大乘義章 5.33

5.33

第三明其地起之別。四住之中，地起不同。汎釋有四：一性事分別。彼事識中取性煩惱，名之為性，說之為地。餘見愛等一切煩惱，隨境別起，說之為事。皆名為起，彼取性者，馬鳴論中名執取相，亦名執相應染；餘見愛等，馬鳴論中名計名字相。尋名計我，及生諸結，名計名字。二本末分別。於前事中十使是地，十纏六垢是其所起。使纏垢等有何差別？如《毘曇》說「根本增上，說之為使。依使所生津液之結，說為纏垢。云何津液？如瓶盛酥蜜，津液外出。津液結中急縛名纏，輕繫稱垢。」三成起分別。一切煩惱久習性成，說之為地。成何處在？成在本識，對緣現生，說以為起。四前後分別。一切煩惱前能生後，名之為地。後起依前，說之為起。就無明中，如《勝鬘》說「無明為地，恒沙為起。」此義云何？分別有二：一就癡中麁細分別。妄識之中，任性無知是無明地，緣而不了是恒沙惑。二癡妄分別。於妄識中癡闇之心是無明地，妄想分別說為恒沙。如《地持》說「如是如實，凡愚不知」，當知即是無明地也。「以是因緣，起八妄想」，當知即是恒沙惑也。又復如彼《起信論》說，妄識之中義別六重：一無明地，所謂根本不覺知心。二是業識，依前無明，不覺妄念忽然而動。三是轉識，心想漸麁，轉起外境。四是現識，妄心所起虛浪之法應現自心，如明鏡中現眾色像。五是智識，於前妄心所現法中，分別違順染淨等別。六不斷識，亦名相續識，妄境牽心，心隨妄境，相續不斷猶如海浪。六中初一是無明地，後五妄知是恒沙惑。問曰：若此是恒沙者，二障之中應智障收。何故論中說初一種以為智礙，後之五種名煩惱礙？釋言：二障階降不定，五住相望，四住及起同為煩惱，無明及起齊為智障。故《地持》中無明八妄同為智障。就無明中隨義更論，所起恒沙復為煩惱，無明住地獨為智障，故為此說。問曰：於彼事識之中，取性無明是何地收？妄識之中所有愛見是何地攝？釋言：不定。略有二義：一隱顯互論，彼事識中取性無明，以本從末攝為四住；彼妄識中所有愛見，以末從本收為無明。二隨義通論，妄識之中所有愛見皆四住收，事識之中所有無明亦無明攝。地起如是。

The third [section] clarifies the distinction between entrenchment and arising. Among the four entrenchments, entrenchment and arising differ. Broadly explained, there are four: First, distinction by nature and phenomenal matter. In that phenomenal consciousness, the affliction of grasping at nature is called 'nature' and spoken of as 'entrenchment'. All other afflictions, such as views and craving, arise distinctively following objects and are spoken of as 'phenomenal matters'; all are named 'arising'. That grasping at nature is, in Aśvaghoṣa's treatise, called the 'mark of grasping' and also the 'defilement associated with grasping'. The remaining views, craving, and so forth are, in Aśvaghoṣa's treatise, called the 'mark of reckoning names'. Tracing names to reckon a self and giving rise to all fetters is called reckoning names. Second, distinction by fundamental and derivative. Among the aforementioned phenomenal matters, the ten anusayas are the entrenchment, and the ten envelopments and six stains are what arise from them. What distinction is there among anusayas, envelopments, stains, and so forth? As the Abhidharma says: 'The fundamental and predominant are called anusayas. The defilements of exudations produced based on anusayas are called envelopments and stains.' What are exudations? Like a vase containing ghee and honey, the exudations seep out. Among the defilements of exudations, tight bindings are called envelopments, and light ties are called stains. Third, distinction by habituation and arising. All afflictions through long practice forming a habituated nature are spoken of as 'entrenchment'. Where are they habituated? They are habituated in the fundamental consciousness; arising in the present confronting conditions is spoken of as 'arising'. Fourth, distinction by prior and subsequent. All afflictions, where the prior can produce the subsequent, are called 'entrenchment'. The subsequent arising relying on the prior is spoken of as 'arising'. Regarding ignorance, as the Śrīmālā-sūtra says: 'Ignorance is the entrenchment; [afflictions as numerous as] the sands of the Ganges are the arisings.' What does this mean? There are two distinctions: First, distinction by coarse and subtle within delusion. Within deluded consciousness, being naturally without knowledge is the entrenchment of ignorance; conditioning [objects] without comprehending is the affliction [as numerous as] the sands of the Ganges. Second, distinction between delusion and false conceptualization. Within deluded consciousness, the dark mind of delusion is the entrenchment of ignorance; false conceptualization and discrimination are spoken of as [afflictions as numerous as] the sands of the Ganges. As the Bodhisattvabhūmi says: 'Worldlings and fools do not know suchness in accordance with reality'—one should know this is precisely the entrenchment of ignorance. 'Due to this cause and condition, eight false conceptualizations arise'—one should know these are precisely the afflictions [as numerous as] the sands of the Ganges. Furthermore, as that Awakening of Faith says, within deluded consciousness there are six distinct levels: First is the entrenchment of ignorance, namely the fundamental unaware mind. Second is karmic consciousness: relying on the preceding ignorance, unaware false thoughts suddenly stir. Third is evolving consciousness: mental conceptualizations gradually become coarser, evolving to give rise to external objects. Fourth is manifesting consciousness: the illusory, baseless dharmas produced by the deluded mind appear in one's own mind, like diverse color-forms appearing in a clear mirror. Fifth is discriminating consciousness: within the dharmas manifested by the preceding deluded mind, it discriminates distinctions such as agreeable, disagreeable, defiled, and pure. Sixth is uninterrupted consciousness, also called continuous consciousness: false objects pull the mind, and the mind follows false objects, continuing without interruption like ocean waves. Among the six, the first is the entrenchment of ignorance; the latter five false cognitions are the afflictions [as numerous as] the sands of the Ganges. Question: If these are [the afflictions as numerous as] the sands of the Ganges, they should be subsumed under the cognitive hindrance among the two hindrances. Why does the treatise state that the first one is considered the cognitive obstacle, while the latter five are named afflictive obstacles? Answer: The levels of the two hindrances are not fixed. Comparing the five entrenchments: the four entrenchments and their arisings together constitute the afflictive [hindrance]; ignorance and its arisings equally constitute the cognitive hindrance. Therefore, in the Bodhisattvabhūmi, ignorance and the eight false conceptualizations together constitute the cognitive hindrance. Considering further within ignorance according to specific meanings, the arisings [as numerous as] the sands of the Ganges are again afflictive, while the entrenchment of ignorance alone is the cognitive hindrance; hence this is stated. Question: In that phenomenal consciousness, under which entrenchment is the ignorance of grasping at nature subsumed? Under which entrenchment are all cravings and views in deluded consciousness subsumed? Answer: It is not fixed. In brief, there are two senses: First, discussing implicit and explicit reciprocally: the ignorance of grasping at nature in that phenomenal consciousness, taking the fundamental to follow the derivative, is subsumed under the four entrenchments; all cravings and views in that deluded consciousness, taking the derivative to follow the fundamental, are subsumed under ignorance. Second, discussing generally according to the doctrinal meaning: all cravings and views within deluded consciousness are subsumed under the four entrenchments; all ignorance within phenomenal consciousness is also subsumed under ignorance. Such is entrenchment and arising.