大乘義章 3.63

3.63

次明有修無修之義。此三識中皆悉有修。分別性中，修有二種：一事識中修，觀察五陰非我我所，并觀五陰虛假無性，諸法例爾。二妄識中修，觀一切法妄想心現、心外無境，并觀妄心依他變為無別妄體。依他性中，修亦有二：一觀人空、二觀法空。於此二中，先起聞慧，聞二無我熏於本識，本識被熏成聞熏習。於本識中有真有妄，真受淨熏、妄受染熏。真受熏已，轉熏無明令無明薄。無明薄故，於無明中無始積習我見種子隨而漸薄。此種薄已，起阿陀那我執漸輕。此執輕已，起於六識我見亦輕。此見輕已，起聞轉勝，以此轉聞還熏本識。如是展轉，以末熏本、本還熏末。思修亦然。以末熏本，壞本識中我見種子，成就出世法身種子。以本熏末，遮斷起惑，增長淨行，乃至究竟。真實性中云何有修？釋言：獨真即無修義。而言有者，一切所修真妄共起，攝修從妄，悉是妄修；攝修從真，盡是真修。如前三性真妄和合名依他性，於依他中分取妄邊名分別性，分取真邊名真實性。修亦如是，以有修故，妄盡之時真獨成德。成德有二：一真識心妄盡稱本，成就證行；二從體起用，成就教行。此二皆用加行為因，作意修習，名為加行。證前加行，有其二種：一觀諸法本來唯真無妄可隨，能令妄心更不牽後，後不起前遂成灰盡，真心獨顯。二觀心外無別如理、如理之外亦無別心，如外無心，心不異如；心外無如，如不異心。心不異如，照而常寂；如不異心，寂而常照。由斯二觀，便成證行。教前加行亦有二種：一觀真心體是一切功德法門，能生諸行；二隨而修起種種善根。由斯二種，便成教行。修義如是（此四門竟）。

Next is the explanation of the meaning of having cultivation and lacking cultivation. Within these three consciousnesses, there is cultivation in all cases. Within the conceptualized nature, cultivation is of two kinds: first, cultivation within phenomenal consciousness, contemplating that the five skandhas are not self nor belonging to self, and contemplating that the five skandhas are false, provisional, and without intrinsic nature; all dharmas follow this pattern. Second, cultivation within deluded consciousness, contemplating that all dharmas are manifested by the deluded mind and that there are no objects outside the mind, and contemplating that the deluded mind transforms dependently and has no distinct substance of delusion. Within the dependent nature, cultivation also has two kinds: first, contemplating the emptiness of persons; second, contemplating the emptiness of dharmas. Between these two, one first produces wisdom born of hearing; hearing the two kinds of selflessness perfumes the root consciousness, and the root consciousness, being perfumed, forms the perfuming of hearing. Within the root consciousness there is the real and the deluded: the real receives pure perfuming, and the deluded receives defiled perfuming. Once the real has received perfuming, it in turn perfumes ignorance, making ignorance thin. Because ignorance becomes thin, the seeds of the view of self, accumulated through beginningless habituation within ignorance, gradually thin out accordingly. Once these seeds have thinned out, the ādāna's grasping of a self gradually lightens. Once this grasping lightens, the view of self produced in the six consciousnesses also lightens. Once this view lightens, the hearing that is produced becomes increasingly superior, and through this superior hearing one again perfumes the root consciousness. In this manner, in successive turns, the branches perfume the root, and the root turns back to perfume the branches. Thinking and cultivation are also like this. By having the branches perfume the root, one destroys the seeds of the view of self within the root consciousness and accomplishes the seeds of the supramundane dharmakāya. By having the root perfume the branches, one stops and cuts off arising delusions, enhances pure conduct, and reaches the ultimate. How can there be cultivation within the consummate nature? The explanation says: the purely real in itself entails no cultivation. However, when it is said to exist, all cultivation arises jointly from the real and the deluded: subsuming cultivation under delusion, it is entirely deluded cultivation; subsuming cultivation under the real, it is entirely real cultivation. Just as with the previous three natures, the union of the real and the deluded is named the dependent nature; when isolating the deluded aspect within the dependent, it is named the conceptualized nature; when isolating the real aspect, it is named the consummate nature. Cultivation is also like this: because there is cultivation, when delusion is exhausted, the real alone accomplishes virtue. The accomplishment of virtue is twofold: first, the true conscious mind has exhausted delusion and accords with the root, accomplishing the practice of realization; second, giving rise to function from essence, accomplishing the practice of teaching. Both of these take preparatory application (prayoga) as cause; cultivating with conscious effort is called preparatory application. The preparatory application prior to realization is of two kinds: first, contemplating that all dharmas are originally solely real and have no delusion to follow, which enables the deluded mind to no longer draw forward subsequent [moments], so that the subsequent does not arise from the prior and [delusion] is reduced to ashes, leaving the true mind alone revealed; second, contemplating that outside the mind there is no distinct principle of tathatā, and outside the principle of tathatā there is also no distinct mind; without mind outside tathatā, mind is not different from tathatā; without tathatā outside mind, tathatā is not different from mind. Since mind is not different from tathatā, illuminating it is ever tranquil; since tathatā is not different from mind, tranquil it is ever illuminating. Through these two contemplations, the practice of realization is accomplished. The preparatory application prior to teaching is also of two kinds: first, contemplating that the essence of the true mind is the dharma-gate of all merits, capable of generating all practices; second, cultivating and generating various wholesome roots accordingly. Through these two, the practice of teaching is accomplished. The meaning of cultivation is thus. (Here ends the fourth section.)