宗鏡錄 48.65

48.65

答。夫能所之熏。約有二宗。一法相宗。二法性宗。前護法是依法相宗所難。今馬鳴是依法性宗。今法性宗。亦七識等而為能熏。八為所熏。其第八中。以如來藏隨緣成立。含有生滅不生滅義故。今言熏者。是不熏之熏。不變之變。即熏生滅門中真如隨緣之相。若真如門中即不熏。此熏變義。俱不可思議。以不染而染故。如起信論云。復次以四種法熏習義故。染淨法起。無有斷絕。一淨。謂真如。二染。謂無明。三妄心。謂業識。四妄境。謂六塵。熏習義者。如世衣服非臭非香。隨以物熏。則有彼氣。真如淨法性非是染。無明熏故。則有染相。無明染法實無淨業。真如熏故。說有淨用。云何熏習染法不斷。所謂依真如故。而起無明。為諸染因。然此無明。即熏真如。既熏習已。生妄念心。此妄念心。復熏無明。以熏習故。不覺真法。以不覺故。妄境相現。以妄念心熏習力故。生於種種差別執著。造種種業。受身心等眾苦果報。妄境熏義。有二種別。一增長分別熏。二增長執取熏。妄心熏義。亦二種別。一增長根本業識熏。令阿羅漢辟支佛一切菩薩受生滅苦。二增長分別事識熏。令諸凡夫受業繫苦。無明熏義。亦二種別。一根本熏。成就業識義。二見愛熏。成就分別事識義。云何熏習淨法不斷。謂以真如熏於無明。以熏習因緣力故。令妄念心厭生死苦求涅槃樂。以此妄心壓求因緣。復熏真如。以熏習故。則自信己身有真如法。本性清淨。知一切境界唯心妄動。畢竟無有。以能如是如實知故。修遠離法。起於種種諸隨順行。無所分別。無所取著。經於無量阿僧祇劫。慣習力故。無明則滅。無明滅故。心相不起。心不起故。境界相滅。如是一切染因染緣。及以染界心相都滅。名得涅槃。成就種種自在業用。妄心熏義。有二種別。一分別事識熏。令一切凡夫二乘。厭生死苦。隨己堪能趣無上道。二意熏。令諸菩薩發心勇猛。速疾趣入無住涅槃。真如熏義。亦二種別。一體熏。二用熏。體熏者。所謂真如從無始來。具足一切無量無漏。亦具難思勝境界用。常無間斷。熏眾生心。以此力故。令諸眾生厭生死苦求涅槃樂。自信己身有真實法。發心修行。用熏者。即是眾生外緣之力。有無量義。略說二種。一差別緣。二平等緣。差別緣者。謂諸眾生從初發心。乃至成佛。蒙佛菩薩等諸善知識。隨所應化而為現身等。平等緣者。謂一切諸佛及諸菩薩。以平等智慧。平等志願。普欲拔濟一切眾生。任運相續。常無斷絕。以此智慧熏眾生故。令其憶念諸佛菩薩。或見或聞。而作利益。入淨三昧。隨所斷障。得無礙眼。於念念中。一切世界平等顯現。見無量諸佛。及諸菩薩。華嚴記云。是則真如。亦為能熏。亦能受熏。故楞伽經云。不思議熏。不思議變。是現識因。謂不可熏而熏。故名不思議熏。真如不變而隨緣成法。名不思議變。亦即不染而染也。藏法師云。妄心通業識及事識。今據其本。言業識耳。言熏習故有染相者。真如本無相。隨熏現相。又顯妄法無體。故但云相。此釋經中。如來藏為惡習所熏等。上即生滅門中真如。言有淨用者。此是生滅門中本覺真如。故有熏義。真如門中。則無此義。由此本覺內熏不覺。令成厭求反流順真。故云用也。此釋經中。由如來藏故。能厭生死苦。樂求涅槃也。涅槃經云。闡提之人。佛性力故。還生善根。彼言佛性力者。即此本覺內熏之力耳。良以一識含此二義。更互相熏遍生染淨也。此中佛者。是覺。性者是本。故名本覺。

Answer: Generally speaking, regarding the perfuming and the perfumed, there are roughly two traditions: first, the Dharma-characteristic tradition (Dharmalakṣaṇa); second, the Dharma-nature tradition (Dharmatā). The preceding objection by Dharmapāla was based on the Dharma-characteristic tradition. Here, Aśvaghoṣa relies on the Dharma-nature tradition. In the present Dharma-nature tradition, the seven consciousnesses and the rest also act as the perfuming agents, and the eighth acts as the perfumed. Within this eighth [consciousness], because the tathāgatagarbha is established according with conditions, it contains both the aspect of arising-and-ceasing and that of non-arising-and-ceasing. What is spoken of here as 'perfuming' is a perfuming of non-perfuming, a transformation of non-transformation—that is, it perfumes the characteristic of tathatā according with conditions within the gate of arising and ceasing. Within the gate of tathatā, however, there is no perfuming. Both of these meanings of perfuming and transformation are inconceivable, because they are defiled without being defiled. As the Awakening of Faith says: 'Furthermore, by means of the principle of the perfuming of four kinds of phenomena, defiled and pure phenomena arise without cessation. First is the pure, called tathatā; second is the defiled, called avidyā; third is the deluded mind, called the karmic consciousness (karmavijñāna); fourth is the deluded sphere, called the six dusts (guṇa). The meaning of perfuming is like worldly clothing, which is neither foul nor fragrant: whichever substance perfumes it, it then takes on that scent. Tathatā is a pure phenomenon whose nature is not defiled; yet because avidyā perfumes it, there are characteristics of defilement. Avidyā is a defiled phenomenon that truly possesses no pure karmic function; yet because tathatā perfumes it, it is said to have pure functions. How does the perfuming of defiled phenomena continue without cessation? It means that relying upon tathatā, avidyā arises and serves as the cause of all defilements. Yet this avidyā then perfumes tathatā. Having perfumed it, it generates the mind of deluded thoughts. This mind of deluded thoughts in turn perfumes avidyā. Because of this perfuming, one fails to awaken to the true Dharma. Because one fails to awaken, characteristics of deluded objects appear. Due to the perfuming power of the mind of deluded thoughts, diverse attachments are produced, various karmas are created, and numerous painful retributions of body and mind are undergone. The meaning of the perfuming of deluded objects has two distinctions: first, the perfuming that increases discrimination; second, the perfuming that increases clinging. The meaning of the perfuming of the deluded mind also has two distinctions: first, the perfuming that increases the fundamental karmic consciousness, causing arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, the perfuming that increases the discriminating consciousness of phenomena (vastu-prativijñapti), causing all ordinary beings to undergo the suffering of karmic bondage. The meaning of the perfuming of avidyā also has two distinctions: first, the fundamental perfuming, which accomplishes the meaning of the karmic consciousness; second, the perfuming of views and cravings, which accomplishes the meaning of the discriminating consciousness of phenomena. How does the perfuming of pure phenomena continue without cessation? It means that tathatā perfumes avidyā. Due to the power of the causes and conditions of this perfuming, it causes the mind of deluded thoughts to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa. With this deluded mind's causes and conditions of loathing and seeking, it in turn perfumes tathatā. Because of this perfuming, one gains confidence in oneself that one's own body has the Dharma of tathatā, inherently pure in nature, and realizes that all realms are merely the deluded movements of the mind and are ultimately non-existent. Because one can know this in such a true manner, one cultivates the dharma of detachment and gives rise to various compliant practices, devoid of discrimination and devoid of grasping. Traversing immeasurable asaṃkhyeya kalpas, through the power of habituation, avidyā is extinguished. Because avidyā is extinguished, the characteristics of the mind do not arise. Because the mind does not arise, the characteristics of the objective realms are extinguished. In this way, all defiled causes and defiled conditions, as well as the mental characteristics of the defiled realm, are entirely extinguished; this is called attaining nirvāṇa and accomplishing diverse sovereign karmic functions. The meaning of the perfuming of the deluded mind has two distinctions: first, the perfuming of the discriminating consciousness of phenomena, causing all ordinary beings and practitioners of the two vehicles to loathe the suffering of saṃsāra and, according to their own capacity, advance toward the unsurpassed path; second, the perfuming of the manas, causing all bodhisattvas to generate vigorous resolve and swiftly enter into non-abiding nirvāṇa. The meaning of the perfuming of tathatā also has two distinctions: first, substance-perfuming; second, function-perfuming. As for substance-perfuming: tathatā from the beginningless past is fully replete with all immeasurable uncontaminated [qualities] and is also replete with functions of inconceivable, supreme spheres, constantly and without interruption perfuming the minds of sentient beings. Due to this power, it causes all sentient beings to loathe the suffering of saṃsāra and seek the bliss of nirvāṇa, to have confidence in themselves that their own bodies possess the true Dharma, and to generate the resolve to cultivate practice. As for function-perfuming: this is the power of external conditions for sentient beings, which has immeasurable meanings, explained briefly as two kinds: first, differentiated conditions; second, equal conditions. Differentiated conditions means that from sentient beings' initial arousal of the aspiration up to their attainment of buddhahood, they receive the aid of good spiritual friends, such as buddhas and bodhisattvas, who manifest bodies and so forth according to what is appropriate to convert them. Equal conditions means that all buddhas and all bodhisattvas, through equal wisdom and equal aspirations, universally wish to deliver all sentient beings, operating spontaneously and continuously without ever breaking off. Because this wisdom perfumes sentient beings, it causes them to be mindful of the buddhas and bodhisattvas, or to see or hear them, thereby producing benefit, entering pure samādhis, and according to the hindrances they sever, obtaining the unobstructed eye; in thought after thought, all worlds are equally made manifest, and they see immeasurable buddhas and bodhisattvas.' The Record of the Huayan [Commentary] states: 'Thus tathatā is both that which can perfume and that which can be perfumed.' Therefore, the Laṅkāvatārasūtra says: 'Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness.' This means that it perfumes that which cannot be perfumed; hence it is called 'inconceivable perfuming.' Tathatā does not change yet according with conditions becomes phenomena; this is called 'inconceivable transformation.' This also means being defiled without being defiled. Dharma Master Fazang said: 'The deluded mind extends to both the karmic consciousness and the consciousness of phenomena; here, relying on its root, it merely speaks of the karmic consciousness. When it says that due to perfuming there are characteristics of defilement: tathatā fundamentally has no characteristics; according with perfuming, characteristics appear. Furthermore, it reveals that deluded dharmas have no substance, so it merely says "characteristics." This explains the scripture's statement that the tathāgatagarbha is perfumed by bad habits, and so forth. The above refers to tathatā within the gate of arising and ceasing. When it says there are pure functions: this is inherent enlightenment-tathatā within the gate of arising and ceasing, so there is the meaning of perfuming. Within the gate of tathatā, there is no such meaning. Because this inherent enlightenment internally perfumes non-enlightenment, causing it to loathe [saṃsāra] and seek [nirvāṇa], turning back against the stream and according with the true, it is called "function." This explains the scripture's statement that due to the tathāgatagarbha, one is able to loathe the suffering of saṃsāra and joyfully seek nirvāṇa. The Nirvāṇa Sūtra says: "Icchantikas, by the power of buddha-nature, generate good roots once again." That statement about the power of buddha-nature refers precisely to this power of the internal perfuming of inherent enlightenment. Truly, because the one consciousness contains these two aspects, they mutually perfume one another and pervasively give rise to defilement and purity. Here, "buddha" means enlightenment, and "nature" means inherent; hence it is called inherent enlightenment.'