釋摩訶衍論 3

English (machine translation) 3

Language: English

3.2

Translated under imperial order by Vatimatā, Tripiṭaka Master of the Yao Qin

Having explained the gate of the general consciousness gathering, generating, and perfecting, next is explained the gate of dividing, dissecting, and separately explaining the particular characteristics.

3.4

The root treatise states: The so-called 'meaning of awakening' means that the essence of the mind is free from the characteristics of thoughts. Being free from the characteristics of thoughts is equal to the realm of space, all-pervading, of a single characteristic of the dharmadhātu, which is the equal dharmakāya of the Tathāgata. Dependent upon this dharmakāya, it is named original awakening. Why is that? The meaning of original awakening is spoken of in contrast to initial awakening, because initial awakening is identical to original awakening. The meaning of initial awakening is that dependent upon original awakening there is non-awakening, and dependent upon non-awakening it is said that there is initial awakening. Furthermore, because of awakening to the source of the mind, it is called ultimate awakening; because of not awakening to the source of the mind, it is not ultimate awakening.

3.5

The commentary states: In this text there are two gates. What are the two? First is the gate of briefly explaining the establishment of original awakening; second is the gate of briefly explaining the establishment of initial awakening. Within the gate of original awakening, there are two gates. What are the two? First is the gate of pure original awakening; second is the gate of defiled-and-pure original awakening. Within the gate of initial awakening, there are also two gates. What are the two? First is the gate of pure initial awakening; second is the gate of defiled-and-pure initial awakening. What is called pure original awakening? The innately existent dharmakāya, from beginningless time, is fully and completely endowed with merits exceeding the sands of the Ganges, and is constantly bright and pure. What is called defiled-and-pure original awakening? The intrinsically pure mind receives the perfuming of avidyā, transmigrating through birth-and-death without interruption. What is called pure initial awakening? The untainted wisdom of nature departs from all immeasurable avidyā and does not receive the perfuming of any avidyā. What is called defiled-and-pure initial awakening? The initial-awakening prajñā receives the perfuming of avidyā and cannot depart from it. All such awakenings are the retinue of wisdom. What principle do they realise as their essential part? It is the principle of the tathatā of nature and of space. How many kinds are there of these two principles? There are two kinds of each. What are the two kinds of tathatā? First is pure tathatā; second is defiled-and-pure tathatā. The principle of space is also like this. What is called pure tathatā? The tathatā realised by the two kinds of pure awakening, because it is free from perfuming. What is called defiled-and-pure tathatā? The tathatā realised by the two kinds of defiled-and-pure awakening, because it is not separated from perfuming. The principle of space is also like this. For what reason is it provisionally named original awakening? What are the characteristics of the differences in words and matters? The verse states:

3.6

Original awakening each has ten [aspects]; / Although their essence is identical, in words and matters / They are each distinct, / Referring to the meanings of root, mirror, and the rest.

3.7

The treatise says: There are ten for each [aspect] of original awakening. What are the ten 'originals'? First is 'original' in the sense of the word 'root': because the originally existent dharmakāya can well maintain all merits, just as the root of a tree can well maintain all branches, leaves, flowers, fruits, and so forth without their perishing. Second is 'original' in the sense of the word 'original': because the originally existent dharmakāya is naturally and essentially existent from beginningless time and does not arise anew. Third is 'original' in the sense of the word 'distant': because when the originally existent dharmakāya possesses merits, it is repeatedly and distantly remote, without boundary. Fourth is 'original' in the sense of the word 'self': because the originally existent dharmakāya makes itself the self, not made by another. Fifth is 'original' in the sense of the word 'essence': because the originally existent dharmakāya serves as the support for all branch-merits. Sixth is 'original' in the sense of the word 'nature': because the meaning of non-alteration in the originally existent dharmakāya is constantly established. Seventh is 'original' in the sense of the word 'abiding': because the originally existent dharmakāya abides in non-abiding, having neither going nor coming. Eighth is 'original' in the sense of the word 'eternal': because the originally existent dharmakāya is determined to be the ultimate reality, without transmigration. Ninth is 'original' in the sense of the word 'firm': because the originally existent dharmakāya is far removed from the characteristics of wind, being firm and immovable like a vajra. Tenth is 'original' in the sense of the word 'general': because the originally existent dharmakāya is vast and perfect, all-pervading, and serves as the common essence. These are called the ten. What are the ten 'awakenings'? First is 'awakening' in the sense of the word 'mirror': because sarva-prajñā-wisdom is pure, bright, and free from the defilements of dust. Second is 'awakening' in the sense of the word 'open': because sarva-prajñā-wisdom penetrates, manifests clearly, and is unobstructed. Third is 'awakening' in the sense of the word 'one': because sarva-prajñā-wisdom is solely honored, unique, and beyond comparison. Fourth is 'awakening' in the sense of the word 'detached': because sarva-prajñā-wisdom is by self-nature liberated, departing from all diverse bonds. Fifth is 'awakening' in the sense of the word 'full': because sarva-prajñā-wisdom is endowed with immeasurable, diverse merits, lacking nothing. Sixth is 'awakening' in the sense of the word 'illumination': because sarva-prajñā-wisdom emits great light, universally illuminating all immeasurable objects. Seventh is 'awakening' in the sense of the word 'examination': because sarva-prajñā-wisdom is constantly distinct, without confusion. Eighth is 'awakening' in the sense of the word 'manifestation': because within the pure essence of sarva-prajñā-wisdom, the pure retinue is entirely made present. Ninth is 'awakening' in the sense of the word 'knowing': because sarva-prajñā-wisdom exhausts all dharmas without exception. Tenth is 'awakening' in the sense of the word 'awakening': because all the merits of sarva-prajñā-wisdom are exclusively awakening illumination, there being not a single dharma that is not awakening. These are called the ten. Such ten literal meanings of original awakening are explained differently only according to their meanings based on the one great dharmakāya of nature; with regard to its essence, there is simply no distinction. Among the two kinds of original awakening spoken of here, which original awakening is this? It refers to pure original awakening, not defiled-and-pure original awakening. What is the character of the distinction in the literal meanings of defiled-and-pure original awakening? The verse says:

3.8

In defiled-and-pure original awakening,
there may also be ten meanings each,
because among the ten aspects previously stated,
each departs from its own nature.

3.9

The treatise says: In this original awakening there may also be ten each. Why is that? Because in each of the previous ten meanings, there is the sense of not maintaining its own nature. The assignment of literal meanings should be understood according to the above. Are these two awakenings identical or different? Because identity is not identity, and difference is not difference, by this meaning they are either identical or different, or neither identical nor different. Therefore, they are both affirmed and both negated, nothing more. By what meaning is it forcibly named 'initial awakening'? What is the character of the distinction in its literal meaning? The verse says:

3.10

From beginningless time onward,
there was no time of delusion and confusion;
only today does one initially awaken,
hence it is named 'initial awakening'.

3.11

The treatise says: From beginningless time, there has never been a time when initial awakening prajñā was deluded or confused; and at this time of no delusion, it now initially awakens, hence it is called 'initial awakening'. Such initial awakening—if there were previous delusion followed by later awakening, it would not be initial awakening; yet in the principle of the time of no delusion, it is constantly now and constantly initial, and is therefore called initial awakening. Such initial awakening—among the two initial awakenings, which awakening is this? It refers to pure initial awakening, not defiled-and-pure initial awakening. What is the character of the distinction in literal meaning of defiled-and-pure initial awakening? The verse says:

3.12

Because pure initial awakening wisdom
does not maintain its own nature,
it can receive defiled perfuming;
hence it is named 'defiled-and-pure awakening'.

3.13

The treatise says: Although pure initial awakening has no time of delusion, because it does not maintain its own nature, it can receive defiled perfuming and transmigrate according to conditions. By this meaning, it is therefore named 'defiled-and-pure initial awakening'. By what meaning is it forcibly named 'tathatā'? What is the character of the distinction in its literal meaning? The verse says:

3.14

The essential principle of tathatā
is equally and identically one,
without the marks of one or many;
hence it is named 'tathatā'.

3.15

The treatise says: The principle of essential tathatā is equally and identically of one mark alone, having neither the mark of one nor the mark of many. Having no mark of one, it is far removed from the condition of identity; having no mark of many, it is far removed from the condition of difference. By this meaning it is named tathatā. Such tathatā is directly and internally realized by the two kinds of pure wisdom. Furthermore, tathatā each has ten meanings. What are the ten 'suchnesses (zhen)'? First is 'suchness' in the sense of the word 'root', up to the tenth, 'suchness' in the sense of the word 'general'. These ten suchnesses are associated and coexist with the ten meanings of 'original' without abandoning one another; therefore, they merely express the same designation. What are the ten 'thusnesses (ru)'? First is 'thusness' in the sense of the word 'mirror', up to the tenth, 'thusness' in the sense of the word 'awakening'. These ten thusnesses are associated and coexist with the ten meanings of 'awakening' without abandoning one another; therefore, they merely express the same designation. Why is that? The ten principles of suchness are the expedients possessing merit in the originally existent dharmakāya. The ten principles of thusness are the expedients possessing awakening in sarva-prajñā-wisdom. By this meaning, with reiterated words, it is demonstrated in this manner. Among the two kinds of tathatā spoken of here, which tathatā is this? It refers to pure tathatā, not defiled-and-pure tathatā. What is the character of the distinction in literal meaning of defiled-and-pure tathatā? The verse says:

3.16

Because the principle of pure tathatā
does not maintain its own nature,
it can receive defiled perfuming,
and is named 'defiled-and-pure tathatā'.

3.17

The treatise says: Pure tathatā from beginningless time is equally and identically pure by self-nature, neither arising nor ceasing, having neither going nor coming, nor an abiding place. Yet the principle and nature of tathatā does not maintain its own nature and therefore moves and transforms according to conditions; hence it is named defiled-and-pure tathatā. Such tathatā is directly and internally realized by the two kinds of defiled-and-pure wisdom, being associated and coexisting without abandoning one another. Such meanings should be known by analogy with what was previously explained. By what meaning is it forcibly named 'space'? What is the character of the distinction in its literal meaning? The verse says:

3.18

Space has ten meanings;
though their essence is identical, their meanings and matters
are respectively distinct;
that is, the meaning of unobstructedness and so forth.

3.19

The treatise says: The principle of the nature of space has ten meanings. What are the ten? First is the meaning of unobstructedness, because among all material dharmas it is unobstructed. Second is the meaning of omnipresence, because there is nowhere it does not reach. Third is the meaning of equality, because it is without selection. Fourth is the meaning of vastness, because it is without boundary. Fifth is the meaning of signlessness, because it is devoid of material signs. Sixth is the meaning of purity, because it is free from the defilements of dust. Seventh is the meaning of immobility, because it is without formation or disintegration. Eighth is the meaning of having emptiness, because it destroys the measurement of existence. Ninth is the meaning of the emptiness of emptiness, because it departs from attachment to emptiness. Tenth is the meaning of unattainability, because it cannot be grasped. These are called the ten. Such ten matters are distinguished by their meaning and function; with regard to their essence, there is simply no distinction. This principle of space is directly and internally realized by the two kinds of pure wisdom, being associated and coexisting without abandoning one another. Between the two kinds of space, which space is this? It refers to pure space, not defiled-and-pure space. What is the character of the distinction in literal meaning of defiled-and-pure space? The verse says:

3.20

Because the principle of pure space
does not maintain its own nature,
it can receive defiled perfuming,
and is named 'defiled-and-pure space'.

3.21

The treatise states: Pure empty space is complete with the ten virtues, having neither the characteristic of defilement nor the characteristic of purity. Yet because the nature of empty space does not abide by its own nature, it can receive the perfuming of defilement and wander following conditions; for this reason, it is named "defiled and pure empty space." The various approaches, such as the establishing of what perfumes and what is perfumed, superimposition, and denial, will be fully illuminated when reaching the section of extensive explanation. Having already explained the approach of terms and entities, we next explain the approach of following commentaries. That which is termed "the meaning of awakening" is the summary clause; from here downward, all are specific clauses. The summary clause generally expresses all awakenings; the specific clauses state their individual distinctions. Within the specific clauses, pure original awakening and pure initial awakening are explained first, and defiled-and-pure original awakening and defiled-and-pure initial awakening are explained next. In their proper order, the characteristics explained can be observed. That which is called "the essence of the mind being free from the characteristics of thoughts" is pure original awakening. "Mind" refers to the intrinsically pure mind; "essence" refers to the intrinsically existent essence of the dharmakāya; such an essence of the mind is named "original awakening." "Being free from the characteristics of thoughts" shows the meaning of purity. That is to say, it is far removed from the thoughts of great fundamental ignorance; hence it is called "free from thoughts." It is far removed from the characteristics of the four kinds of impermanence; hence it is called "free from characteristics." It surpasses the retinue of afflictions numerous as the sands of the Ganges. Taking these five conditioned phenomena as the root, it therefore points out that the root is non-existent, demonstrating that the retinues are all empty. "One who is free from the characteristics of thoughts" designates the person of pure original awakening. As for the phrasing "one who", it refers to a person. That it "equals the realm of empty space, pervading everywhere" is because such an awakened one skillfully realizes the principle of empty space complete with the ten kinds of virtuous meanings. That "the dharmadhātu is of a single characteristic" is because such an awakened one is harmoniously united with the dharmadhātu of tathatā that is realized, being of one taste, one characteristic, and without distinction. That it "is the equal dharmakāya of the Tathāgatas" is because it skillfully realizes the two kinds of supremely wondrous principles. The pure awakened one is the intrinsic nature and own essence of the dharmakāya Tathāgata. That "it is named original awakening based on this dharmakāya" is because taking refuge in the intrinsic virtues of the intrinsically existent dharmakāya establishes the designation of pure original awakening. Having already explained pure original awakening, pure initial awakening is explained next. "Why is this so?" is an interrogative phrasing; that is, wishing to establish pure initial awakening, this question is posed. What is the nature of the question? Certain sentient beings pose this objection: "The intrinsically existent dharmakāya has from the beginning been complete with immeasurable virtues of its nature, constantly and eternally bright and pure, constantly and eternally autonomous. If it is named original awakening based on this meaning, at what time and through what causes and conditions is such an original awakening complete with all immeasurable virtues and named original awakening? If one says: 'This original awakening possesses great power of wisdom, being able to skillfully sever all faults and be complete and full with all virtues,' then this original awakening would have delusion before and awakening afterward, not being the brightness of original awakening. These virtues would then be hidden before severance and manifest after severance, not being the intrinsic brightness. How could the meaning of intrinsically existent be established through delusion, awakening, concealment, and manifestation? If one says that it is eternally severed without needing further severance, and eternally complete without needing further completion, and therefore there must be intrinsic severance and intrinsic virtue, then this meaning also cannot be established, as it would entail the fault of being devoid of virtue. That is, if all obstructions are severed from the beginning without waiting to be severed, and all virtues are complete from the beginning without waiting to be completed, that which awakens is initial awakening, not that original awakening. For this reason, it is said in the Prajñāpāramitā: 'If one awakens, it is initial awakening; if one does not awaken, it is fundamental ignorance. If one is free from these two, it is named original awakening.' For what reason is it stated thus? Because taking refuge in the intrinsic virtues of the intrinsically existent dharmakāya is spoken of as original awakening." The statement "Why is the meaning of original awakening spoken of in contrast to initial awakening?" directly resolves that doubt. That is, Master Aśvaghoṣa resolves it himself by saying: Pure original awakening from the beginning is unborn and unceasing, neither established as existent nor denied as non-existent, neither a fault nor a virtue; the path of language is cut off, and the place of mental activity is extinguished, yet there is verbal explanation. If being complete and full with immeasurable natural virtues surpassing the sands of the Ganges is named original awakening, one should know that from the beginningless past there has been pure initial awakening, which brings forth great power of wisdom and great power of samādhi, at all times and in all places constantly counteracting the ocean of immeasurable and boundless faults surpassing the sands of the Ganges, and fulfilling and perfecting the pure categories of immeasurable and boundless virtues surpassing the sands of the Ganges. In contrast to this pure initial awakening, that designation of pure original awakening is established. The statement "Because the one who has initial awakening is identical to original awakening" gives the reason, meaning that because spontaneous initial awakening is identical to that original awakening, one can demonstrate original awakening in contrast to initial awakening. What are the characteristics of the difference in perfuming between these two awakenings? A verse states:

3.22

Pure original and initial awakenings,
From the beginningless past,
Are far removed from all defilements,
Serenely clear like empty space.
Therefore within this approach,
There is no defiling dharma that perfumes,
Nor any pure dharma that is perfumed;
There is only one's own virtue.

3.23

The treatise states: These two awakenings have no distinction of what perfumes and what is perfumed; because there are only one's own real virtues, within this approach, what perfumes and what is perfumed should not be established. If so, what meaning of perfuming is there within this approach? It is said to have perfuming because defiled dharmas and pure dharmas are established without depending on one another; that is, it is the perfuming of complete transformation. What is this perfuming? It means being white because of whiteness. In the Sūtra on the Intrinsic Existence of the Three Bodies, it is said: "Intrinsically existent original awakening and intrinsically existent initial awakening have only the perfuming of virtues and lack the perfuming of faults and virtues, because there is only full transformation and no partial transformation." Having already explained pure initial awakening, we next explain the two awakenings that depart from their nature. The statement "The meaning of initial awakening is that based on original awakening there is non-awakening, and based on non-awakening it is said that there is initial awakening" comprehensively demonstrates the two kinds of original and initial [awakenings] that depart from their nature. That "based on original awakening there is non-awakening" is original awakening departing from its nature; that "based on non-awakening it is said that there is initial awakening" is initial awakening departing from its nature. What does this mean? Because original awakening prajñā does not abide by its own nature, it skillfully receives the perfuming of defilement and causes those defiled dharmas to dwell and cease; this is the meaning of original awakening departing from its nature. Because initial awakening prajñā does not abide by its own nature, relying on defiled dharmas it arises only now and is deceived by those defilements; this is the meaning of initial awakening departing from its nature. If initial awakening prajñā can sever obstructions and realize virtues, why is it said that the wisdom of initial awakening is deceived by defilements? Because it establishes faults upon dharmas that have no faults in order to sever obstructions, and establishes virtues upon dharmas that have no virtues in order to realize the principle. If so, at what time does initial awakening come to be free from delusion? Only at the time of the ultimate path of liberation does it attain ultimate freedom, because at that time it arrives at thoughtlessness. The two matters of fullness and partiality will be demonstrated below.

3.24

Having already explained the approach of briefly presenting the establishment of the two awakenings, we next explain the approach of extensively presenting the determination of the two awakenings.

3.25

The root text states: What does this mean? It is like an ordinary person who, perceiving that a preceding thought has given rise to evil, is able to stop succeeding thoughts and prevent them from arising. Although this is also named awakening, it is just non-awakening. It is like the contemplative wisdom of the two vehicles, the newly resolved bodhisattvas, and so forth, who awaken to the difference of thoughts, [knowing that] thoughts have no characteristic of difference. Because they abandon coarse conceptual discrimination and attachment to characteristics, this is named approximate awakening. It is like the dharmakāya bodhisattvas and so forth, who awaken to the dwelling of thoughts, [knowing that] thoughts have no characteristic of dwelling; because they are free from the characteristics of coarse discriminating thoughts, this is named partial awakening. It is like the bodhisattvas who have exhausted the grounds: fulfilling skillful means, in a single thought corresponding [with reality], they awaken to the mind's initial arising, [knowing that] the mind has no initial characteristic. Because they are far removed from subtle thoughts, they obtain the vision of the mind's nature, and the mind is constantly abiding; this is named ultimate awakening. For this reason, the sūtras state: "If there are sentient beings who can contemplate thoughtlessness, they are heading toward the Buddha-ground." Moreover, regarding the mind's arising, there is no knowable initial characteristic. When it is said that one knows the initial characteristic, this means thoughtlessness. For this reason, all sentient beings are not called awakened, because from the beginning thought succeeds thought in continuity without ever being free from thoughts; this is called beginningless fundamental ignorance. If one attains thoughtlessness, then one knows the mind's characteristics of arising, dwelling, difference, and cessation. Because of the equality of thoughtlessness, there is in truth no difference in initial awakening, because the four characteristics exist simultaneously, none having self-establishment, and are fundamentally equal as the identical one awakening.

3.26

The treatise states: This is the extensive explanation of the section on determining initial awakening. In this text there are two approaches. What are the two? First is the approach of establishing the four characteristics; second is the approach of establishing corresponding awakening. Within the approach of the four characteristics, there are four kinds. What are the four? First are the four characteristics of coarse faults; second are the four characteristics of subtle faults; third are the four characteristics of impermanent virtues; fourth are the four characteristics of eternally abiding virtues. The coarse four characteristics are of long duration. The subtle four characteristics are of short duration. The impermanent characteristics are virtues newly arisen that oppose faults. The eternally abiding characteristics are virtues eternally existent that oppose faults. Within the approach of corresponding awakening, there are two approaches. What are the two? First is the approach of full awakening; second is the approach of partial awakening. The approach of full awakening illuminates one awakening. The approach of partial awakening fully demonstrates awakening and non-awakening. What are called the four characteristics of long duration? Because they are only ultimately abandoned from the ranks of the ten faiths up to the time of the ultimate path of liberation. What are called the four characteristics of short duration? Because dharmas existent through causes and conditions do not exceed a single kṣaṇa. What are called the four newly arisen characteristics? Arising cessation to cease cessation, arising difference to differentiate difference, arising dwelling to dwell in virtue, and arising production to produce virtue; therefore they are called the four newly arisen characteristics. Because they reverse faults, they are called virtues; because they newly arise now, they are called impermanent. What are called the four eternally abiding characteristics? Because the virtues that newly arise now have existed fundamentally. What is called a single awakening? Because awakening and non-awakening are not two. What are called awakening and non-awakening? Because awakening either receives the perfuming of defilement or does not. In their proper order, the characteristics explained can be observed. Herein, the four characteristics have two sequences. What are the two? First is sequential order of before and after; second is simultaneous order. Sequential before and after is because there are distinctions of before and after in their absence of time. Simultaneous order is because before and after are at a single time in their presence of time. Their absence of time is based on the time of severance; their presence of time is based on the time of confusion. What are the characteristics of the simultaneous order? A verse states:

3.27

The characteristics of arising, dwelling, difference, and cessation—
Such four kinds of characteristics—
Being at one time are yet before and after,
Not attained through gradual progression.
Because of being at one time, they are simultaneous;
Because of being before and after, they are sequential;
Because of being simultaneous, they form a single characteristic;
Because of being distinct, they form four characteristics.

3.28

The treatise states: Regarding the four characteristics of simultaneous order: first is the characteristic of arising; second is the characteristic of dwelling; third is the characteristic of difference; fourth is the characteristic of cessation. Such four characteristics are either at one time or sequential. For what reason are they called "at one time"? Because they are attained identically. For what reason are they called "sequential"? Because coarse and subtle differ. That they are "not attained through gradual progression" is specifically to demonstrate the meaning of "at one time." For what reason are they called "simultaneous"? Because of being at one time. For what reason are they called "sequential"? Because of being before and after. Such four characteristics are one because of being simultaneous, and four because of being coarse and subtle. Herein, what time is "at one time"? It is when fundamental ignorance perfumes the true mind; at this time, the four characteristics arise together. Without knowing or perceiving, the real nature of all dharmas is universally established, and immeasurable afflictions surpassing the sands of the Ganges conceal the intrinsically pure mind, with no day of returning to the origin; therefore they are named the simultaneous four characteristics. Why are they named arising, up to cessation? What are the distinctions of the terms and meanings? A verse states:

3.29

When the stage of great fundamental ignorance
Perfumes original awakening,
It gives rise to the three kinds of subtle characteristics;
Therefore it is named the characteristic of arising.

3.30

The treatise says: When fundamental ignorance perfumed original awakening, three kinds of characteristics were produced, and therefore it is named the characteristic of arising. What are the three? The first is the characteristic of karma through solitary force; the second is the characteristic of following through solitary force; the third is the characteristic of movement through combined conjunction. As for the characteristic of karma through solitary force, it does not take the substance of ignorance, but takes the karma of ignorance. As for the characteristic of following through solitary force, it does not take the substance of original awakening, but takes the function of original awakening. As for the characteristic of movement through combined conjunction, it takes the characteristic of movement through combination. Comprehensively bringing together these three, it is therefore named the characteristic of arising. The designation 'characteristic of arising' is established because it is the initial arising. What is the literal meaning of the characteristic of abiding, and what are its characteristics? The verse says:

3.31

The characteristic of abiding is of four kinds: / the characteristic of evolving and the characteristic of manifesting, / the characteristic of cognition and continuation; / these are called the four kinds.

3.32

The treatise says: The characteristic of abiding has four [aspects]. What are the four? The first is the characteristic of evolving; the second is the characteristic of manifesting; the third is the characteristic of cognition; the fourth is the characteristic of continuation. These are called the four. By what meaning are such four characteristics spoken of as 'abiding'? Here the meaning of abiding differs according to what is appropriate. That is to say: If one explains its characteristic of abiding in terms of the characteristic of evolving, because it can maintain the perfuming of the mind and consciousness, it is named the characteristic of abiding. If one explains its characteristic of abiding in terms of the characteristic of manifesting, because it can maintain the perfuming of physical forms, it is named the characteristic of abiding. If one explains its characteristic of abiding in terms of the characteristic of cognition, because it can maintain the six kinds of gradual defilements associated with discriminating cognition, it is named the characteristic of abiding. If one explains its characteristic of abiding in terms of the characteristic of continuation, because it can maintain the continuous defilement of the discriminating consciousness of objects, it is named the characteristic of abiding. These are subtle parts, not coarse parts. What is the literal meaning of the characteristic of alteration, and what are its characteristics? The verse says:

3.33

The characteristic of alteration is of two kinds: / grasping and reckoning names; / such two kinds of characteristics / are strictly of the class of attachment to a person.

3.34

The treatise says: The characteristic of alteration has two [aspects]. What are the two? The first is the characteristic of grasping; the second is the characteristic of reckoning names. Such two characteristics are strictly of the class of attachment to a person. By what meaning are these two characteristics named the characteristic of alteration? If one explains its characteristic of alteration in terms of grasping, it can take as cognitive objects all immeasurable distinct characteristics, and according to those various characteristics, the coarse discriminating consciousness can grasp them, differing from itself and becoming diverse; therefore it is named the characteristic of alteration. If one explains its characteristic of alteration in terms of names, it establishes names according to characteristics and gives rise to attachment based on those names; therefore it is named the characteristic of alteration. What is the literal meaning of the characteristic of cessation, and what are its characteristics? The verse says:

3.35

The characteristic of cessation is of two kinds: / initiating karma and the fruitional retribution; / destroying the preceding altered mind / and causing the suffering of pain is called cessation.

3.36

The treatise says: The characteristic of cessation has two [aspects]. What are the two? The first is the characteristic of initiating karma; the second is the characteristic of suffering bound to karma. These two characteristics destroy the preceding stage of alteration and cause the wheel of suffering to be experienced; therefore it is named the characteristic of cessation. Furthermore, when experiencing the wheel of suffering, it can eliminate all immeasurable wholesome factors; therefore it is named the characteristic of cessation. Furthermore, when initiating karma, the wholesome roots of the Buddha-nature are gradually diminished and destroyed; therefore it is named the characteristic of cessation. Having explained simultaneous existence, succession will next be explained. What are its characteristics? The verse says:

3.37

The characteristics of cessation, alteration, abiding, and arising— / such four kinds of characteristics, / following the inferiority or superiority of the power of wisdom, / have differences of decrease and increase.

3.38

The treatise says: As for the succession of before and after: the first is the characteristic of cessation; the second is the characteristic of alteration; the third is the characteristic of abiding; the fourth is the characteristic of arising. Such four characteristics have differences of decrease and increase following the measure of wisdom. What does this mean? Those in the stage of faith lack one and possess three; those in the stage of the three worthies lack two and possess two; within the ten grounds, in the ninth ground they lack three and possess one; in the tenth ground they lack a coarse part and possess a subtle part; and in the ground of the Tathāgata, the four characteristics are entirely absent, being ultimately pure. Therefore it is said that they have differences of decrease and increase.

3.39

Having explained the gate of establishment, next I explain the gate of successive interpretation. Relying on those four characteristics to clarify the distinctions of awakening, there are five stages. What are the five? First, the stage of the ten faiths; second, the stage of the three worthies; third, the stage of the nine grounds; fourth, the stage of cause-culmination; fifth, the stage of result-culmination. Within each of the first four stages there are four matters. What are the four? First, the practitioner proceeding toward [it]; second, the causal characteristics of cultivation; third, the resultant characteristics of cultivated causes; fourth, the characteristics of both perfuming and departing. Within the fifth stage there are only three matters. What are the three? First, the one capable of bringing to completion; second, the active characteristic of the antidote; third, the characteristic of ultimate culmination—the corresponding contemplation is explained in their proper order. In the first stage, the phrase 'like an ordinary person' refers to the practitioner proceeding toward [it], whose stage is in the ten faiths. Not yet having attained non-retrogression, they are called an ordinary person; having already emerged from the wrongly determined, they are called an awakened one. The phrase 'awakening to and knowing that the preceding thought has produced evil' reveals the causal characteristic of cultivation: before being able to enter the ten faiths, the two kinds of characteristics of cessation were great faults and perils of which they were ignorant and unaware, fully creating all manner of evil karmas, universally undergoing all immeasurable bitter fruits, constantly and permanently transmigrating through the five destinies and four modes of birth without any cessation. But now, by relying on the marvelous condition of good friends and the pure rules of the holy teachings, they are able to enter into the stage of the ten faiths, awakening to the fact that all evil karmas are extreme faults and knowing that all bitter fruits are truly devoid of bliss. Therefore, saying 'awakening to and knowing that the preceding thought has produced evil' reveals the meaning of awakening to the characteristic of cessation. The phrase 'and therefore being able to stop the subsequent thought and cause it not to arise' reveals the resultant characteristic of cultivated causes: in this stage, the path of antidotes is newly arisen, and because its strength is extremely weak, it is said 'and therefore'; once the aspiration is generated, the path of antidotes is produced and becomes increasingly sovereign. Furthermore, previously, being unaware, they constantly produced evil karma; now, because of awareness, having a sense of shame and conscience they do not commit evil karma, and the defilements of the characteristic of cessation are halted and do not arise. The phrase 'although also called awakening, it is just non-awakening' reveals the characteristic of both perfuming and departing: namely, awakening to and knowing that the dharma of the characteristic of cessation is truly a fault and peril, and because that class of the characteristic of cessation does not perform deeds of cessation, it is said to 'perfume-depart.' As for that class of the characteristic of cessation, its essential nature from beginningless time is pure and truly a virtue, yet they are ignorant and unaware of it, so it is said to 'perfume-together.' The words and phrases here flow far and should reach down to the tenth ground. Furthermore, it reveals that awakening and non-awakening mutually identify and penetrate, being of one flavor. In the second stage, the phrase 'like the contemplative wisdom of the two vehicles and bodhisattvas of initial aspiration' refers to the practitioner proceeding toward [it], whose stage is in the three worthies. In this stage, the non-leakage of person-emptiness is accomplished with sovereignty and without doubt or fear; therefore, the two vehicles are equated with bodhisattvas and explained together in general terms. Furthermore, it reveals that all the two vehicles cultivate the path of the bodhisattva, verifying and entering the ocean of the sovereign ground of great awakening. The phrase 'awakening to the differentiation of thought' reveals the causal characteristic of cultivation: the two kinds of characteristics of differentiation give power to each other and are able to grasp the characteristics of perceptual objects, producing clinging affection, seeking names, and discriminating the characteristics of speech. Therefore, their lack of revulsion and [clinging to] self and what belongs to self become ever more intense, grasping conditions and pondering increase further without rest all day long. But now, generating the prajñā of person-emptiness, they establish skillful means, dharma-emptiness appears before them, and they awaken to the fact that the original awakening pure mind is asleep in the slumber of avidyā, dreaming within the characteristic of differentiation and producing all hindrances; bit by bit, gradually, they become corresponding with the wisdom of transcendence, and from those dream thoughts they attain awakening. Therefore it is said: 'awakening to the differentiation of thought.' The phrase 'thought has no characteristic of differentiation' reveals the resultant characteristic of cultivated causes: in the correct mindfulness of initial awakening, the two kinds of characteristics of differentiation are non-existent. The phrase 'because of abandoning the coarse characteristics of discriminative grasping' reveals the condition for having no characteristic of differentiation: namely, mental consciousness has two kinds of discrimination that can discriminate all dharmas. What are the two? First, coarse discrimination; second, subtle discrimination. The coarse is the arising of greed, hatred, and the like, being able to clearly discriminate agreeable and disagreeable objects. The subtle is the discrimination of attachment to dharmas, flowing continuously. What is now transcended is that coarse discrimination, not the subtle discrimination. The subtle discrimination is transcended at the [ground of] Extreme Joy. The phrase 'therefore called approximate awakening' concludes the preceding and coarsely reveals the characteristic of both perfuming and departing. Here, the meaning of 'approximate' has two kinds. What are the two? First, approximation between different kinds; second, approximation within the same kind. Approximation between different kinds is the approximation of the two vehicles. Approximation within the same kind is the approximation of bodhisattvas. The person-emptiness of the two vehicles, compared with the emptiness of the three worthies, constitutes the meaning of approximation; the expedient dharma-emptiness of the three worthies bodhisattvas, compared with the pure heart ground, constitutes the meaning of approximation. Therefore, it is spoken of in general as approximate awakening. In the third stage, the phrase 'like dharmakāya bodhisattvas' refers to the practitioner proceeding toward [it], whose stage is in the nine grounds. The bodhisattvas of the nine grounds take the tathatā dharmadhātu as their own body and the real wisdom of prajñā as their own mind; having emerged from defilements and burdens, having severed all fetters and hindrances, they are pure, luminous, unobstructed, and sovereign, and are therefore named dharmakāya bodhisattvas. The phrase 'awakening to the subsistence of thought' reveals the causal characteristic of cultivation: the four kinds of characteristics of subsistence can at all times produce the discrimination of attachment to dharmas, and cause the innate original awakening to fall into sleep. The mind of original awakening dreams within the characteristic of subsistence, unable to awaken and understand, abiding in wild confusion. Now, the sun of initial awakening prajñā arises and illuminates the darkness of the confused characteristic of subsistence; the correct wisdom of initial awakening is non-discriminative in nature, while the confused characteristic of subsistence is discriminative in nature, and because existence and non-existence, awakening and confusion, are diametrically opposed, they cannot operate together. Such a principle appears clearly before them; therefore it is said: 'awakening to the subsistence of thought.' The phrase 'thought has no characteristic of subsistence' reveals the resultant characteristic of cultivated causes. The phrase 'because of departing from the coarse characteristics of discriminative thought' reveals the condition for having no characteristic of subsistence: the four kinds of characteristics of subsistence appear extremely coarse when compared to that characteristic of arising. Fearing that the boundaries of arising and subsistence might be confused with each other, it speaks in this way to stop reflection so that one should contemplate properly. These four kinds of confused characteristics of subsistence, in their proper order, are each abandoned one by one at the Ground of Extreme Joy, the Ground of Transcending the Three Realms of Existence, the Pure Ground of Quiescence, and the Ground of Good Intelligence. The phrase 'therefore called partial awakening' concludes the preceding and coarsely reveals the characteristic of both perfuming and departing, because the subtle thought of the characteristic of arising has not yet been transcended. In the fourth stage, the phrase 'like when the bodhisattva ground is exhausted' refers to the practitioner proceeding toward [it]. Within these words and phrases there are of themselves two persons. What are the two? First, the one whose cause is fulfilled; second, the one whose result is fulfilled. The one whose cause is fulfilled is because the ground of training is exhausted. The one whose result is fulfilled is because the fruit of non-training is fulfilled to the ultimate. The first person's antidote is the combined active characteristic; the latter person's antidote is the sole-power karmic characteristic and great avidyā. Because the sole-power secondary characteristic is not a dharma to be severed, it has no path of antidote. From here on below, it reveals the two kinds of fulfilled persons. The phrase 'fulfilling skillful means and corresponding in a single thought' reveals the one whose cause is fulfilled: in this stage there are two kinds of vajropamasamādhi. What are the two? First, the expedient vajra; second, the essential vajra. For the untainted practitioner, the two kinds of vajra-like samādhis serve as their self-essence; therefore, mentioning the path identifies that person. The phrase 'awakening to the initial arising of the mind, the mind has no initial characteristic' reveals the one whose result is fulfilled. The great round mirror wisdom appears distinctly before them, penetrating everywhere and exhausting everything; the dharmadhātu is of one essence with nothing equal to it, and the sole-power karmic characteristic and fundamental avidyā cannot exist of themselves. Equal to empty space, of one characteristic and non-characteristic, because there is no initial thought. The phrase 'because of far transcending subtle thoughts, one attains the vision of mind-nature, and the mind is ever-abiding; this is called ultimate awakening' reveals the characteristic of the fulfillment of initial awakening prajñā, thereby attaining the awakening of non-arising. Therefore the sūtra says: 'If there are sentient beings capable of contemplating no-thought, they are then directed toward the Buddha ground'—this is quoting a sūtra to praise its own explanation. For the sake of verifying what meaning is such a sūtra text cited? It is to verify the Buddha fruit. How does it verify it? In the Buddha fruit, it verifies the transcendence of two kinds of thought. What are the two? First, the thought of great avidyā; second, the thought of the subtle karmic characteristic. Because these two thoughts and the path of ultimate liberation mutually overturn each other at the same time and cannot operate together, it is said that the Buddha fruit is no-thought. If there is no deluded thought, what thought must there be? It is correct mindfulness. What is called correct mindfulness? It is because it corresponds with ten virtues. What are the ten? First, the virtue of departure, because of far transcending all places of adversity; second, the virtue of identical essence, because all defiled dharmas return to oneself; third, the virtue of being ever-abiding, because of far transcending the fault of having a beginning; fourth, the virtue of one flavor, because fulfilling initial awakening is ever the original awakening; fifth, the virtue of mutual transcendence, because of far transcending all defiled and pure dharmas; sixth, the virtue of revolving back, because of being born everywhere throughout the destinies; seventh, the virtue of non-abiding, because of having no residing place anywhere; eighth, the virtue of cultivation, because of cultivating the myriad practices for the sake of all sentient beings; ninth, the virtue of fulfillment, because of accomplishing the path of awakening for the sake of all sentient beings; tenth, the virtue of empty space, because all the various virtues spoken of previously are from the very beginning empty of self-nature and non-existent. These are called the ten. These ten virtues, in the first moment of ultimate liberation, operate together and arise together without before or after, revolving simultaneously—this is called correct mindfulness. The cited sūtra text does not go beyond this meaning; it should be carefully examined. Furthermore, the phrase 'moreover, when the mind arises, there is no initial characteristic to be known; saying that one knows the initial characteristic means no-thought' removes doubt and causes superior understanding to arise. Namely, there are sentient beings who produce such a doubt: when the path of ultimate liberation meets original awakening, is the subtle initial arising known to exist, or known not to exist? If it is known to exist, then the path of ultimate liberation would not be no-thought. Why is that? Because if it knows that the initial thought exists, then the initial thought exists. If it is known not to exist, then the path of ultimate liberation could not exist. Why is that? Since there is no initial thought, in reliance on what thought's non-existence would the existence of the path of liberation be established? Such is the doubt. Now I resolve it naturally: the characteristic to be known is from the very beginning empty and non-existent in its self-nature, and the wisdom capable of knowing is from the very beginning without a time of arising. Since there is neither a characteristic to be awakened to nor a wisdom capable of awakening, how could it be said that there is a subtle initial characteristic that can be known by wisdom? That there is the verbal expression of 'knowing the initial characteristic' reveals the principle of no-thought. Why is that? Although the principle of dharma-nature is without an initial arising characteristic to be known, and also without an initial awakening wisdom capable of knowing, it can penetrate the absence of any characteristic to be known and the absence of any wisdom capable of knowing; this awareness of non-existence is by no means empty nothingness. Therefore, for now, relying on this principle, it is spoken of as 'knowing the initial characteristic.' The phrase 'therefore all sentient beings are not called awakened, because from the beginning thought after thought continues without ever having transcended thought, and this is why it is called beginningless avidyā' establishes the aforementioned meaning of no-thought: namely, down to the vajra [stage], all sentient beings have not yet transcended the sole-power karmic characteristic and the thought of great avidyā. This reveals that all sentient beings have thought and are therefore called sentient beings, while all Buddhas have attained no-thought and are therefore called Buddhas. From here on below, it reveals that the realm of initial awakening is universal and fulfilled: namely, the great awakened one has reached the other shore and universally knows that all immeasurable sentient beings' one mind transmigrates, producing the four characteristics. As the root text says: 'If one attains no-thought, then one knows the mind's characteristics of arising, abiding, differentiating, and ceasing.' By what meaning does one know in this way? When one attains one's own no-thought, all sentient beings equally attain it, as the root text says: 'because no-thought is equal.' By what meaning is it that when only one practitioner attains no-thought, all sentient beings completely attain no-thought? Because each and every sentient being possesses original awakening. What is the meaning of this? When one practitioner's initial awakening is fulfilled and becomes identical with original awakening, it is universally identical with the mind of original awakening in all immeasurable sentient beings, not one's own original awakening alone. Why is that? Because innate original awakening pervades the realm of sentient beings, with nowhere it does not reach. [Objection:] If when a pure awakened one attains no-thought, all sentient beings all attain no-thought, then when a pure awakened one severs avidyā, can all sentient beings also sever it? If so, what fault is there? If when an initially awakened one severs avidyā, all sentient beings all attain severance, why was it said above that down to the vajra [stage], all sentient beings have not yet transcended the sole-power karmic characteristic and the thought of great avidyā and are not called awakened? If sentient beings have not yet transcended beginningless avidyā, yet attain no-thought together with the Buddhas, then the meaning of no-thought being equal is merely verbal expression without real meaning; how could it be said that all sentient beings have original awakening and also have initial awakening? In resolving this objection, there are two approaches. What are the two? First, resolving it according to our own school; second, resolving it in view of distinction. Resolving it according to our own school: the correct tenet of this treatise is to reveal that all sentient beings are of one identical continuum without distinction; therefore, it is admissible that when one cultivator ultimately severs beginningless avidyā, all sentient beings likewise sever it completely; when one cultivator fulfills initial awakening, all sentient beings likewise attain fulfillment. Therefore, the Sūtra on the Innate Three Bodies says: At that time, the World-Honoured One said to Mañjuśrī: 'Through two equalities I have accomplished complete awakening. What are the two? First, equality of severance; second, equality of attainment. As for equality of severance, when my path of ultimate liberation first arose, all the immeasurable beginningless avidyā of all sentient beings was decisively severed simultaneously and ultimately at once. As for equality of attainment, when I first accomplished the path and fulfilled initial awakening, all sentient beings were all fulfilled. These are called the two equalities.' Resolving it in view of distinction: looking from the fulfilled one toward the realm of sentient beings, there is not a single dharma that is not pure. Looking from sentient beings toward the Unsurpassed Honoured One, entering the receptacle of avidyā without any awareness, all is pure and without hindrance; thus the meaning of the equality of no-thought is established. Entering the receptacle of avidyā without any awareness does not incur the fault of contradicting the text spoken above. Taking this single corner, one should contemplate broadly. From here on below, it integrates all initial awakenings to be identical with original awakening: namely, the fifty-one portions of fulfilled initial awakening truly have no distinction of progressively superior stages, nor any ultimate culmination of fulfillment. Why is that? All initial awakenings abide at the same time as the four characteristics and none can establish itself independently; from the beginning they are of one flavor, equal, complete in self-nature, and accord identically without duality with the awakening of one characteristic. As the root text says: 'yet in truth there is no distinction of initial awakening, because the four characteristics exist simultaneously and none can establish itself independently, being originally equal and of one identical awakening.' The Mahādhāraṇī Sūtra says: 'The initial awakening prajñā that realizes the class of the characteristic of cessation exists simultaneously within the stage where the characteristic of cessation exists; at a time when there is no cessation, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of differentiation exists simultaneously within the stage where the characteristic of differentiation exists; at a time when there is no differentiation, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of subsistence exists simultaneously within the stage where the characteristic of subsistence exists; at a time when there is no subsistence, initial awakening is correspondingly absent. The initial awakening prajñā that realizes the class of the characteristic of arising exists simultaneously within the stage where the characteristic of arising exists; at a time when there is no arising, initial awakening is correspondingly absent. Why is that? All initial awakenings cannot arise of themselves; they must wait for defiled dharmas before they can arise. All defiled dharmas cannot cease of themselves; they must wait for the power of wisdom before they can be completely extinguished'—and so on at length, down to: 'from the beginning, the self-nature of all defiled dharmas is empty and non-existent. But the initially awakened one, in a place that is originally non-existent, conceives an understanding of existence; revolving simultaneously, it is not called correct.'

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釋摩訶衍論 — Classical Chinese