大乘義章 3.77

3.77

次廣辨釋熏習之相。先明起染，後明起淨。就起染中，義別有二：一就前四法明其熏習相生次第、二別明熏習所起不同。相生義者，如論中說「以依第一真如法故，便起第二無明染因。以有無明染法因故，熏習真如便起妄心。」如人昏睡，覆報心故便起夢心。以有妄心熏習無明，不了真如寂滅平等，不覺念起便生妄境，如人夢心動發昏睡起夢境界，以有妄境熏動妄心，便起念著，造種種業、受種種苦。念猶愛也，著猶見也。此事識中見愛煩惱造業受苦，皆依妄生。相生如是。次明熏習所起不同。如論中說「從末尋本，次第辨之。妄境熏習所起有二：一增長念，念猶愛也。二增長取，取猶見也。妄心熏習所起亦二：一者熏習起變易果，謂受聲聞緣覺變易、菩薩細苦。二起分段果，謂受凡夫分段麁苦。由妄識中相續之力住持諸業，得彼果故。無明熏習所起亦二：一以無明迷覆真心，受妄熏習，成妄種子。於妄識。二以無明迷覆真心，受善惡熏，成事種子，生於事識。真如熏習所起亦二：一起無明、二起妄心。以彼真如無分別故，能起無明；覺知性故，為惑所覆，便生妄心。如人執心是知性故，昏睡所覆，便生夢知。」起染如是。次明起淨。起淨有二：一明真熏妄、二妄熏真。真熏妄中，初明能熏、後明所熏。能熏有二：一真體熏習、二真用熏習。體熏習者，如論中說「從無始來，具無漏法及不思議作業之性，熏習妄心，能令眾生厭生死苦樂求涅槃。自信己身有真如法，發心修行。」法身本體，名無漏法；報佛本目，名作業性。是二亦如佛性義中具廣分別。由此二故，能熏妄矣。問曰：若使真能熏妄起善行者，一切眾生悉有真如，何不等熏齊使發心，起修所行趣入涅槃？而諸眾生有信不信，優劣前後無量差別，論自釋言「真如本一，而諸眾生煩惱厚薄差別不同，是故前後優劣不等。又佛法中有因有緣，是二具足乃得成辦。如似木中雖有火性，人攢方出；若無人攢，不能自燒。眾生如是，雖有如性，以無正因，若無善友諸佛菩薩起行之緣，真法不能自除煩惱、自成涅槃。」用熏習者，論自釋言「即是眾生外緣之力，謂佛菩薩證如起用，攝化眾生令修善法。」於中有二：一差別緣、二平等緣。差別緣者，論自釋言「修行之者，依佛菩薩，從初發心乃至成佛，於其中間若見若聞諸佛菩薩，或為眷屬、或為師長、或為知友、或為給使、或為怨家，諸佛菩薩於此眾生，慈悲方便四攝攝取，令增善行使入正道，名差別緣。此差別中，有近有遠，近者速疾、遠者久遠。」此猶是其應身化也。平等緣者，論自釋言「諸佛菩薩，久發大願誓度一切。以此善根熏習力故，自然常隨一切眾生，隨應見聞而為示現，謂示如來平等法身，令諸眾生依三昧力平等見佛。」此猶是其真身益也。能熏如是。言所熏者，如論中說，所熏有二：一未相應，謂熏凡夫聲聞緣覺及菩薩中初發心者，令於六識七識心中信順修行，未能捨妄與實相應。二已相應，謂熏習出世法身菩薩，令捨妄心，除滅無明，契證真如，與佛如來法身相應無有分別，唯依法力自然修行趣佛智海。上來一門明真熏妄集起淨法，下次明其妄心熏真發生淨法。於中有二：一是能熏、二是所熏。能熏之中，有總有別。總熏習者，論自釋言「以有妄心，厭離生死、求涅槃故，熏習真心。自信己性唯是真如，如外無法，但是妄心顛倒所見。以知外境無所有故，種種方便修習離染趣真之行。雖有所修，不取不念，久修力故，無明則滅。無明滅故，妄心不生。妄心不生故，妄境隨已，心相俱盡，名得涅槃。得涅槃故，自然成就不思議業用充法界。」總相如是。別熏習者，論釋有二：一事識熏，謂凡夫二乘人等，厭生死苦、趣向涅槃，此六識中方便修行熏發真也。二意熏習，謂諸菩薩，見虛妄法無可貪取，知真如法寂靜安穩，發心勇猛趣大涅槃，此七識中方便修行熏發真也。良以妄識能生事識，生事識所依故名意，非事識中意根界也。能熏如是。所熏有二：一者熏生，熏生報佛方便功德。二者熏顯，熏顯法佛性淨功德。真妄別識熏習如是。問曰：真妄前後相熏？為在一時？釋言：相熏必在同時。是義云何？染淨諸法真妄共起，單真不生、唯妄不成。何故如是？唯真無妄，真性常湛，無為不變，故無起作。唯妄無真，妄體不立，故亦無作。故《勝鬘》云「若無藏識，七法不住，不得種苦，不得厭苦、樂求涅槃。」真妄相依，方能造作一切諸法，以共作故。攝法從情，皆是妄為；攝法從本，皆真心作。如人夢中所為諸事，攝事從末，昏睡所為；攝事從本，報心所作。亦如世人見繩為蛇，攝蛇從情，妄情所為；攝蛇從本，皆是繩作。諸法像此。真雖能作，作必隨情，如繩作蛇，蛇由闇情；妄雖能作，作必託真，如情作蛇，蛇必依繩。真無由情，名妄熏真；妄作由真，名真熏妄。如此相熏，義無先後，故說一時。真妄相熏，旨要在斯，無宜不記。

Next, to broadly distinguish and explain the characteristics of perfuming. First, arising of defilement is explained; thereafter, arising of purity is explained. Under the arising of defilement, there are two distinct points: first, explaining the sequence in which they mutually produce each other based on the aforementioned four phenomena; second, separately explaining the differences in what is produced by perfuming. As for the meaning of mutual production, as stated in the treatise: 'Because it is based on the first phenomenon, tathatā, the second [phenomenon], the defiled cause of ignorance, immediately arises. Because there is the causal phenomenon of defiled ignorance, by perfuming tathatā it immediately gives rise to the deluded mind.' Just as when a person is in a deep stupor, because the retribution mind is obscured, the dreaming mind immediately arises. 'Because there is the deluded mind perfuming ignorance, not understanding that tathatā is quiescent and equal, unaware, thoughts arise and immediately produce deluded objects.' Just as a person's dreaming mind stirs and initiates deep stupor, producing dream objects. 'Because there are deluded objects perfuming and stirring the deluded mind, it immediately gives rise to thoughts and attachments, creating various kinds of karma and undergoing various kinds of suffering.' 'Thoughts' is like craving; 'attachments' is like views. In this phenomenal consciousness, the afflictions of views and craving create karma and undergo suffering; all arise dependent on delusion. Mutual production is thus. Next, explaining the differences in what is produced by perfuming. As stated in the treatise: 'Tracing from the branch to the root, one distinguishes them in sequence. What is produced by the perfuming of deluded objects is twofold: first, augmenting thoughts—thoughts being like craving; second, augmenting grasping—grasping being like views. What is produced by the perfuming of the deluded mind is also twofold: first, perfuming to produce the fruit of transformation, meaning undergoing the transformation of śrāvakas and pratyekabuddhas, and the subtle suffering of bodhisattvas; second, producing the fruit of fragmented portions, meaning undergoing the coarse suffering of fragmented portions of ordinary persons. Because by the power of continuity in the deluded consciousness it maintains various karmas and attains those fruits. What is produced by the perfuming of ignorance is also twofold: first, because ignorance confounds and obscures the true mind, it receives deluded perfuming and forms deluded seeds in the deluded consciousness; second, because ignorance confounds and obscures the true mind, it receives good and evil perfuming and forms phenomenal seeds, producing them in the phenomenal consciousness. What is produced by the perfuming of tathatā is also twofold: first, producing ignorance; second, producing the deluded mind. Because that tathatā is non-conceptual, it can give rise to ignorance; because of its conscious nature, when obscured by delusion, it immediately gives rise to the deluded mind. Just as a person's grasping mind is of a knowing nature, when obscured by deep stupor, it immediately gives rise to dream knowledge.' Arising of defilement is thus. Next, explaining the arising of purity. Arising of purity has two [aspects]: first, explaining the true perfuming the deluded; second, the deluded perfuming the true. Within the true perfuming the deluded, first the active perfumer is explained, and thereafter the object of perfuming is explained. The active perfumer is twofold: first, perfuming of the true essence; second, perfuming of the true function. As for the perfuming of the essence, as stated in the treatise: 'From beginningless time, it is endowed with untainted phenomena and the nature of inconceivable activity; perfuming the deluded mind, it can cause sentient beings to abhor the suffering of birth-and-death and happily seek nirvāṇa, believing of themselves that their own bodies possess the phenomenon of tathatā, giving rise to the mind [of awakening] and practicing.' The fundamental essence of the dharmakāya is called untainted phenomena; the fundamental aspect of the retribution Buddha is called the nature of activity. These two are also thoroughly and broadly distinguished as in the section on the meaning of Buddha-nature. Due to these two, it is able to perfume the deluded. Question: If the true can indeed perfume the deluded to produce good practices, since all sentient beings possess tathatā, why does it not perfume them equally, causing all equally to give rise to the mind [of awakening], undertake the cultivation of practices, and enter into nirvāṇa? Yet sentient beings have faith or lack faith, with immeasurable distinctions of superiority and inferiority, earlier and later. The treatise itself explains: 'Tathatā is fundamentally one, yet the afflictions of sentient beings have distinctions of being thick or thin, not identical; therefore, earlier and later, superior and inferior are not equal. Furthermore, in the Buddha-Dharma there are causes and there are conditions; only when these two are complete can [fruition] be accomplished. It is just like the nature of fire within wood: only when a person drills it does it come forth; if no person drills it, it cannot burn of itself. Sentient beings are like this: although they possess the nature of Suchness, because they lack the direct cause, if they lack the conditions of spiritual friends, Buddhas, and bodhisattvas giving rise to practice, the true phenomenon cannot of itself eliminate afflictions or of itself accomplish nirvāṇa.' As for the perfuming of function, the treatise itself explains: 'It is the power of sentient beings' external conditions; namely, Buddhas and bodhisattvas realizing Suchness give rise to function, gathering and transforming sentient beings to cause them to cultivate good phenomena.' Herein there are two: first, differentiated conditions; second, equal conditions. As for differentiated conditions, the treatise itself explains: 'Practitioners rely on Buddhas and bodhisattvas from their first aspiration up to the attainment of Buddhahood; during this interval, whether seeing or hearing Buddhas and bodhisattvas, [the latter] become either kin, preceptors, intimate friends, servants, or even enemies. Toward these sentient beings, Buddhas and bodhisattvas, with compassionate expedients and the four means of embracing, gather them in, causing them to augment good practices and enter the correct path; these are called differentiated conditions. Within these differences, there are near and far: the near are swift, the far are prolonged.' This is indeed transformation through the response body. As for equal conditions, the treatise itself explains: 'Buddhas and bodhisattvas long ago made great vows swearing to cross over all [beings]. Due to the perfuming power of these roots of goodness, they naturally and constantly follow all sentient beings, manifesting in accordance with what should be seen and heard; that is, manifesting the equal dharmakāya of the Tathāgata, causing all sentient beings, relying on the power of samādhi, to see the Buddha equally.' This is indeed the benefit of the true body. The active perfumer is thus. Regarding the object of perfuming, as stated in the treatise, the object of perfuming is twofold: first, not yet corresponding, meaning it perfumes ordinary persons, śrāvakas, pratyekabuddhas, and those among bodhisattvas who have newly generated the mind, causing them to faithfully follow and practice within the minds of the six consciousnesses and seventh consciousness, not yet able to abandon delusion and correspond with reality; second, already corresponding, meaning it perfumes world-transcending dharmakāya bodhisattvas, causing them to abandon the deluded mind, eliminate ignorance, tally with and realize tathatā, and correspond without discrimination with the dharmakāya of the Buddha Tathāgata, purely relying on the power of phenomena to practice naturally and advance toward the ocean of Buddha-wisdom. The preceding section explained the true perfuming the deluded to assemble and give rise to pure phenomena; next is explained the deluded mind perfuming the true to generate pure phenomena. Herein there are two: first, the active perfumer; second, the object of perfuming. Within the active perfumer, there is general and specific. As for general perfuming, the treatise itself explains: 'Because there is the deluded mind abhorring and renouncing birth-and-death and seeking nirvāṇa, it perfumes the true mind. Believing of itself that its own nature is solely tathatā, that outside of Suchness there are no phenomena, and that there are only inverted views of the deluded mind. Because it knows that external objects do not exist, it cultivates through various expedients the practices of departing from defilement and advancing toward the true. Although there is cultivation, it does not grasp and does not cogitate; due to the power of long cultivation, ignorance is extinguished. Because ignorance is extinguished, the deluded mind does not arise. Because the deluded mind does not arise, deluded objects cease accordingly; mental marks are completely ended, which is called attaining nirvāṇa. Because nirvāṇa is attained, it naturally accomplishes inconceivable activities and functions that fill the dharma realm.' The general aspect is thus. As for specific perfuming, the treatise's explanation has two: first, perfuming by phenomenal consciousness, meaning ordinary persons, people of the two vehicles, and the like, abhorring the suffering of birth-and-death and advancing toward nirvāṇa, through expedients within these six consciousnesses cultivate and perfume so as to generate the true; second, perfuming by the manas, meaning bodhisattvas, seeing that false phenomena are not to be coveted or grasped, and knowing that the phenomenon of tathatā is quiescent and secure, arouse the mind vigorously to advance toward great nirvāṇa, through expedients within this seventh consciousness cultivating and perfuming so as to generate the true. Truly, because the deluded consciousness can produce phenomenal consciousness, being that upon which the production of phenomenal consciousness relies, it is called manas, not the mind-faculty realm within phenomenal consciousness. The active perfumer is thus. The object of perfuming is twofold: first, perfuming to produce, perfuming to produce the expedient merits of the retribution Buddha; second, perfuming to manifest, perfuming to manifest the naturally pure merits of the Dharma Buddha. Perfuming of the distinct consciousnesses of the true and deluded is thus. Question: Do the true and the deluded perfume each other sequentially, or are they simultaneous? Explanation: Mutual perfuming must be simultaneous. What does this mean? Defiled and pure phenomena are co-arisen by the true and the deluded; the true alone does not produce, and the deluded alone does not accomplish. Why is it like this? If there were only the true without the deluded, the true nature is eternally clear, unconditioned, and unchanging, hence there is no initiation or action. If there were only the deluded without the true, the essence of delusion would not be established, hence there is also no action. Therefore, the Śrīmālā [-sūtra] says: 'If there were no storehouse consciousness, the seven phenomena would not abide, one could not plant suffering, and one could not abhor suffering or happily seek nirvāṇa.' The true and the deluded rely on each other, and only then can they create all phenomena, because they act together. Subsuming phenomena under sentiment, all is the doing of delusion; subsuming phenomena under the root, all is the doing of the true mind. Just as with various things done by a person in a dream: subsuming the affairs under the branches, they are the doing of deep stupor; subsuming the affairs under the root, they are the creation of the retribution mind. It is also like worldly people seeing a rope as a snake: subsuming the snake under sentiment, it is the doing of deluded sentiment; subsuming the snake under the root, it is entirely made by the rope. All phenomena are like this. Although the true can make, the making necessarily follows sentiment—just as the rope makes the snake, the snake is due to the darkened sentiment; although delusion can make, the making necessarily relies on the true—just as sentiment makes the snake, the snake must rely on the rope. The true lacking [action except] through sentiment is called the deluded perfuming the true; deluded action being through the true is called the true perfuming the deluded. Perfuming each other like this, in principle there is no before and after, therefore it is said to be simultaneous. The essential import of mutual perfuming of the true and deluded lies in this; it must not fail to be remembered.