental activities, all opposing and agreeable, painful and pleasurable objects surge in correspondence to the mind—this is the fourth pair. Thereupon, saṃsāra flares up mutually and multiplies without interruption. Conceptualization is thus. Within the dependent nature (paratantra-svabhāva), analysis and synthesis are variable. Taken collectively as one, it is solely the dependent. Or it may be divided into two: that is, the real and the deluded, which mutually take each other as 'other' and mutually serve as that which is dependent upon the other. It may also be divided into three: first is the root consciousness (mūlavijñāna). The tathāgatagarbha, perfumed by beginningless evil predispositions, produces the ground of ignorance, and in conjunction with it collectively forms the root consciousness; second, dependent upon this root consciousness arises the ādāna consciousness that grasps a self. This mind is constantly associated with four afflictions: coarsely arising ignorance, view of self, self-love, and self-pride. Due to what cause does this arise? Because of being perfumed by beginningless predispositions of a self, it generates this grasping. The entity thus produced, however, is the root consciousness, for the root consciousness transforms into this grasping; hence the treatise calls it the 'consciousness resembling a self.' Just as the body in a dream has the sleeping mind as its substance; third, dependent on the root consciousness arise the six kinds of faculties, objects, and consciousnesses. Due to what cause do these arise? They are produced because of being perfumed by beginningless names of the skandhas, dhātus, and āyatanas, and being perfumed by the factors of existence (bhavāṅga) such as good and evil. This is as explained in the treatise. Yet that which is produced has the root consciousness as its substance, for the root consciousness transforms into these phenomena; hence the treatise calls them the 'consciousness resembling faculties,' the 'consciousness resembling objects,' and the 'consciousness resembling consciousnesses.' This is because, like phenomena in a dream, their substance is mind. The three characteristics are thus. It may also be divided into six: within the root consciousness there is the real and the deluded, divided into two; the ādāna consciousness arises from both the real and the deluded jointly, so it can also be divided into two; the six consciousnesses are likewise, which makes six. According to distinct subtle divisions, they may also be measureless, for worldly phenomena are nothing other than consciousness. The dependent is thus. Within the consummate nature (pariniṣpanna-svabhāva), analysis and synthesis are variable. Taken collectively, it is solely the one real. It may also be divided into two: first, tathatā with defilement, which is perpetually pure while amidst defilement; second, tathatā without defilement, which only becomes pure once defilement is eliminated. This is as the treatises state. Furthermore, there are two kinds: first, true emptiness, free from nature and free from characteristics; second, true non-emptiness, possessing pure dharmas surpassing the sands of the Ganges in countless measure. Both are as differentiated above. It may also be divided into three: first, undefiled tathatā, originally ever pure, with no defilement to abide in; second, defiled tathatā, not polluted while amidst defilement; third, tathatā freed from defilement, which only becomes pure upon the elimination of hindrances. It may also be divided into four, as stated in the Mahāyānasaṃgraha: first, defiled tathatā, ever pure amidst defilement; second, undefiled tathatā, pure once defilement is eliminated; third, the characteristic of purity, the true virtues produced through cultivation; fourth, the pure teaching, referring to the twelve divisions of scriptures flowing forth from the pure dharmadhātu. It is also said that they flow forth from the pure dharmakāya, and hence are called pure. The Nirvāṇa [Sūtra] also says that they "emerge from within the great ocean of the Tathāgata's wisdom," and thus they are considered real. It may also be divided into five, namely the five Buddha-natures: first, the causal nature, which is the cause of nirvāṇa; second, the cause-of-causes nature, which is the cause of bodhi; third, the fruit nature, which is the fruit of bodhi; fourth, the fruit-of-fruits nature, which is the fruit of nirvāṇa; fifth, the neither-cause-nor-fruit nature, which is the principle itself. It may also be spoken of as ten, as the Ratnagotravibhāga explains ten Buddha-natures. Expanded, they are measureless; thus the sūtras state that they are dharmas surpassing the sands of the Ganges. The essential nature and characteristics are thus. (Here ends the second section.)