釋摩訶衍論 3.39

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.'