釋摩訶衍論 5

English (machine translation) 5

Language: English

5.2

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

5.3

From this point downward displays the distinction among the characteristics of arising and ceasing.

The basic text states: Furthermore, in distinguishing the characteristics of arising and ceasing, there are two kinds. What are the two? First is the coarse, because it is concomitant with mind; second is the subtle, because it is non-concomitant with mind. Furthermore, the coarse within the coarse is the realm of ordinary people; the subtle within the coarse and the coarse within the subtle are the realm of bodhisattvas; the subtle within the subtle is the realm of the Buddha. These two kinds of arising and ceasing exist depending on the perfuming of avidyā, namely depending on the cause and depending on the condition. Depending on the cause is through the meaning of non-awakening; depending on the condition is through the meaning of falsely creating sense objects. If the cause ceases, then the condition ceases; because the cause ceases, the non-concomitant mind ceases, and because the condition ceases, the concomitant mind ceases. Question: If the mind ceases, how does it continue? If it continues, how can one speak of ultimate cessation? Answer: What is called cessation is only the cessation of the characteristics of the mind, not the cessation of the essence of the mind. Just as wind moves depending on water: if the wave-water were to cease, then the wind would be cut off and have nothing to depend upon; because water does not cease, the characteristic of wind continues; only because the wind ceases does the characteristic of movement accordingly cease, not that the water ceases. Avidyā is also like this: it moves depending on the essence of the mind; if the essence of the mind were to cease, then sentient beings would be cut off and have nothing to depend upon; because the essence does not cease, the mind is able to continue; only because delusion ceases do the characteristics of the mind accordingly cease, not that the wisdom of the mind ceases.

5.5

The commentary says: Within this text there are naturally five gates. What are the five? The first is the gate of demonstrating the characteristics where the designation and explanation are both established; the second is the gate of assigning the characteristics to provisional persons; the third is the gate of revealing that upon which the coarse and subtle rely; the fourth is the gate of the successive stages of antidotes by original awakening; and the fifth is the gate of raising questions and answers to resolve doubts. Regarding the gate of demonstrating the characteristics where the designation and explanation are both established: coarse arising and ceasing corresponds with the mind, whereas subtle arising and ceasing does not correspond with the mind. What is meant by "coarse arising and ceasing"? With which consciousness does it correspond? Because it is the furthest derivative, it corresponds with the consciousness that discriminates phenomena. What is meant by "subtle arising and ceasing"? With which consciousness does it not correspond? Because it is the derivative, it does not correspond with the fundamental consciousness in its three states. On what canonical text did Bodhisattva Aśvaghoṣa rely to make this explanation? On the Laṅkāvatārasūtra. What does it say in that sūtra? A branched recension of the Laṅkāvatārasūtra says: At that time, the bodhisattva mahāsattva Mahāmati further addressed the Buddha: "World-Honoured One! How many kinds of arising, abiding, and ceasing do the consciousnesses have?" The Buddha told Mahāmati: "The consciousnesses have two kinds of arising, abiding, and ceasing, which are not known by discursive thought. The consciousnesses have two kinds of arising, namely, stream-like arising and characteristic arising. They have two kinds of abiding, namely, stream-like abiding and characteristic abiding. They have two kinds of ceasing, namely, stream-like ceasing and characteristic ceasing." Furthermore, another branched recension of the Laṅkāvatārasūtra says: "Mahāmati! The consciousnesses have two kinds of ceasing. What are the two? The first is the ceasing of characteristics, and the second is the ceasing of continuity. They have two kinds of arising. What are the two? The first is the arising of characteristics, and the second is the arising of continuity. They have two kinds of abiding. What are the two? The first is the abiding of characteristics, and the second is the abiding of continuity." Furthermore, the Great Recension of the Laṅkāvatārasūtra says: At that time, Mañjuśrī addressed the Buddha: "World-Honoured One! How many characteristics of impermanence are there in the dharmas of mental consciousness?" The Buddha told Mañjuśrī: "If it is the subtle consciousness bound to the first existence, it has the superior grade of non-separation arising and ceasing. If it is the subtle consciousness bound to intermediate turning, it has the middling grade of non-separation arising and ceasing. If it is the subtle consciousness bound to distant turning, it has the lower grade of non-separation arising and ceasing. If it is the coarse consciousness of pervasive discrimination, it has the separated mirror-surface non-separation arising and ceasing." What meaning do these three recensions of the Laṅkāvatārasūtra clarify? They intend to reveal the differentiated characteristics of the two kinds of arising and ceasing, the coarse and the subtle; in the sūtras, they only present the names and do not explain their meaning. For this reason, Bodhisattva Aśvaghoṣa, distinguishing what corresponds and what does not correspond, revealed the two kinds of arising and ceasing, the coarse and the subtle, just as the root text states: "Furthermore, when distinguishing the characteristics of arising and ceasing, there are two kinds. What are the two? The first is coarse, because it corresponds with the mind; the second is subtle, because it does not correspond with the mind."

5.6

Having explained the gate of demonstrating the characteristics where the designation and explanation are both established, next is explained the gate of assigning the characteristics to provisional persons. Here, the provisional persons are of three kinds. What are the three? The first is the non-retrogressing ordinary person; the second is the one who is partially purified; and the third is the one who is fully purified. These are the three. With what correspondence does the first person take as their own realm? They take the corresponding defilement of attachment as their own realm, just as the root text says: "Furthermore, the coarsest of the coarse is the realm of ordinary persons." What kind of defilement does the intermediate person take as their own realm? They take the latter two corresponding [defilements], the initial two non-corresponding [defilements], and a portion of the karmic consciousness as their own realm, just as the root text says: "The subtle among the coarse and the coarse among the subtle are the realm of bodhisattvas." What non-corresponding defilement does the last person take as their own realm? They take a portion of the combined moving characteristic and the entirety of the independent karmic characteristic as their own realm, just as the root text says: "The subtlest of the subtle is the realm of the Buddha."

5.7

Having explained the gate of assigning the characteristics to provisional persons, next is explained the gate of revealing that upon which the coarse and subtle rely. Here, that upon which they rely is of two kinds. What are the two? The first is general, and the second is specific. 'General' means that both kinds of arising and ceasing take avidyā as that upon which they rely. 'Specific' means that the two kinds of arising and ceasing respectively take their respective causes and conditions as that upon which they rely, just as the root text says: "These two kinds of arising and ceasing exist by relying on the perfuming of avidyā—namely, relying on cause and relying on condition. Relying on cause means non-awakening; relying on condition means falsely creating the realm of objects." Now, upon what scripture does this treatise text arise? It means the Laṅkāvatārasūtra. What does it say in that sūtra? A branched recension of the Laṅkāvatārasūtra says: "Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sense objects and the perfuming of beginningless false discrimination are the causes of the consciousness that discriminates phenomena." Furthermore, the Great Recension of the Laṅkāvatārasūtra says: "Furthermore, the causes of non-separated defilement are conceivable perfuming, inconceivable perfuming, conceivable transformation, and inconceivable transformation. Furthermore, the causes of separated defilement are the various fierce winds, false discrimination, the manifesting mirror-consciousness, and so on at length." What dharma is called 'inconceivable perfuming'? It is precisely fundamental ignorance. For what reason is it called 'inconceivable perfuming'? Because it is extremely profound. In what way is it extremely profound? All sentient beings prior to the vajra[-like samādhi] do not comprehend this point; therefore, it is called 'inconceivable perfuming.' Transformation is also like this. Hence the Great Recension of the sūtra says: "The conceivable and inconceivable are in terms of those below and above the vajra[-like samādhi]."

5.8

Having explained the gate of revealing that upon which the coarse and subtle rely, next is explained the gate of the successive stages of antidotes by original awakening. This means that the wisdom of original awakening progressively counteracts them in order, beginning with fundamental ignorance and ending with the characteristic of ceasing. However, the severance here does not take the abandonment of avidyā as its severance, because it is not a severance by means of eradication. If so, how is the meaning of severance accomplished? It means that the mind of affliction is severed and eradicated so that it does not arise; this is called the successive order of the path of antidotes by original awakening, just as the root text says: "If the cause ceases, then the conditions cease. Because the cause ceases, the non-corresponding mind ceases; because the conditions cease, the corresponding mind ceases."

5.9

Having explained the gate of the successive stages of antidotes by original awakening, next is explained the gate of raising questions and answers to resolve doubts. Within this gate there are naturally two aspects. What are the two? The first is the gate of locking the barrier with a double dilemma; the second is the gate of opening up and resolving doubts; the textual features are evident. The bright wisdom of original awakening severs fundamental ignorance, and the three kinds of subtle defilement permanently cease and do not arise. Once the three subtle ones do not exist, the minds of the six coarse ones also cannot arise; the three and six kinds of mind permanently cease and do not arise. The innate wisdom of original awakening cannot exist on its own. Why is this? The three and six kinds of mind are not merely avidyā; they are also combined with original awakening, for the combination of true and false is called the three and six minds. However, if one says that the three and six minds cease, then original awakening ceases along with them and nothing remains; how could one say that the mind of original awakening can continue, leading into wrong fixation? Therefore, the question: "If the mind ceases, how does it continue?" is the first barrier. If one says that original awakening is a dharmic quality and not a dharma of annihilation, continuing eternally without interruption, how could one say that the three and six kinds of mind permanently cease and do not arise? Therefore, the statement: "If it continues, how can one speak of ultimate ceasing?" is the second barrier. From here on below, the explanation is given to resolve doubts; since the textual features are clear, there is no need to explain it again.

5.10

From above up to here, the section determining the characteristics of arising and ceasing is concluded. From here on below is revealed the meaning of defilement and purity mutually perfuming and mutually generating without interruption.

5.11

The root [text] states: Furthermore, because of the principle of perfuming in four kinds of phenomena, defiled phenomena and pure phenomena arise without interruption. What are the four? First, the pure phenomenon, termed tathatā; second, the cause of all defilements, termed avidyā; third, the deluded mind, termed the karmic consciousness; and fourth, the deluded objective realms, namely the six sense objects. As for the meaning of perfuming: it is just as with clothes in the world, which originally have no fragrance, yet if a person perfumes them with incense, they come to have an aroma. This is also like that: the pure phenomenon of tathatā is truly free of defilement, yet only because it is perfumed by avidyā does it exhibit marks of defilement; the defiled phenomenon of avidyā is truly devoid of pure activity, yet only because it is perfumed by tathatā does it exhibit pure functioning. How is it that defiled phenomena arise continuously through perfuming? It is because, based on the phenomenon of tathatā, there is avidyā; because there is the cause of the defiled phenomenon of avidyā, it perfumes tathatā; because of that perfuming, there is the deluded mind; and because of the deluded mind, it perfumes avidyā. Due to failing to understand the phenomenon of tathatā, unawakened thoughts arise, manifesting deluded objective realms. Because there are the conditions of defiled phenomena that are deluded objective realms, they perfume the deluded mind, causing it to cling in thought and generate various karmas, undergoing all the suffering of body and mind. This perfuming of deluded objective realms has two kinds. What are the two? First, the perfuming that increases thoughts; second, the perfuming that increases grasping. The perfuming of the deluded mind has two kinds. What are the two? First, the fundamental perfuming of the karmic consciousness, because it can undergo the suffering of arising and ceasing of arhats, pratyekabuddhas, and all bodhisattvas; second, the perfuming that increases the consciousness that discriminates objects, because it can undergo the suffering of karmic bondage of ordinary beings. The perfuming of avidyā has two kinds. What are the two? First, fundamental perfuming, because it can accomplish the meaning of the karmic consciousness; second, the perfuming of views and cravings that arise, because it can accomplish the meaning of the consciousness that discriminates objects. How is it that pure phenomena arise continuously through perfuming? It is because, since the phenomenon of tathatā exists, it can perfume avidyā; through the force of causes and conditions of this perfuming, it causes the deluded mind to revile the suffering of saṃsāra and joyfully seek nirvāṇa. Because this deluded mind has the cause and condition of revulsion and seeking, it perfumes tathatā and trusts in its own nature. Knowing that the mind moves delusionally and that there are no objective realms before it, it practices the methods of detachment. Because it truly knows there are no objective realms before it, through various skillful means it generates conforming practices, neither grasping nor thinking, until through the force of long-term perfuming avidyā is extinguished; because avidyā is extinguished, the mind does not arise; because the mind does not arise, the objective realms are extinguished accordingly; and because causes and conditions are both extinguished, the marks of the mind are completely exhausted, which is termed attaining nirvāṇa and accomplishing spontaneous activity. The perfuming of the deluded mind has two kinds. What are the two? First, the perfuming of the consciousness that discriminates objects, based on ordinary beings and followers of the two vehicles reviling the suffering of saṃsāra and gradually advancing toward the unsurpassable path according to their capacity; second, the perfuming of the intention (manas), which refers to bodhisattvas generating vigorous resolution and swiftly advancing toward nirvāṇa. The perfuming of tathatā has two kinds. What are the two? First, perfuming of the essence and characteristics; second, perfuming of functioning. As for the perfuming of the essence and characteristics, it is endowed with uncontaminated phenomena from beginningless time. As for the perfuming of functioning, it possesses the nature of being the objective realm of inconceivable activity. Based on these two meanings, it constantly perfumes. Because of the power of this perfuming, it can cause sentient beings to revile the suffering of saṃsāra and joyfully seek nirvāṇa, to have confidence that their own bodies have the phenomenon of tathatā, and to generate the aspiration to practice. Question: If such is the meaning, then all sentient beings have tathatā and are equally perfumed; why then is there the presence and absence of faith, and immeasurable differences of earlier and later? They should all at once know for themselves that they have the phenomenon of tathatā, diligently cultivate skillful means, and equally enter nirvāṇa. Answer: Tathatā is originally one, yet there is immeasurable and boundless avidyā, whose intrinsic nature has differed in thickness and thinness from the very beginning. Afflictions more numerous than the sands of the Ganges arise in differentiation based on avidyā, and afflictions of self-view and craving arise in differentiation based on avidyā; all such afflictions arise based on avidyā in immeasurable differences of earlier and later, which only the Tathāgata can know. Furthermore, the teachings of the Buddhas have causes and conditions; only when causes and conditions are complete is accomplishment achieved. Just as the nature of fire within wood is the direct cause of fire, yet if a person lacks knowledge and does not employ skillful means, that it could burn the wood of itself is impossible. Sentient beings are also like this: although they have the power of the perfuming of the direct cause, if they do not encounter the condition of Buddhas, bodhisattvas, spiritual mentors, and the like, that they could sever afflictions on their own and enter nirvāṇa is impossible. Even if there is the power of external conditions, yet within there is not yet the power of perfuming by pure phenomena, they also cannot ultimately revile the suffering of saṃsāra and joyfully seek nirvāṇa. If causes and conditions are complete—that is, possessing of themselves the power of perfuming and being protected by the compassionate vows of Buddhas and bodhisattvas—they are able to give rise to a mind of revulsion toward suffering, believe in the existence of nirvāṇa, and cultivate wholesome roots. Because the cultivation of wholesome roots is accomplished, they then encounter Buddhas and bodhisattvas who instruct, benefit, and gladden them, and only then can they advance toward the path of nirvāṇa. As for the perfuming of functioning, it is the power of the external conditions for sentient beings. Such external conditions have immeasurable meanings, briefly stated as two kinds. What are the two? First, differentiated conditions; second, equal conditions. As for differentiated conditions, this person relies on Buddhas, bodhisattvas, and the like, from the first generation of aspiration when beginning to seek the path up to attaining Buddhahood, during which, whether seeing or mindful of them, [the Buddhas and bodhisattvas] may act as relatives, parents, kinsmen, or as servants, or as close friends, or as enemies, or give rise to the four means of embracing, and so forth up to immeasurable conditions of action undertaken; by generating the power of the perfuming of great compassion, they can cause sentient beings to increase wholesome roots, obtaining benefit whether seeing or hearing them. This condition has two kinds. What are the two? First, proximate conditions, whereby they are swiftly delivered; second, remote conditions, whereby they are delivered after a long time. These two conditions, proximate and remote, are further distinguished into two kinds. What are the two? First, conditions that increase practice; second, conditions for receiving the path. As for equal conditions, all Buddhas and bodhisattvas vow to deliver all sentient beings, naturally perfuming and never abandoning them; through the power of identical-essence wisdom, they manifest deeds in accordance with what should be seen and heard, namely that sentient beings, relying on samādhi, are thereby able to see all Buddhas equally. This perfuming of essence and functioning is further distinguished into two kinds. What are the two? First, not yet corresponding, which refers to ordinary beings, followers of the two vehicles, and newly resolved bodhisattvas, who perfume by means of intention (manas) and mental consciousness (manovijñāna) and practice relying on the power of faith; because they have not yet attained the non-conceptual mind to correspond with the essence, and have not yet attained the practice of sovereign activity to correspond with the functioning. Second, already corresponding, which refers to dharmakāya bodhisattvas who have attained the non-conceptual mind and correspond with the wisdom and functioning of all Buddhas, practicing spontaneously solely in reliance on the power of the Dharma, because they perfume tathatā and extinguish avidyā. Furthermore, defiled phenomena have been perfumed without interruption from beginningless time, yet upon attaining Buddhahood there is an interruption; the perfuming of pure phenomena has no interruption, extending to the end of the future. What does this mean? Because the phenomenon of tathatā constantly perfumes, the deluded mind is extinguished and the dharmakāya manifests, giving rise to the perfuming of functioning; therefore it has no interruption.

5.12

The treatise states: Within this passage itself there are five gates. What are the five? First, the gate of generally presenting the essentials; second, the gate of briefly setting forth the designations; third, the gate of comprehensively explaining perfuming; fourth, the gate of analyzing and explaining separately; and fifth, the gate of distinguishing exhaustion and non-exhaustion. Within the first gate, there are six meanings. What are the six? First, the meaning of mutual dependence and mutual establishment seeming to exist, which shows that all defiled and pure phenomena are established entirely through mutual dependence, as no phenomenon is established purely by itself; second, the meaning of original non-existence and emptiness of nature not existing, which shows that the various names of defiled and pure phenomena are provisionally established upon original non-existence, none of them being their own names; third, the meaning of revealing emptiness through mutual dependence and mutual establishment, which shows that because defiled and pure phenomena are mutually viewed, from the beginning they have no intrinsic essence and are empty of own-nature; fourth, the meaning of spontaneous empty space being unhindered, which shows that because all phenomena are neither existent nor existent, they are spontaneously empty, and because they are neither obstructed nor obstructed, they constantly function without obstruction; fifth, the meaning of spontaneity without making or creating, which shows the meaning that all phenomena, whether Buddhas exist or do not exist, mutually perfume and mutually arise without interruption, because the nature of the reality-principle is naturally so; sixth, the meaning of non-abiding that does not preserve own-nature, which shows that all phenomena serve as the meaning of the dhāraṇī of dependent origination. Because it generally presents such immeasurable meanings, it is called the gate of generally presenting the essentials, as in the root [text]: 'Furthermore, because of the principle of perfuming in four kinds of phenomena, defiled phenomena and pure phenomena arise without interruption.'

5.13

Having explained the gate of generally presenting the essentials, next is the gate of briefly setting forth the designations. Within this gate there are two gates. What are the two? First, the gate of the characteristics of pure, true phenomena; second, the gate of the characteristics of defiled, deluded phenomena. That which is termed 'true' is the naturally pure storehouse wisdom of original awakening. That which is termed 'deluded' is the original avidyā divorced from the essence and its characteristics. Within the gate of defiled, deluded [phenomena], there are three kinds. What are the three? First, avidyā; second, karmic consciousness; third, objective realms. These four phenomena—one true and three deluded—are the primary list of names that can perform the function of perfuming. In the present text, by raising the first, the subsequent ones are included, and the middle ones are also encompassed; one should examine this carefully. Why is this? Because all defiled phenomena are matters of perfuming, as in the root [text]: 'What are the four? First, the pure phenomenon, termed tathatā; second, the cause of all defilements, termed avidyā; third, the deluded mind, termed the karmic consciousness; and fourth, the deluded objective realms, namely the six sense objects.'

5.14

Having explained the gate of briefly setting forth the designations, next is the gate of comprehensively explaining perfuming. Within this gate there are two gates. What are the two? First, the gate of the skillfulness of inference through similes; second, the gate of establishing the synthesis of doctrine and simile. As for the gate of the skillfulness of inference through similes: for example, clothes from the beginning have neither sweet fragrance nor foul odor, but are completely odorless; yet when people enter the *Bandhukāyasakṣadivana* grove, through being perfumed by *śmayati*, they come to have a foul odor; and when they enter the *Brahmodakītana* grove, through being perfumed by *dhamagandha*, they come to have a fragrant aroma. As the root [text] states: 'Just as with clothes in the world, which originally have no fragrance, yet if a person perfumes them with incense, they come to have an aroma.' As for the gate of establishing the synthesis of doctrine and simile: the principle of ultimate truth is also like this; the naturally pure uncontaminated virtue of nature from beginningless time is completely bright and white, having neither foul darkness nor defilement, yet through being perfumed by avidyā it comes to have foul darkness; and the ocean-store of avidyā from beginningless time is completely dark, having neither cognitive brightness nor the white dharmas, yet through being perfumed by original awakening it comes to have pure functioning. In this way, defilement and purity are merely provisional designations; defilement is not real defilement, and purity is not real purity; both are magical illusions, lacking real own-nature. As the root [text] states: 'This is also like that: the pure phenomenon of tathatā is truly free of defilement, yet only because it is perfumed by avidyā does it exhibit marks of defilement; the defiled phenomenon of avidyā is truly devoid of pure activity, yet only because it is perfumed by tathatā does it exhibit pure functioning.'

5.15

Having explained the approach of general interpretation of perfuming, next is explained the approach of analytical dissection and separate exposition. Within this approach there are four approaches. What are the four? First, the approach of the efficacy of mutual perfuming of the dark factor; second, the approach of the efficacy of mutual perfuming of the white factor; third, the approach of raising questions and answers to resolve doubts; fourth, the approach of adducing conditions and extensively expounding to open up comprehension. Within the first approach there are two approaches. What are the two? First, the approach of revealing the tenet through general question and general answer; second, the approach of subsuming the general to formulate specifics in separate exposition. The second approach fully possesses these two approaches, which should be carefully observed. Within the fourth approach there are two approaches. What are the two? First, the approach of determining the general standard; second, the approach of individually indicating causes and conditions to generate understanding. Their characteristics can be seen in their proper sequence. [When the root text asks,] "How does perfuming give rise to defiled dharmas without interruption?" this is the general question, meaning it asks generally about the meaning of all the dark factors mutually perfuming, mutually generating, and being uninterrupted. From this point downward is the section of the general answer. Within this section of the answer, from the pure and wondrous storehouse down to the coarse and heavy, turning away from the root toward the branches, becoming progressively more dominant, its sequence is explained; the sequence of the explained characteristics should be carefully observed. Fundamental avidyā cannot exist of itself; it must rely on tathatā to abide. Why is this? The nature of tathatā is like empty space, the ultimate master and actual lord, which, amid obstructions and non-obstructions, provides a refuge without any hindrance. As the root text says: "Namely, because of relying on the dharma of tathatā, there is avidyā." Once avidyā obtains its own locus, its vigour is superior and its function autonomous; it can perfume tathatā to make it produce deluded dharmas, augmenting the marks of non-comprehension and adding dull and dark activity, just as a beloved father fathers sons and daughters. As the root text says: "Because of the cause which is the defiled dharma of avidyā, it perfumes tathatā; because of being perfumed, there is the deluded mind." Once the subtle deluded mind of the karmic consciousness has arisen in its own substance through avidyā, it in turn perfumes avidyā, enabling it to grow, just as a newborn child nourishes the father who gave him birth. Because such perfuming power further increases, it cannot penetrate the equal, real principle of the complete one mind; therefore, it generates the confused thoughts of the evolving consciousness and produces the deluded sense-objects of the manifesting consciousness. The ocean of saṃsāra becomes ever deeper, and the shore of nirvāṇa becomes ever higher. As the root text says: "Because there is the deluded mind, it perfumes avidyā; because it does not comprehend the dharma of tathatā, non-awakened thoughts arise and manifest deluded sense-objects." This wind of sense-objects in turn perfumes the ocean of the manifesting consciousness, raising the waves of the seven consciousnesses. This consciousness clings fondly to the dust of sense-objects, and those sense-objects face before the eye of consciousness, everywhere creating all manner of evil karma and fully undergoing all suffering retributions; the wheel of the three existences revolves, and the thieving waves of the four poisons surge. As the root text says: "Because there is the condition which is the defiled dharma of sense-objects, it perfumes the deluded mind, causing it to dwell on them with attachment, create various karmas, and undergo all manner of bodily and mental suffering."

5.16

Having explained the approach of revealing the tenet through general question and general answer, next is explained the approach of subsuming the general to formulate specifics in separate exposition. Within this approach there are three tiers. What are the three? First, sense-objects; second, the deluded mind; third, avidyā—these are called the three. Because each of these three kinds has two aspects, they form six in number. In their proper sequence, taking the first as the last and the last as the first, they are gradually demonstrated. What is the first tier? Because these deluded sense-objects possess the power of real perfuming, they increase the thoughts of attachment to dharmas; because they possess the power of perfuming as it is, they augment attachment to an ātman. Because the two attachments to an ātman and to dharmas fully arise, categories of higher afflictions exceeding the sands of the Gaṅgā all arise; therefore, it is called the perfuming of sense-objects. As the root text says: "This meaning of the perfuming of deluded sense-objects has two kinds. What are the two? First, the perfuming that increases thoughts; second, the perfuming that increases grasping." What is the middle tier? Because the deluded mind of karmic consciousness has the power of upward perfuming, it can cause the noble ones of the three vehicles who have already attained liberation to undergo the subtle suffering of transformation; because it has the power of downward perfuming, it can cause all ordinary beings who have not yet attained liberation to undergo the coarse suffering of fractured portions. Therefore, it is called the perfuming of the deluded mind. As the root text says: "The meaning of the perfuming of the deluded mind has two kinds. What are the two? First, the fundamental perfuming of the karmic consciousness, because it can cause arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, the perfuming of increasing the discriminating consciousness of affairs, because it can cause ordinary beings to undergo the suffering bound by karma." What is the last tier? Because the avidyāvāsabhūmi is the root of the intrinsic substance, it can perfume the beginning and end so that they are accomplished; because it is thoroughly pervasive, it can perfume the consciousness of affairs so that it is accomplished. Why are only the beginning and the end mentioned, while the middle is not shown? Because there are two meanings. What are the two? First, the meaning of accomplishment through existence; second, the meaning of accomplishment through emptiness. What is called the meaning of accomplishment through existence? By mentioning the extremes, existence is obtained, because the middle is manifested. What is called the meaning of accomplishment through emptiness? By mentioning that the middle is empty and non-existent, it is shown that the extremes are empty. What is the latter meaning? Because it is spoken in a sūtra. Which sūtra? It refers to the *Perfuming Sūtra*. How does that sūtra speak? In the *Perfuming Sūtra* it is spoken thus: "The three consciousnesses—evolving consciousness, manifesting consciousness, and manas—are not accomplished from avidyā. Why is this? Fundamental avidyā is accomplished only at the extremes, not in the middle." The latter meaning of this text directly explains that sūtra; therefore, one clearly knows that this meaning is established. As the root text says: "The meaning of the perfuming of avidyā has two kinds. What are the two? First, fundamental perfuming, because it can accomplish the karmic consciousness; second, the perfuming of the views and attachments that arise, because it can accomplish the discriminating consciousness of affairs."

5.17

Having explained the approach of the efficacy of mutual perfuming of the dark factor, next is explained the approach of the efficacy of mutual perfuming of the white factor. [When the root text asks,] "How does perfuming give rise to pure dharmas without interruption?" this is the general question, meaning it asks generally about the meaning of all the white factors mutually perfuming, mutually generating, and being uninterrupted. From this point downward is the section of the general answer. Within this section of the answer, there are naturally two kinds of perfuming. What are the two? First, beginningless spontaneous perfuming; second, newly established perfuming. As for beginningless perfuming, it is because from beginningless time there have been the two positions of cause and effect. As for newly arisen perfuming, it is because through the power of cultivation there are the two positions of cause and effect. What are the characteristics of the original cause and effect? It means that from beginningless time there have been the positions of the three worthies and ten sages, and the fruits of the three bodies and four virtues. What are the characteristics of the newly arisen cause and effect? It means that only now when cultivating are there the beginningless ten grounds, revealing the cause and effect that are originally existent. What is the sequence of the original cause and effect? From beginningless time, because there are ten kinds of true wisdom of original awakening and ten kinds of real dharmadhātu, they can perfume the ten kinds of branch avidyā; because there is one kind of dharmadhātu mind, it can perfume fundamental avidyā; this is called the original stage. As the root text says: "Namely, because there is the dharma of tathatā, it can perfume avidyā." What is the sequence of the newly arisen cause and effect? It means that although one has not yet attained the position of the ten faiths, through the power of original perfuming, in one's own mind one loathes the suffering of saṃsāra and seeks the bliss of nirvāṇa. Through this power, it perfumes the nature of tathatā; having confidence in the Buddha-nature, one enters the position of the ten faiths; knowing the mind is deluded, one enters the position of the ten understandings; knowing that sense-objects are empty, one enters the position of the ten practices; cultivating the practice of dedication, one enters the position of the ten dedications. Because by real prajñā one knows that sense-objects are empty, one uses immeasurable skillful means to initiate practices that accord with the nature of the dharmadhātu, neither grasping nirvāṇa nor thinking of saṃsāra, entering the Ground of Utmost Joy up to the vajra[-like samādhi]. Due to perfuming over a long period, one initiates the path of liberation and abruptly severs avidyā; because the root is exhausted, the branches are entirely absent; because the fundamental and branch dark factors are non-existent, one attains the dharmakāya and nirvāṇa and accomplishes the activity of adaptive manifestation; this is called the newly arisen stage. As the root text says: "Because of the power of causes and conditions of perfuming, it causes the deluded mind to loathe the suffering of saṃsāra and joyfully seek nirvāṇa. Because this deluded mind has the cause and condition of loathing and seeking, it perfumes tathatā, having confidence in its own nature, knowing that the mind moves delusionally without external objects, and cultivating the dharmas of detachment. Because it truly knows there are no external objects, it initiates accordant practices with various skillful means, neither grasping nor thinking, until through the power of perfuming over a long period, avidyā is extinguished. Because avidyā is extinguished, the mind has no arising; because there is no arising, sense-objects are accordingly extinguished; because both causes and conditions are extinguished, the marks of the mind are entirely exhausted, which is called attaining nirvāṇa and accomplishing spontaneous activity."

5.18

5.19

Having explained the approach of the perfuming of deluded defilement, next is explained the approach of the perfuming of pure dharmas. Within this approach there are naturally two approaches. What are the two? First, the approach of general heading; second, the approach of unfolding and explaining. As for the approach of general heading, it generally indicates the names. As the root text says: "The meaning of the perfuming of tathatā has two kinds. What are the two? First, the perfuming of the intrinsic substance and marks; second, the perfuming of functions." Within the approach of unfolding and explaining there are two approaches. What are the two? First, the approach of the spontaneous perfuming of the dharmakāya; second, the approach of the constant perfuming of adaptive manifestation. What is called the approach of the perfuming of the dharmakāya is that the natural wisdom of original awakening, from beginningless time, is complete in merit and fully endowed with wisdom, acting of itself from itself without any other power. As the root text says: "The perfuming of the intrinsic substance and marks means that from beginningless worldly realms, it is endowed with undefiled dharmas." What is called the approach of the perfuming of adaptive manifestation is that this original awakening issues forth various activities, beyond the sands of the Gaṅgā, immeasurable, boundless, and inconceivable, adapting to and teaching within the mental marks of all sentient beings, severing all evil, cultivating all good, fully equipping the causes of the hundred practices, and completing the fruits of the ten thousand virtues. As the root text says: "The perfuming of functions means being equipped with inconceivable karma and acting as the nature of the objective sphere." These two approaches are not separated from each other; at all times and in all places they constantly perfume, giving rise to faith, generating understanding, establishing cultivation, and acting without regress, until reaching the two grounds of correct and subsequent, penetrating the realms of truth and convention without obstruction. As the root text says: "Relying on these two meanings, it constantly perfumes; because there is the power of perfuming, it can cause sentient beings to loathe the suffering of saṃsāra and joyfully seek nirvāṇa, having confidence that their own bodies possess the dharma of tathatā, and arousing the aspiration to cultivate." Through this meaning, the principle that the three bodies are originally existent is made clearly manifest.

5.20

Having explained the gate of the pure factors mutually perfuming with efficacy, I shall next explain the gate of initiating questions and answers to resolve doubts. The principles of this gate of resolving doubts are difficult to understand, and its scriptural teachings are yet more closed; if an explanation is made without dispersal [of obscurities], one who lacks definitive penetration cannot comprehend it. Therefore, I now make various explanations further, fully revealing and illuminating the mind of the practitioner. The characteristics of the questions and answers in their proper sequence should be carefully observed: Do all sentient beings possess original awakening, or does original awakening not exist relative to the count of sentient beings? Both have principle. Why is that? Because the Great Awakened Honoured One spoke thus. What is the meaning of this? All sentient beings from the beginningless past are fully endowed with original awakening, because from the beginningless past there is no original awakening. If one relies on the first gate, all sentient beings possess original awakening; is this original awakening solely one single entity pervading all sentient beings, or does each sentient being have a distinct awakening? Because all sentient beings have only one awakening and not distinct awakenings. If so, sentient beings ought to be only one, because their original awakening is one. Original awakening ought not to be one, because sentient beings that possess it are many. This matter is not so. Why is that? Because their purport is distinct. Namely, because the mind of original awakening is of an equal nature, it cannot be of different kinds; because all sentient beings are of differentiated natures, they cannot be of the same kind. Because it cannot be of different kinds, it is one; because they cannot be of the same kind, they are many. If so, how does this text resolve it? The venerable Aśvaghoṣa spoke thus in the *Dazongdi xuanwen benlun*:

5.21

Just as in the open sky, / the pure disc of the full moon,
Being solely one, without a second entity, / manifests ubiquitously in a thousand vessels,
Original awakening is also like this: / solely one, without a second entity,
Pervading sentient beings / amidst their various mental characteristics.
Just as a single wisp of cloud / covers that disc of the full moon,
And the moons in a thousand vessels / all become hidden and unmanifest,
Avidyā is also like this: / solely one entity without a second,
Pervading all sentient beings, / capable of performing the task of perfuming.

5.22

Because there are two meanings, there is no error of mutual contradiction. What are the two? The first is the determination of one's own tenet; the second is the determination of attracting and gathering. As for the determination of one's own tenet, it reveals the meaning of being the same continuum. As for the determination of attracting and gathering, it reveals the meaning of differentiated continuums. That *Xuanwen lun* was to reveal the first meaning, and this *Treatise on Awakening of Faith* is to reveal the latter meaning; for this reason there is no error of mutual contradiction. Therefore, the venerable Aśvaghoṣa spoke thus in the *Xukong didi lun*:

5.23

Just as by covering the moon in one vessel / with a lotus leaf,
The moons in the remaining vessels / are never hidden from view,
Avidyā is also like this: / when covering the awakening of a deluded person,
The original awakening of an already awakened person / can never be obscured.

5.24

What meaning is this text meant to clarify? It is meant to reveal the meaning of differentiated continuums. Furthermore, it is said thus in the *Mañjuśrī's Foremost in Debate, Superb in Spiritual Power, Perfect in Compassion, Space-like Merits Sūtra*:

5.25

There are immeasurable and boundless / obstructions of the afflictions of avidyā,
Pervading the bodies of sentient beings, / capable of creating hindrances.

5.26

What meaning is this text meant to clarify? It is meant to reveal the meaning of vigorous practice. How does it reveal it? Some sentient beings generate this thought: 'If the entity of avidyā is only of one kind, pervading all sentient beings, then because avidyā is only one and sentient beings are many, it would be easy to sever and eliminate; why would one need to undergo toil in order to practice?' Just as seeing worldly phenomena, where many people do one task, it is not difficult enough, and they do not cultivate diligently. In order to counteract such lazy and foolish sentient beings, the Tathāgata said that there is immeasurable and boundless avidyā capable of covering the Buddha-nature. For this reason, the meaning of a single avidyā is established. If so, when one sentient being's afflictions are exhausted, the afflictions of all remaining sentient beings should likewise be exhausted. Why is that? Because there is only one avidyā. If when one person severs it, the remaining people cannot sever it, one cannot say it is the same avidyā. Furthermore, there would be the fault of the realm of sentient beings being extinguished. This matter is not so; although avidyā is one, its continuums are distinct. What are its characteristics? The verse says:

5.27

Just as the darkness of night is one, / pervading ten rooms,
When extinguishing the darkness of one room, / the extinction of the rest cannot be asserted.

5.28

The treatise says: Although the darkness of night is one, it can pervade ten rooms. One cannot say the darkness is one and the rooms are one, nor can one say the rooms are ten and the darkness is ten. In one room, a person illuminates the interior of the room with a bright lamp; the darkness is completely extinguished without remainder, and the light is fully manifest and all-pervading. When illuminating one room, the darkness is extinguished without remainder, but one cannot say the darkness in the nine rooms is extinguished without remainder; nor can one say that because the darkness of the other nine rooms is fully unextinguished, the darkness of the one room illuminated by the lamp is unextinguished. The afflictions of avidyā are also like this. 'Darkness of night' is a metaphor for avidyā. 'Ten rooms' is a metaphor for the bodies of sentient beings. 'Bright lamp' is a metaphor for wisdom. Therefore, one should know that although avidyā is one, because the continuums are distinct, severing and non-severing are each different. If when one sentient being's afflictions are exhausted, the remaining sentient beings cannot sever them, then in the bodies of sentient beings whose afflictions are not yet exhausted, original awakening and Buddha-nature are covered by avidyā. In the bodies of sentient beings whose afflictions are already exhausted, original awakening and Buddha-nature, having been covered by avidyā, are already completely liberated. The Buddha-nature free from obstructions and the Buddha-nature subject to obstructions are as different as heaven and earth; why do you now say that they are the same Buddha-nature, unseparated in its entity and pervading all sentient beings? Original awakening and Buddha-nature are equal to the realm of space: there is nowhere they do not pervade, nowhere they do not reach, nowhere they do not penetrate, nowhere they do not correspond; they are completely equal, of one taste and one characteristic, without differentiation. However, original awakening and Buddha-nature within the womb of avidyā being covered by defilement, and original awakening and Buddha-nature outside the dharmadhātu being free from defiled covering, are merely the direct-perception domain of the mind of cognitive grasping and deliberation, not the true-principle mind within intrinsic nature. Therefore, one should know that the principle of Buddha-nature is of only one kind, equally without differentiation. Therefore, the venerable Aśvaghoṣa spoke thus in the *Dazongdi xuanwen benlun*:

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釋摩訶衍論 — Classical Chinese