釋摩訶衍論 3.50

3.50

As the base text says: "The marks of ignorance are not separate from the nature of awakening, because they can neither be destroyed nor not be destroyed." From here downward, the metaphorical explanation is demonstrated. The great ocean symbolizes the ālayavijñāna. This consciousness has two meanings, being vast and complete like a great ocean. The water symbolizes the mind of original awakening: the inherently pure mind is distinct and clear, just like pure water. The wind symbolizes fundamental ignorance: fundamental non-awakening can set in motion the consciousness that deliberates and cognizes, just like that wind. The movement of waves symbolizes the consciousnesses of prapañca: these consciousnesses shift and transmigrate, coming and going impermanently, just like ocean waves. "The marks of water and the marks of wind do not abandon or part from each other" symbolizes that the true and the false support each other, moving together and turning in union. That is, because the mind of original awakening does not arise on its own, it must rely on the power of ignorance to be able to arise; because fundamental ignorance does not turn on its own, it must depend on the power of the true mind to be able to turn. Just as water does not make waves on its own, but must depend on the power of the wind to make waves, and wind does not manifest the mark of motion on its own, but must rely on that water to manifest the mark of stirring and moving. "Yet water is not of a moving nature" symbolizes that the mind of original awakening is free from conditioned marks. That is, from the beginningless past, the true mind of original awakening has been far removed from moving thoughts, liberated from bonds; its essence is pure and its marks and functions are unimpeded; yet because it does not maintain its self-nature, it creates various marks following the conditions of ignorance. Just as water is not of a moving nature yet does not maintain its self-nature, creating various waves following the conditions of the wind. "If the wind ceases, the marks of movement cease" symbolizes that when fundamental ignorance ceases, the consciousnesses of prapañca all cease without remainder. In severing obstructions, original awakening first counters fundamental ignorance, and afterward counters the consciousnesses that deliberate and grasp at conditions. "Its wet nature is not destroyed" symbolizes that the wisdom of original awakening is free from the dharma of annihilation. That is, though ignorance ceases and the consciousnesses are all exhausted, the true mind of original awakening is never destroyed. Just as when that wind ceases, all waves subside, yet the clear, pure water is never destroyed. From here downward, the application of the metaphor is demonstrated; they should be matched in their proper order. From what do the ocean, wind, and water arise? They arise from the dragon king. From where does each arise? The water emerges from his crown, and the wind emerges from the tip of his tail. Why is the ocean water stirred by the wind, creating various waves without interruption? Because of two matters. What are the two? First, they have gross elements of the same kind; second, by intrinsic nature. What does this mean? Within that water element there is also the wind element, and within that wind element there is also the water element. Because they mutually contain each other, they harmoniously unite to create various waves, continuously and constantly without interruption. If there were no wind element within the water element, the wind would not be able to make the water move. If there were no water element within the wind element, the water would not be able to turn along with the wind. Why is this? Because the four great elements arise together and turn together, inseparable from one another. Yet the reason one element appears clearly known while the other elements are not comprehended is that their marks of increase and marks of decrease are not the same. Furthermore, from beginningless time, by intrinsic nature, ignorance and original awakening are also like this. The great dragon king symbolizes the dharma of the one mind. The wind symbolizes the avidyāvāsabhūmi. Its emerging from the tip of the tail demonstrates the inferior form of this dharma. The water symbolizes the true mind of original awakening. Its emerging from the crown demonstrates the supreme and wonderful form of this dharma. "Within that water element there is also the wind element" symbolizes that within the inherently pure mind of original awakening there is fundamental ignorance. "Within that wind element there is also the water element" symbolizes that within the receptacle of fundamental ignorance there is the buddha-nature of original awakening. The main intent of this treatise is to treat difference first and identity later; this should be observed as the commentary proceeds. In the Sūtra on the Inexhaustible Receptacle of the Buddhas, it is said: "Within the great ocean of defilements there is the complete Tathāgata, expounding the principle that real marks are eternally abiding. Within the true nature of original awakening there are ignorant sentient beings, raising waves of immeasurable and boundless defilements." Such a great matter is the realm of buddhas and bodhisattvas, not something that ordinary beings or the two vehicles can know. The gateway of the purity of original innate wisdom has been explained; next, the gateway of unobstructed, spontaneous functional activity will be explained. In this gateway, innate original wisdom is taken as the basis, initiating responsive and transformative functions: for all practitioners, displaying various supreme and wonderful forms as the realm of the eye faculty; manifesting various supreme and wonderful sounds as the realm of the ear faculty; generating various supreme and wonderful fragrances as the realm of the nose faculty; manifesting various supreme and wonderful tastes of the Dharma as the realm of the tongue faculty; generating various supreme and wonderful contacts of samādhi as the realm of the body faculty; and manifesting various profound treasuries of the Dharma as the realm of the mind faculty. In proper order, these are: the Tathāgata of Sun and Moon Light and Jewel-like Virtue; the Tathāgata of Pure Sound of Brahma's Roar; the Tathāgata of Complete Accumulation of Streaming Fragrance; the Tathāgata of Equal and Pure Single Flavor; the Tathāgata of Distinct Manifestation of Awakening Contact; and the Tathāgata of Pervading and Complete Understanding of Wisdom. Fully endowed and accomplished according to the time, place, and the capacity of faculties, their teaching and benefiting are unobstructed and spontaneous; without moving a single thought, they pervade the three times, and without dividing a single body, they fill the ten directions, being able to perform buddha-deeds. As the base text says: "Inconceivable marks of action, because relying on the purity of wisdom, can create all supreme and wonderful realms—namely, the marks of immeasurable virtues are constantly uninterrupted, naturally corresponding to the faculties of sentient beings and appearing in various ways, so that they obtain benefit."