起信論註 1.39

1.39

論云何為六一者執相應染依二乘解脫及信相應地遠離故　及者兼三賢菩薩。此二乘得二空門因力修未證真如。故言信相應地。述曰。次下別別釋六染即分為六。問。何者是六染。答。前文五種意。今兼取第識則名六染也。前文五意則從細至麁。今兼辯治斷義從麁至細從凡至聖分。分煩惱有麁有細。麁為分別細。為俱生因。此有麁有細。細煩惱。十地菩薩是能斷。若是麁惡煩惱。凡夫能斷。問。何者是麁。如殺生切溢應是猛利麁惡煩惱。凡夫若發心所是麁惡煩惱總能斷故言凡夫能斷也。故言下下品煩惱上上品能上上品煩惱者。則是十地菩薩故言凡夫能斷也。此中第一執相應染即上意識我我所等麁執俱起名執相應忿。污淨心名之為染。此及下二之義如下所明相應。若二乘人至無學位見修煩惱究竟能離故。此第一染菩薩人住信相成就無有退失名信相應。此位菩薩得人空門見愛煩惱不現行（問。何者現行。一切上上麤煩惱不起故曰不現行。雖不現行種子未正遇緣則起也。）故云遠離非離隨眠（問。何者隨眠。答。二乘人強押伏煩惱種子阿黎耶識中隱在。猶如有眠臥時不煩惱不起。忽然教時煩惱還在。過緣忽起者。猶如種子未正故曰隨眠。亦如二乘人）六識不行修得無色界定則生無界中八萬大劫在。於定中福盡還墮於地獄。何以故。此先修定時有惡願故。於雖得定生無色界無猶先業惡業隨於身行種未亡故（問。有何惡願。答。先境之中修定時在壹樹下坐。其樹一切非矛作聲則向水可邊坐。其水里切虫還作聲則起惡願。言願我捨此身作非矛惡夜叉。若非時食噉切非矛虫。若入水則食噉一切水里虫。雖得定以善業因緣生無色天。八萬劫在其中。以惡願力故其中福盡還墮於地獄。還作夜叉。故曰隨眠種未亡故）。

[Treatise:] What are the six? First is defilement associated with attachment, which is distanced by relying on the liberation of the two vehicles and the stage of corresponding faith. [Commentary:] "And" includes the bodhisattvas of the three stages of worthies. Those of the two vehicles obtain the gateway of the two emptinesses, practicing through causal power without yet realizing tathatā; therefore it says, "the stage of corresponding faith." In commentary: Below, the six defilements are explained individually, thus dividing into six parts. Question: What are the six defilements? Answer: The five kinds of mind mentioned previously, now together with the sixth consciousness, are called the six defilements. The five minds above went from subtle to coarse. Now, intending also to distinguish the meaning of counteracting and severing, they are elucidated in order from coarse to subtle, and divided from ordinary people to noble ones. Afflictions have the coarse and the subtle: the coarse are conceptually differentiated, while the subtle are innate causes. Because of this, there are the coarse and the subtle. Subtle afflictions can be severed by bodhisattvas of the ten stages. If they are coarse and evil afflictions, ordinary people can sever them. Question: What are the coarse? For example, killing and slaughtering are surely fierce, coarse, and evil afflictions. If an ordinary person generates the mind [of renunciation], all these coarse and evil afflictions can be severed; therefore it is said that ordinary people can sever them. Hence it is said that the lowest of low-grade afflictions are [severed by] the highest of high-grade [stages], and the highest of high-grade afflictions are [severed by] the ordinary people, while bodhisattvas of the ten stages [sever subtle afflictions]; thus it is said that ordinary people can sever them. Here, the first, defilement associated with attachment, is the aforementioned sixth consciousness, which arises together with coarse attachments to self and what belongs to self; hence it is called associated attachment. Polluting the pure mind is called defilement. The meaning of this and the two below is associated, as explained below. For a person of the two vehicles reaching the stage beyond study, afflictions of view and cultivation can be severed ultimately, hence this first defilement [is abandoned]. For a bodhisattva abiding in the stage where the marks of faith are perfected without falling back, it is called corresponding faith. A bodhisattva at this stage attains the gateway to the emptiness of persons, and the afflictions of view and craving do not become manifest. (Question: What is manifest activity? All the highest-grade coarse afflictions do not arise, hence it is said that they do not become manifest. Although they do not become manifest, the seeds are not yet corrected; when encountering conditions, they arise.) Therefore it says "distanced", not that the latent propensities are eliminated. (Question: What are the latent propensities? Answer: Persons of the two vehicles forcibly suppress afflictions, and the seeds remain hidden in the ālayavijñāna. It is like when sleeping, no afflictions arise; but when suddenly waking, the afflictions are still there. When encountering conditions they suddenly arise, because the seeds are not yet corrected; hence they are called latent propensities. It is also like persons of the two vehicles,) whose six consciousnesses do not operate; they cultivate and attain the absorption of the formless realm, and are born in the formless realm for eighty thousand great kalpas. When their merit in absorption is exhausted, they fall back into hell. Why is this? Because previously, when cultivating absorption, they made an evil vow. Although they attained absorption and were born in the formless realm, because their past evil karma followed the bodily activities and the seeds were not eradicated. (Question: What evil vow did they have? Answer: In a previous situation, when cultivating absorption, one sat under a tree. The birds in that tree made noise, so one went to sit beside the water. The aquatic creatures in the water made noise again, so an evil vow was made, saying: "May I abandon this body and become a flying, evil yakṣa. When flying, I will eat all flying birds; when entering water, I will eat all aquatic creatures in the water." Although he attained absorption and by causes and conditions of good karma was born in the formless heaven, remaining there for eighty thousand kalpas, due to the power of the evil vow, when his merit there was exhausted, he fell back into hell and again became a yakṣa. Therefore it is said that the seeds of latent propensities were not yet eradicated.)