釋摩訶衍論 4

English (machine translation) 4

Language: English

4.2

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

4.3

The section on the detailed explanation of innately pure original awakening has been spoken; next, the section on the stage of fundamental avidyā is spoken.

The basic [text] states: "What is meant by 'non-awakening' is that because one does not truly know the oneness of the dharma of tathatā, the non-awakened mind arises and thoughts exist. Thoughts have no self-characteristic and are not separate from original awakening. Just as a lost person becomes confused based on the directions, but if separated from the directions, there is no confusion; sentient beings are also like this: they are confused based on awakening, and if separated from the nature of awakening, there is no non-awakening. Because the deluded mind of non-awakening exists, one can understand names and meanings, and true awakening is spoken for its sake. If separated from the mind of non-awakening, there is no self-characteristic of true awakening that can be spoken."

4.5

The treatise says: Within this text there are naturally two sections. What are the two? The first is the section on matching and corresponding to different teachings; the second is the section on explaining separately and expounding in sequence. What is the first section? The verse says:

4.6

In the lifetime holy teachings of Muni, the Great Awakened Honoured One,
There are altogether six kinds of teachings:
Namely bright, dark, both, neither,
Empty, and fully endowed.
These six kinds of avidyā
Are established with different names according to their meanings;
Determined in substance, they have no difference.

4.7

The treatise says: Gathering all the various different teachings throughout the lifetime of the Muni Honoured One, there are altogether six kinds. What are the six? The first is bright avidyā; the second is dark avidyā; the third is both-are avidyā; the fourth is neither-is avidyā; the fifth is empty avidyā; the sixth is fully endowed avidyā. These are the six. These six kinds establish names according to meaning; based on their substance, there is no difference. As for bright avidyā, what are its characteristics in terms of the differences in literal meaning? The verse says:

4.8

Definitively without remainder is 'non-';
Pervasively penetrating and clearly manifest is 'bright';
By reason of this cause and condition,
The words are general, but the intended meaning is distinct and bright.

4.9

The treatise says: Definitively without remainder, it is therefore called 'non-.' Pervasively penetrating and clearly manifest, it is therefore called 'bright.' This refers to the sun of complete prajñā pervading the dharmadhātu, such that not a single dharma is not bright. Therefore one should know that in such avidyā [non-bright], the words are general but the intended meaning is distinct. In the *Guangming shizhi jing* (Sūtra on the Real Wisdom of Light), it is spoken thus: At that time, Śāriputra addressed the Buddha, saying: "World-Honoured One! For what cause and condition do you proclaim in the great assembly: 'In all the sūtras I now speak, each and every word, each and every phrase, completely subsumes all immeasurable meanings, but for the sake of dull-rooted sentient beings, I discuss them with various verbal explanations'? If it is as the World-Honoured One says, there must be a fault. Why is this? The words 'non-bright' [avidyā] only express the dark category, and cannot express the light of prajñā wisdom. And so forth up to: the word 'impermanence' only expresses the characteristic of arising and ceasing, and cannot explain the unconditioned, constantly abiding, real principle. How can the World-Honoured One speak thus?" Thereupon the World-Honoured One told Śāriputra: "What I now speak is truly without fault. Why is this? As for the word 'non-bright', one cannot say it only expresses the dark category. Because the power of your wisdom is narrow and inferior, of small seeing and small hearing, you produce such a doubt. Yet this word 'non-bright' completely subsumes all the light of prajñā wisdom, thoroughly complete without omission. That is to say: by the meaning of definitive, by the meaning of pervasive, by the meaning of complete, by the meaning of equality, and by the meaning of without remainder, it is spoken of as 'non-'. By the meaning of penetrating, by the meaning of clearly manifest, by the meaning of contemplating, by the meaning of present, and by the meaning of unobstructed, it is spoken of as 'bright'." And so forth, up to the detailed explanation. As for dark avidyā, what are its characteristics in terms of the differences in literal meaning? The verse says:

4.10

All the light of prajñā
Is concealed and prevented from arising;
Just like ornaments in darkness,
There are no excellent qualities [apparent].

4.11

The treatise says: Fundamental avidyā can conceal all the light of dhāraṇī-wisdom, obstructing it so that it does not arise. For example, ornaments in the dark, though having supreme and wonderful characteristics, are obstructed by darkness, so those excellent qualities cannot appear. Therefore it is named dark avidyā. In the *Yuanman jing* (Complete Sūtra), it is spoken thus: "All sentient beings are fully endowed with the three wisdoms, yet because of perversion, they neither know nor are awakened to it." As for both-are avidyā, what are its characteristics in terms of the differences in literal meaning? The verse says:

4.12

There is only one single avidyā,
Which is both bright and dark;
Just as for one dark color,
Two people see it differently.

4.13

The treatise says: One kind of avidyā is either bright or dark, just as one color is seen differently by two people. What does this mean? For example, a *kālakūṣaṇa* and a human being, being together in one place in the middle of a pitch-dark night, see this dark color: the *kālakūṣaṇa* sees only a color of pure, bright light, whereas the human being sees only a completely black color. Both-are avidyā is also like this: being a single avidyā, it is either the light of wisdom or the darkness of black dharmas, because it possesses both functions. In the *Profound Ghanavyūha Sūtra*, it is spoken thus: "Fundamental avidyā can act as an illusory substance among illusory persons, and can act as a virtuous substance among virtuous persons; it cannot be grasped as one nor as not-one." As for neither-is avidyā, what are its characteristics in terms of the differences in literal meaning? The verse says:

4.14

From beginningless time,
It has had no basis in verbal expression;
Far removed from the revolving of discrimination,
Because it is free and far removed.

4.15

The treatise says: What is called 'neither' is termed 'neither avidyā' because it has no basis in speech and is free from the operation of the mind. As is stated in the Aṣṭajaya-devaputra-sūtra: At that time the devaputra Prabhāsvaravaśavarti-kusumaratnacārucakra, receiving the supernatural power of the Buddha, addressed the Buddha, saying: 'World-Honoured One! Does avidyā exist?' He answered: 'No.' He asked: 'Is it non-existent?' He answered: 'No.' He asked: 'Is it both existent and non-existent?' He answered: 'No.' He asked: 'Is it neither existent nor non-existent?' He answered: 'No.' He asked: 'Is it none of these?' He answered: 'It is not none of these.' He asked: 'For what reason is it so?' He answered: 'Because there is no thing to be made distinct; therefore it is spoken of as beginningless avidyā.' As for empty avidyā, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.16

Lacking essence and function, it is empty,
Just as a hare's horn does not exist.
Understanding this principle clearly,
It is therefore spoken of as distinct [vidyā].

4.17

The treatise says: As for empty avidyā, both essence and function are empty, and hence it is called non-existent. Because this principle is clearly evident before one, it is called distinct [vidyā]. For example, a hare's horn fundamentally lacks an essence, which all people presently know. As is stated in the Anādi-sūtra: Fundamental avidyā is an unreal thing, because it is of the nature of imaginary conceptualisation (parikalpita-svabhāva). As for complete avidyā, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.18

Universally giving rise to and increasing
All defiled and pure dharmas,
By reason of this cause and condition,
The name 'complete' is established.

4.19

The treatise says: What is called 'complete' is given the name 'complete' because fundamental avidyā can produce all defiled and pure dharmas and make them increase. As is stated in the Buddhadhātu-vimukti-sūtra: From the seed of avidyā emerges the tree of awareness; from the tree of awareness emerge the flowers of merit and wisdom; from the flowers of the two wheels matures the fruit of the dharmakāya's liberation, and so on at length. Such six kinds of fundamental avidyā, because they are explained clearly in the text of the treatise, their establishment and correlation are here merely summarized. Furthermore, for dark avidyā, what are its characteristics according to the distinction of names? How many different explanations are there in the sūtras? The verse says:

4.20

In total there are ten names,
Due to differing accounts in the sūtras:
The stage of seeing a single locus,
Or the stage of inexhaustible requital of kindness,
Or the stage of beginningless having an end,
Or the stage of incomparable arising,
Or the stage of innate, the stage of contemplation culmination,
The stage of cognitive obstruction and the stage of non-awakening,
The stage of complete comprehension and the stage of the receptacle of seeds.
Such ten names,
In accordance with distinct meanings and functions,
Are merely the one dark avidyā.

4.21

The treatise says: Collecting from the various sūtras across the entire dispensation, there are ten kinds in all. What are the ten? First, the stage of seeing a single locus; second, the stage of inexhaustible requital of kindness; third, the stage of beginningless having an end; fourth, the stage of incomparable arising; fifth, the innate stage; sixth, the stage of contemplation culmination; seventh, the stage of cognitive obstruction; eighth, the stage of non-awakening; ninth, the stage of complete comprehension; tenth, the stage of the receptacle of seeds—these are called the ten. Such ten names are merely of one essence; they should be carefully examined according to their distinct meanings and functions. As for the stage of seeing a single locus, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.22

Perfect prajñā wisdom
Directly sees the single dharmadhātu;
The essence of avidyā is severed at once,
Hence it is called 'seeing a single locus.'

4.23

The treatise says: Prior to the vajra-mind, wisdom is not yet complete and merit is minimal; because one does not penetrate the true real locus within the one mind, one has not yet escaped fundamental avidyā. But when leading all practices to the fruitional stage, initial awakening and prajñā are distinctly evident, inherently possessed merits are complete and perfect, and one directly sees the established dwelling place of the mind of the dharmadhātu within the one [mind]; fundamental avidyā is severed at once without remainder, and therefore it is called the delusion of seeing a single locus. As is stated in the Prabhāvyūha-kumāra-sūtra: Furthermore, there is a delusion that cannot be severed by all śrāvakas, pratyekabuddhas, and bodhisattvas of the ten grounds, namely the avidyāvāsabhūmi of seeing a single locus. Such a stage can only be severed by an awakened one of purity who realizes the single dharmadhātu. As for the stage of inexhaustible requital of kindness, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.24

Immeasurable, all buddhas
Requite the kindness of avidyā,
Inexhaustibly to the end of the future;
Hence it is called 'inexhaustible kindness.'

4.25

The treatise says: All buddhas of the ten directions and the three times requite the kindness of avidyā to the end of the future without exhaustion. Why is that? Because all awakened ones take avidyā as the unconditioned cause for fully adorning the fruit of the dharmakāya. As is stated in the Mūla-viśuddha-sūtra: Mañjuśrī addressed the Buddha, saying: 'World-Honoured One! For immeasurable kalpas you did not spare body or life, severing all evil and cultivating all good, completing the practice of causes to adorn the ocean of nature, joyful and sovereign, with virtue and function unobstructed. For what reason do you make such a statement: "I have great kindness [received], which cannot be fully repaid to the end of the future"?' The Buddha said: 'Taking avidyā as the material, I accomplished the path of correct awakening; therefore I say there is an extremely heavy debt of kindness, which cannot be fully repaid throughout dust-mote kalpas.' By this meaning, avidyāvāsabhūmi is also called the stage of inexhaustible requital of kindness. As for the stage of beginningless having an end, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.26

Tracing back into the past, it has no limit;
Advancing into the future, it has an end.
By reason of this cause and condition,
It is called 'beginningless having an end.'

4.27

The treatise says: If one traces fundamental avidyā back into the past, it has no primal limit, and is thus called 'beginningless'; if one advances into the future, it will certainly have an interruption, and is thus called 'having an end.' As is stated in the Prajñāpāramitā: The pure wisdom of initial awakening has a beginning but no end; the avidyāvāsabhūmi has no beginning but has an end. As for the stage of incomparable arising, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.28

Superior defilements exceeding the Gaṅgā [sands]
Simultaneously arise without before or after;
Because they are completely produced,
It is called 'incomparable arising.'

4.29

The treatise says: Because fundamental avidyā has superior power, the superior defilements exceeding the sands of the Gaṅgā arise all together at once without before or after; therefore it is called incomparable arising. As is stated in the Svasaṃvedana-sūtra: Just as the heavenly Māra Pāpīyān is sovereign and superior to Maheśvara in physical form, strength, lifespan, retinue, and implements, so too is the greatly powerful stage of incomparable arising: coarse and subtle, before and after, are without before or after, arising and growing at one time. As for the innate stage, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.30

'Arising' refers to the three kinds of arising;
'Attainment' refers to establishment and completion.
Because avidyā establishes them,
It is called 'innate' (arising and attainment).

4.31

The treatise says: What is called 'arising' refers precisely to the characteristics of the three kinds of arising. What is called 'attainment' has two meanings. What are the two? First, the meaning of establishment; second, the meaning of completion. Because fundamental avidyā can skillfully establish those three kinds of characteristics, it is called the innate stage. As is stated in the Daśavidha-vikalpa-sūtra: The innate stage is spoken of based on the revolving of seeds from seeds, not based on its own essence. As for the stage of contemplation culmination, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.32

The essence of fundamental avidyā
Is not exhausted even before the vajra[-mind];
It must await the stage of fruition's culmination,
Hence it is called 'contemplation culmination.'

4.33

The treatise says: Fundamental avidyā still remains unexhausted prior to the vajra-mind; it must await the culminated stage to be severed forever without remainder, and therefore it is called the stage of contemplation culmination. As is stated in the Anuttarabodhi-sūtra: Fundamental avidyā awaits the ultimate path, and is thus called contemplation culmination; the various consciousnesses of prapañca are gradually eliminated according to the stages, and are thus called fractional contemplation. As for the stage of cognitive obstruction, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.34

Obstructing sarvākārajñatā,
Opposing worldly penetration,
The fault of their mutual opposition is extremely grave;
Hence it is called 'cognitive obstruction.'

4.35

The treatise says: Fundamental avidyā is extremely dark and obscure, while sarvākārajñatā is extremely bright and manifest; because the fault of mutual opposition between such light and darkness is extremely grave and deep, it is called the stage of cognitive obstruction. As is stated in the Gambhīrahetupratyaya-sūtra: The obstruction of defilements is established as an impediment because its mutual opposition with the fundamental cognitive wisdom is extreme; the obstruction to prajñā wisdom is established as an impediment because its mutual opposition with the subsequent cognitive wisdom is extremely grave, and so on at length. As for the stage of non-awakening, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.36

Possessing the bodhi of the three bodies from beginningless time,
And fulfilling the nirvāṇa of the four virtues,
One cannot awaken to non-awakening.

4.37

The treatise says: From beginningless time, all sentient beings are equipped with the three bodies and complete with the four virtues, inherently pure and free from bonds; yet, due to avidyā, they do not know and do not awaken, and therefore it is called the stage of non-awakening. As is stated in the Mūla-laṅkāvatāra-sūtra: Prajñā is without knowing; the various consciousnesses of prapañca are precisely knowing what is non-existent. Fundamental avidyā is precisely non-awakening. Why is this? Because it does not awaken to awakening, and so on at length. As for the stage of complete comprehension, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.38

It is not the sphere of the ten grounds,
Nor is it the sphere of ordinary beings and Hinayāna;
It is comprehended solely by the greatly awakened one,
Hence it is called 'complete comprehension.'

4.39

The treatise says: Fundamental avidyā cannot be fully known even by bodhisattvas of the ten grounds, how much less could ordinary beings and Hinayānists know it well? Only the greatly awakened one completely comprehends it without remainder, and therefore it is called the stage of complete comprehension. As is stated in the Ratnakūṭa-sūtra: It is exclusively the Buddha's sphere, not knowable by others—[such is] the avidyā of complete comprehension. As for the stage of the receptacle of seeds, what are its characteristics according to the distinct meanings of the characters? The verse says:

4.40

The great ocean of avidyā's storehouse
Maintains and upholds the superior defilements,
Just as a seed holds a sprout;
Hence it is called 'the receptacle of seeds.'

4.41

The treatise says: Beginningless avidyā maintains and upholds the defilements, causing them to abide, just as seeds hold latent and manifest sprouts; therefore it is called the stage of the receptacle of seeds. As is stated in the Benye jing: The storehouse of seeds of seeds is like the heavenly net. For what reason are all called 'stages' (vāsabhūmi)? What are their characteristics according to the distinct meanings of the characters? The verse says:

4.42

Because the power of avidyā is great,
It supports and upholds all defiled dharmas,
As the earth bears the four burdens;
Hence it is called 'abiding stage' (vāsabhūmi).

4.43

The treatise says: Fundamental avidyā has the greatest power; it can skillfully support and uphold all defiled dharmas, just as the great earth, having superior power, bears the four heavy burdens; hence it is called 'abiding stage.' What are the four? First, the great ocean; second, the mountains; third, grasses and trees; fourth, sentient beings—these are called the four. As is stated in the Śrīmālā-sūtra: World-Honoured One! Such is the power of avidyāvāsabhūmi; among the four stages in the category of attachment to existence, the power of avidyāvāsabhūmi is the greatest, and so on at length.

4.44

Having explained the gate of conformity with divergent explanations, next I shall explain the gate of separate expositions following the sequence. As for the statement 'the meaning of non-awakening,' this generally designates all non-awakening, both root and branch. From here on, an explanation will be provided by way of a brief indication. Here, fundamental non-awakening is explained first, and subsequently the non-awakening of separate retinues is explained. The root is extensive while the branches are brief; one should examine this carefully. Regarding the statement, 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises,' this reveals the causes and conditions for the arising of fundamental non-awakening. By what causes and conditions does fundamental non-awakening come to arise and exist? It comes to arise and exist due to 'not according.' In regard to what dharmas does it not accord? It is said to be due to not according with three dharmas. What meaning does 'not according' have? It means the sense of contravening. What are the three dharmas? First is the one dharma of true knowing; second is the one dharma of tathatā; third is the one dharma of the one mind—these are called the three. The one dharma of true knowing refers to all-awakening, namely the wisdom that can penetrate. The one dharma of tathatā refers to the principle of equality, namely the object that is penetrated. The one dharma of the one mind refers to the one dharmadhātu, namely the substance upon which they rely. Because one contravenes all three dharmas, avidyā is able to arise. Therefore it is said: 'Because one does not truly know the oneness of the dharma of tathatā, the mind of non-awakening arises.' These three kinds of dharmas all abide in oneness and never depart from it; therefore, they are collectively called 'one.' From here on, the retinues are briefly indicated. Regarding 'and there are its thoughts,' this reveals the separate avidyā; that is to say, because the root is already established, all its retinues are able to exist. From here on, there are two gates. What are the two? First is the gate of the efficacy and inefficacy of returning to virtue to become an illusion; second is the gate of the efficacy and inefficacy of clinging to delusion to reveal the real. Regarding the gate of returning to virtue to become an illusion: if one investigates their origin, all forms of avidyā have no self-substance or characteristic of their own, but are established by relying upon original awakening. For example, a traveler who loses his way is lost because he relies upon the road; if he were apart from the road, there would be no occurrence of being lost. Just as the root text says: 'Thoughts have no self-characteristic and are not apart from original awakening; it is just like a lost person who is lost because he relies on directions, and if he is apart from directions, there is no being lost. Sentient beings are also like this: they are lost because they rely upon awakening; if they are apart from the nature of awakening, there is no non-awakening.' Regarding the gate of clinging to delusion to reveal the real: the dharmakāya and prajñā cannot manifest on their own; they must await non-awakening, and only then can their names and meanings be praised and fully manifested. For example, a valiant hero subdues the multitudes of an army, and only then attains a high and superior rank. Just as the root text says: 'Because there is the deluded mind of non-awakening, one can know names and meanings and expound true awakening for its sake. If one is apart from the mind of non-awakening, there would be no self-characteristic of true awakening to expound.'

4.45

Having explained the gate of the fundamental avidyāvāsabhūmi, next I shall explain the gate of the retinue avidyāvāsabhūmi. Within this resolution there are two tiers. What are the two? First is the gate of revealing subtle retinues; second is the gate of revealing coarse retinues. What is the first gate?

4.46

The root text says: 'Furthermore, by relying on non-awakening, three kinds of characteristics are produced, which are associated with and not apart from that non-awakening. What are the three? First is the characteristic of the karma of avidyā: because of relying on non-awakening, the mind moves, which is termed karma. When there is awakening, there is no movement; when there is movement, there is suffering, for the fruit is not apart from the cause. Second is the characteristic of the perceiver: because of relying on movement, there is perception; without movement, there is no perception. Third is the characteristic of the objective realm: because of relying on the perceiver, the objective realm falsely manifests; apart from perception, there is no objective realm.'

4.47

The treatise says: In this passage, there are two tiers. What are the two? First is the gate of general indication and brief exposition; second is the gate of the joint establishment of indication and explanation. Regarding the statement in the first gate, 'by relying on non-awakening, three kinds of characteristics are produced, which are associated with and not apart from that non-awakening': this reveals that the branch characteristics are established by depending upon the energy and power of the root substance, and further, that root substance abides in order to receive the branching sustenance of the branch characteristics. For example, father and son are established by being causes for each other; therefore, it is said that they are 'associated with and not apart.' If it is spoken of in this way, should all the bodhisattvas above the eighth ground have severed avidyā and be identical with wondrous awakening? This is not so. Although they have severed the coarse characteristics, the three subtle characteristics are not yet severed. From here on, the second gate is explained. Among these three characteristics, in the first, the characteristic of karma, there is no difference between perceiver and perceived; the mental king and mental factors cannot be analyzed; it is named karma solely by virtue of the meaning of subtle movement and hidden flow. Such movement and flow are only due to non-awakening; if there is awakening, there is no movement; if there is movement, there is suffering. Why is that? Because the initial fruit of the characteristic of karma is not apart from the initial cause of avidyā. As the root text says: 'First is the characteristic of the karma of avidyā: because of relying on non-awakening, the mind moves, which is termed karma. When there is awakening, there is no movement; when there is movement, there is suffering, for the fruit is not apart from the cause.' Second, the characteristic of transformation: because it takes the thoughts of the characteristic of karma as its support, it transforms into an apprehending consciousness that flows into a cognizing characteristic. If there were no stage of the moving thoughts of the characteristic of karma, there would be no perceiving aspect of the characteristic of transformation that discriminates; relying on this movement, that transformation is produced, hence named the characteristic of transformation. As the root text says: 'Second is the characteristic of the perceiver: because of relying on movement, there is perception; without movement, there is no perception.' Third, the characteristic of manifestation: because it takes the discriminating transformation as its support, the objective realms of prapañca fully manifest before it, and the apprehended objective aspect is completely arranged. If one were apart from the stage of discriminating manifesting consciousness, there would be no dust-like characteristics of the apprehended objective realm; relying on this perceiving aspect, that objective aspect manifests. For example, it is just like various forms and images manifesting by relying on a clear mirror, hence named the characteristic of manifestation. As the root text says: 'Third is the characteristic of the objective realm: because of relying on the perceiver, the objective realm falsely manifests; apart from perception, there is no objective realm.' These three characteristics, although different in name, are equally the fundamental consciousness, for this was already explained extensively in the previous resolution. Among these three characteristics, the first is such that the perceiver and the perceived are of the same substance without distinction; the middle is only the perceiver without the perceived; the latter is completely endowed with both perceiver and perceived. What further distinction is there with fundamental avidyā? What doubt could there be in this? It is because the self-substance of avidyā is not clear. Namely, if one says that the mind-substance has no movement and is named avidyā with respect to this moment, this is not correct. Why is that? Because the section on the three characteristics says: 'Because of relying on non-awakening, the mind moves, which is termed karma.' If one says that movement is the stage of the karmic consciousness and not avidyā, this is also not correct. Why is that? Because the section on comparative evaluation says: 'Because one does not penetrate the one dharmadhātu, the mind is non-associated, and suddenly a thought arises, which is named avidyā.' Both passages on movement and arising are spoken with respect to the karmic consciousness, not that avidyā. Why is that? What can move and can cause to arise is fundamental avidyā; that which moves in accordance and arises in accordance is precisely the karmic consciousness. Because of this meaning, there is no fault of contradiction. If so, how can the self-substance of fundamental avidyā move the mind-substance and give rise to various thoughts? This place is difficult to comprehend: it is not the realm of the ten grounds; it is beyond the measure of the three [stages of] worthies; only a Buddha exhausts and comprehends it; it cannot be spoken of falsely. Yet, relying on the sūtras, it is nominally forced into designation and merely called 'non-awakening.' That it has causes and conditions will naturally be clearly expounded in the subsequent resolution. The subtle thoughts of the characteristic of karma do not yet divide perceiver and perceived, and its characteristics and objective realms cannot be distinguished; by what causes and conditions is the name 'movement' established to explain the characteristic of karma? This matter also cannot be spoken of falsely. Relying only on the sūtras, it is said: in the fundamental consciousness of the characteristic of karma, there is no agent of cognition and no object of cognition; it cannot be analyzed and cannot be separated; solely by virtue of the meaning of subtle movement and hidden flow, it is named karma, and nothing more. If there are sentient beings who require various phrases to speak elaborately about this point, sighing throughout the day, it cannot be fully explained.

4.48

Having explained the gate of revealing subtle retinues, next I shall explain the gate of revealing coarse retinues.

4.49

The root text says: 'Because there is the condition of the objective realm, six kinds of characteristics are further produced. What are the six? First is the characteristic of knowledge: relying on the objective realm, the mind gives rise to discrimination between the agreeable and disagreeable. Second is the characteristic of continuity: relying on knowledge, it gives rise to feelings of suffering and pleasure, with thoughts arising in the mind associated continuously without interruption. Third is the characteristic of grasping: relying on continuity, it attends to and thinks upon the objective realm, maintaining suffering and pleasure, and the mind gives rise to attachment. Fourth is the characteristic of reckoning names: relying on deluded attachment, it discriminates the characteristics of provisional names and words. Fifth is the characteristic of giving rise to karma: relying on names, it seeks after names and grasps them, creating various kinds of karma. Sixth is the characteristic of suffering bound to karma: because it receives retribution relying on karma, it is without autonomy.'

4.50

The treatise says: These six characteristics all belong to the ground of mental consciousness and are not dharmas of the other consciousnesses. Why is that? Because it is thus spoken in the large root text sūtra. Which sūtra should this resolution section explain? It refers to the Laṅkāvatārasūtra. What is said in that sūtra? That is, in the tributary Laṅkāvatārasūtra it is spoken thus:

4.51

Just as waves on the great ocean
Arise because of fierce winds,
Great billows surge in the deep abyss
Without ever a moment of cessation,
The ocean of the storehouse consciousness is permanently abiding;
Stirred by the winds of the objective realm,
The waves of various consciousnesses
Leap up and are born transforming.
Blue, red, and various colors,
Conch pearls, milk, and candied sugar,
Bland flavors, various flowers and fruits,
The sun, the moon, and radiant light,
Are neither different nor non-different.
As the ocean water gives rise to waves,
The seven consciousnesses are also like this,
Born arising in conjunction with the mind.
Just as the ocean water transforms
And various waves turn,
The seven consciousnesses are also like this,
Born arising in conjunction with the mind.
Namely, at the place of that storehouse consciousness,
Various consciousnesses turn,
Namely, through that mental consciousness,
Reflecting upon the meanings of various characteristics.
The eight are non-destructible characteristics;
They are without characteristics, and also without absence of characteristics.

4.52

Because of making an explanation relying on this sūtra passage, the text on the six characteristics arises. Now, for the clarification of what meaning is this sūtra passage intended? It is intended to reveal that the ocean of the manifesting consciousness is by nature permanently abiding, and because it is fluttered and stirred by the wind of the objective realm of the six dusts, the seven transforming consciousnesses take the substance of the manifesting consciousness as their internal cause and the objective realm of the six dusts as their external condition, abundantly producing the six kinds of coarse characteristics. As the sūtra says:

4.53

4.54

What is named the wind of the objective realm? What is the form of that wind like? That is, various manifest colors such as blue and yellow can give rise to the eye consciousness. Jewels such as precious conches produce various supreme and wondrous sounds, which can give rise to the ear consciousness. Incenses such as sandalwood and milk perfume and spread various fragrant scents, which can give rise to the nose consciousness. Various pleasant tangibles such as mula [cotton] and candied sugar, and various fine, delightful implements, can give rise to the body consciousness. Flavors such as sweet and bland produce various flavors according to what is appropriate, which can give rise to the tongue consciousness. Various dharmadhātu dusts, such as flowers of the present and fruits of the future, in accordance with becoming the apprehended objective realms for that consciousness, can give rise to the mental consciousness. Now, in this text, the dusts are raised to grasp the consciousnesses; one should examine this carefully. That manas consciousness is precisely a subtle stage of the mental consciousness, having no separate substance. These six dusts can move the mind-substance and cause it to be scattered and disturbed, just like a fierce wind; therefore, they are named wind. As the sūtra says:

4.55

Blue, red, and various colors,
Conch pearls, milk, and candied sugar,
Bland flavors, various flowers and fruits.

4.56

Are these seven consciousnesses and the storehouse consciousness identical or different? They are neither identical nor different, because they are free from the two extremes. For example, just as the sun and its radiant light, or water and its waves, are neither identical nor different, the fact that the seven consciousnesses and the storehouse consciousness are neither identical nor different is also like this. As the sūtra says:

4.57

The sun, the moon, and radiant light,
Are neither different nor non-different.
As the ocean water gives rise to waves,
The seven consciousnesses are also like this,
Born arising in conjunction with the mind.

4.58

From what place do these seven consciousnesses come to enter the storehouse consciousness to make the number of seven, flowing and turning, rising and moving without a moment of cessation? These seven transforming consciousnesses do not come from the interior, do not come from the exterior, and do not come from between; only the substance of the storehouse consciousness transforms to become the seven consciousnesses, just as ocean water transforms to become waves. As the sūtra says:

4.59

Just as the ocean water transforms,
And various waves roll,
So too are the seven consciousnesses:
Arising in union with the mind,
That is, based upon that storehouse consciousness,
Various consciousnesses roll,
That is, through that mental consciousness,
Reflecting on the meanings of various marks.

4.60

Do these eight kinds of mental consciousness—namely, the manifesting consciousness and the seven revolving consciousnesses—possess only the mark of arising, ceasing, and impermanence? Or do they also possess the mark of the real mark and eternal abide? These eight consciousnesses from beginningless time have been unmoving throughout the three periods of time and untranslocated across the four marks; truly eternally abiding, pure in their self-nature, their indestructible marks are complete and perfect without any deficiency. And all such merits, being identical with the dharmadhātu, have no dual marks; having no dual marks, they are only a single mark; being only a single mark, they are also markless; because all are markless, marklessness is also markless. As the sūtra states:

4.61

The indestructible marks are eight;
Marklessness is also markless.

4.62

In total, how many consciousnesses does this Laṅkāvatāra Sūtra elucidate? There are two approaches. What are the two? First is the approach of brief explanation; second is the approach of broad explanation. Within these two approaches, three recensions speak differently. How do they speak differently? In one branch-stream recension of the Laṅkāvatāra Sūtra, it is said: 'Mahāmati! Briefly explained, there are three kinds of consciousness; broadly explained, there are eight kinds of marks. What are the three? Namely, the true consciousness, the manifesting consciousness, and the consciousness of distinguishing objects.' Furthermore, in another branch-stream recension of the Laṅkāvatāra Sūtra, it is said: 'Mahāmati! Broadly explained, there are eight kinds of consciousness; briefly explained, there are two kinds of consciousness. What are the two? First, the perceptual consciousness; second, the consciousness of distinguishing objects.' Furthermore, in another branch-stream recension of the Laṅkāvatāra Sūtra, it is said: 'Mahāmati! Briefly explained, there are four kinds of consciousness; broadly explained, there are seven kinds of consciousness. What are the four? Namely, the karma consciousness, the revolving consciousness, the manifesting consciousness, and the consciousness of distinguishing objects.' These three sūtras are truly genuine teachings; to which Laṅkāvatāra should one take refuge? The Hetu-pratyaya Laṅkāvatāra, Śāla Laṅkāvatāra, Paṃśu-dāna Laṅkāvatāra, and the like—these four kinds of scriptures are spurious and false teachings, so one cannot take refuge in them. Now one should rely upon that Great Root Laṅkāvatāra of one hundred and six thousand udāna verses, to establish, reconcile, and explain the different characteristics of the three scriptures, which should be carefully examined in their proper order. In the first sūtra, the first, the true consciousness, is directly the true mind of original awakening perfumed by fundamental ignorance. The second, the manifesting consciousness, is directly the ālaya consciousness with the mark of manifestation. The third, the consciousness of distinguishing objects, is directly the coarse aspect of the mental consciousness, because the subtle aspect of the mental consciousness is manas. Why does this sūtra [call] the subtle aspect of the mental consciousness the manodhātu consciousness? And among the three subtleties, why are the karma consciousness and revolving consciousness temporarily omitted and not shown? There are two approaches. What are the two? First is the approach of citing two to reveal three to complete the count; second is the approach of following what precedes to reach what follows to complete the count. What is the first approach? It means citing the coarse and strong to reveal the subtle and inferior. What does this mean? Among the three subtleties, the coarse is the manifesting consciousness; among the seven consciousnesses, the strong is the mental consciousness. By citing the coarse manifesting consciousness to reveal the subtle karma and revolving [consciousnesses], it speaks only of the manifesting consciousness; by citing the strong mental consciousness to indicate the inferior manas, it speaks only of the mental consciousness; therefore, the words are brief while the meaning is complete; this is called the approach of citing two to reveal three to complete the count. What is the second approach? It means blending what precedes and what follows to complete the names. What does this mean? The preceding text of the sūtra states that the consciousnesses have three kinds of marks, namely, the mark of revolving, the mark of karma, and the mark of truth. The first, the mark of revolving, is the revolving consciousness subsumed under the three subtleties. The second, the mark of karma, is the karma consciousness subsumed under the three subtleties. The third, the mark of truth, is the manas consciousness subsumed under the subtle aspect of the mental consciousness. Following this text of the sūtra and continuing to the text below, the names are fulfilled and the meaning and principle are complete; this is called the approach of following what precedes to reach what follows to complete the count. As for the eight consciousnesses in this sūtra, they are the ālaya, manas, mental consciousness, and the five consciousness-bodies; these are called the eight. Why do they constitute eight? Because within the single mental consciousness, seven kinds are divided. In the middle sūtra, the first, the perceptual consciousness, is directly the ālaya consciousness with the mark of manifestation; the second, the consciousness of distinguishing objects, is directly the mental consciousness, whose meaning is as previously explained, also expressing manas. What was called the 'mark of truth' in that first sūtra is the 'consciousness of the mark of cognition' in this middle sūtra; these are different names for the same meaning. At the stage of manas, the mental factor of wisdom begins to exist; distinguishing sense objects is called the consciousness of the mark of cognition. In the cognitive objects of such a cognitive consciousness, it operates by understanding them as real marks, hence it is called the mark of truth. The eight consciousnesses here can be known by comparison with the preceding. In the latter sūtra, the four kinds of consciousness are obvious in textual mark, so they are temporarily left unsaid. What is called the seven consciousnesses is because manas and the mental consciousness are combined into one, for although coarse and subtle differ, they are only a single consciousness. In the Dharmadhātu-dharmacakra Sūtra, it is said: 'When the sixth mental consciousness distinguishes the objects of the six sense fields, it must inwardly rely on manas as its supporting faculty before it can arise.' Therefore, the mental consciousness should be the supported, and that manas consciousness should be the support. The supported and the support cannot be of one kind; why then does it now say they are of one substance without distinction? Because the sūtras' intents differ, there is no fault of contradiction: in that sūtra, distinct seeds are established, whereas in this sūtra, identical seeds are established. By what text is it clearly and directly known that the consciousness of distinguishing objects can arise without relying on manas? Because the Laṅkāvatāra Sūtra explains it clearly. How does that sūtra speak? In a branch-stream Laṅkāvatāra, it is said: 'Mahāmati! The perceptual object-consciousness and the object-distinguishing consciousness—those two consciousnesses are without difference, reciprocally serving as causes for each other.' Furthermore, in another branch-stream Laṅkāvatāra, it is said: 'Mahāmati! The manifesting consciousness and the object-distinguishing consciousness—these two, in their destructible and indestructible marks, turn into causes for each other.' By this text, we clearly know that the mental consciousness has only the ālaya consciousness of the manifesting mark as its internal support, and its arising and revolving does not rely on manas. Furthermore, in the Great Root Laṅkāvatāra Sūtra, it is said: 'At that time, the Bodhisattva Vicitrālaṃkāra said to the Buddha: "By what cause and by what condition do the coarse mental consciousness and the subtle mental consciousness revolve in succession?" The Buddha said: "Such coarse and subtle mental consciousnesses revolve in succession by having the manifesting mirror-consciousness as their cause and by having the six sense objects as their condition."' By this meaning, the seventh, manas, taking the six sense objects as its cognitive domain to revolve, has its meaning already established. Why? In a gāthā of the sūtra it is said: 'Moved by the wind of sense objects, the seven consciousnesses roll like waves.' Furthermore, if there are sentient beings who [claim that] the manifesting consciousness of the sūtra is just manas, and that the mental consciousness therefore takes it as its cause—alas, such words cannot serve as a guide!

4.63

Having explained the root sūtra, next the treatise text is explained. Within this text itself there are two approaches. What are the two? First, the approach of general heading and brief indication; second, the approach of heading and explanation mutually accomplished. That 'because there are conditions of sense objects, six marks are further produced' is the first approach. What meaning does this text elucidate? It is to reveal that the six coarse marks of that single mental consciousness take the six sense objects in the manifesting mirror-consciousness as the arising condition and take the substance of the manifesting mirror-consciousness as the supporting cause, thereby being able to prolong succession and revolve in completeness. If so, why does it only say 'taking sense objects as condition' and not speak of 'taking that fundamental consciousness as cause'? Because the aspect of meaning is already evident, it is merely omitted for brevity, but the principle is not non-existent. If so, the manifesting consciousness would then be manas, as it is the immediate support for that mental consciousness, just like the faculty of mind. In explaining this meaning, there are two intents. What are the two? First, the intent of negation; second, the intent of affirmation. The negation negates distinct seeds. The affirmation affirms the ālaya and manas. Such doubts and objections will become clear of themselves when reaching the Chapter on Determining the Great Manas. From here below, the second approach is explained. Among these six marks, the first two marks are attachment to dharmas; the second two marks are attachment to a person; the third two marks are the distinct marks of karmic causes and retributions. Furthermore, the first two are severed on the bhūmis; the middle two are severed by the three grades of sages; the latter two are abandoned by the ten faiths. Furthermore, the first two are subtle marks, while the subsequent four marks are coarse marks. Furthermore, the first one is a subtle mark, while the subsequent five kinds are coarse marks. Furthermore, the first five are subtle marks, while the latter one is a coarse mark. Furthermore, all six marks are coarse marks. Furthermore, all six marks have neither subtle marks nor coarse marks. These should be carefully contemplated in their proper order.

4.64

Having explained the approach of revealing the coarse and heavy retinue, next we explain the approach of resolving doubts on the availability of ignorance.

4.65

The root [treatise] states: One should know that ignorance is capable of giving rise to all defiled dharmas, because all defiled dharmas are marks of non-awakening.

4.66

The commentary states: Within this text itself there are two approaches. What are the two? First, the approach of directly indicating that it is available; second, the approach of explaining the mark to resolve doubts. What is the first approach? The verse states:

4.67

Just as seeing a tree,
One should know that there is a seed,
Seeing the superior afflictions,
One knows that ignorance is also like this.

4.68

The commentary states: Just as when someone sees forest trees and the like, they definitely know that their seeds exist; so too, seeing afflictions, one knows that ignorance exists; its meaning is just like this, as the root [text] states: 'One should know that ignorance is capable of giving rise to all defiled dharmas.' What is the latter approach? There are sentient beings who form such a doubt: 'Ignorance is only one, while defiled dharmas are measureless; how could a single ignorance give rise to all afflictions?' and thus produce an unfaithful mind. To resolve their doubt, one should speak like this: Just as a seed is only one, yet gives rise to measureless and boundless flowers, fruits, branches, leaves, and all such categories; fundamental ignorance is also like this: being only a single ignorance, it can give rise to all measureless and boundless defiled dharmas of affliction. How is it known that all afflictions are born of ignorance? Because all those defiled dharmas are marks of non-awakening. If such words are spoken, that doubt is immediately resolved, as the root [text] states: 'Because all defiled dharmas are marks of non-awakening.' From above down to here, the fundamental ignorance in the root [text] has been briefly explained. From here below, all defiled and pure dharmas are collectively gathered, and two approaches of identity and difference are further made, to manifest the true fundamental intent of composing the treatise. What is its characteristic?

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釋摩訶衍論 — Classical Chinese