釋摩訶衍論 5.32

5.32

Having explained the approach of raising questions and answers to resolve doubts, next is the approach of adducing conditions to provide a broad exposition and bring understanding. Within this approach there are two approaches. What are the two? First is the approach of generally establishing the definitive rules; second is the approach of separately showing the characteristics of conditions to give rise to understanding. Within the first approach, there are three types. What are the three? First is the exposition in terms of the actual Dharma; second is the exposition by metaphor; third is the exposition by correlation. Furthermore, when the original text states, "The Dharmas of the Buddhas possess causes and conditions, and it is only when causes and conditions are complete that they can be accomplished," this is the exposition in terms of the Dharma, meaning that the Dharmas of the Buddhas rely on causes and conditions and have no independent establishment. Why is this? Because it is inherently so. What is called 'cause' refers to the nature-seed of original awakening. What is called 'condition' refers to the distinct functions of the provisional and real. By means of these two matters, all dharmas are established; one should examine this carefully. Having explained the exposition in terms of the Dharma, next is the exposition by metaphor. When the text says, "Just as the nature of fire within wood is the direct cause of fire, yet if a person lacks knowledge and does not resort to skillful means, the wood cannot burn by itself, which is impossible," this is the exposition by metaphor. In this, there are four metaphors. What are the four? First is the metaphor of the wood; second is the metaphor of the fire; third is the metaphor of the person; fourth is the metaphor of burning. What is called 'wood' symbolizes defiled dharmas. What is called 'fire' symbolizes wisdom. What is called 'person' symbolizes sentient beings. What is called 'burning' symbolizes the antidote. What is the meaning of the first metaphor? The so-called arilādayaṃśi wood possesses five qualities. What are the five? First, its roots are deep and firm, incapable of being surpassed; second, its trunk, branches, flowers, leaves, and even its fruits produce sharp thorns; third, its fragrance is extremely foul; fourth, poisonous insects delight in clinging to it; fifth, its retinue is unending. These are called the five. Defiled dharmas of avidyā are also like this: fundamental avidyā is extremely deep and vast, incapable of being surpassed; all the various branch non-awakenings, confusions, and faults are limitless. What is the meaning of the second metaphor? Latent fire has seven qualities. What are the seven? First, drying and destroying, being able to wither the wood and bring it to cessation; second, generating and growing, being able to obstruct cold and give rise [to life]; third, unfathomableness, its location being unknown; fourth, concealment, being invisible; fifth, manifestation, giving rise to flames; sixth, conforming with presence, existing in accordance with wood; seventh, conforming with absence, disappearing in accordance with wood. These are the seven. Original awakening prajñā is also like this: it perfumes defiled dharmas to their complete extinction; it receives perfuming and transmigrates; the place where it abides is inconceivable; it is secretly concealed within the store of avidyā; it manifests completely without remainder; and in accordance with the presence or absence of defilement, original awakening appears or does not appear. What is the meaning of the third metaphor? It refers to the conventional person being of two kinds. What are the two? First is the conventional person paralitāti; second is the conventional person naśi'ātara. The first person knows five things. What are the five? First, knowing the wood that produces fire; second, knowing the drill that rotates against the wood; third, knowing the gradual and sudden times; fourth, knowing where to stop; fifth, knowing the order of accomplishment. These are called the five. If it is the second person, who does not know these matters, they will never obtain fire. The various practitioners are also like this, as they either possess skillful means or lack skillful means. What is the meaning of the fourth metaphor? Fire burning wood possesses three events. What are the three? First, abandoning the sharp to make it dull, meaning when the fire burns it, the thorny wood cannot harm; second, abandoning difference to make it the same, meaning when it is made dull, it completely becomes ash; third, turning away from branches to return to the root, meaning its identical characteristic is equal to the earth. These are called the three. The sequence of the antidote path is also like this, meaning cutting off obstructions, realizing principle, and returning to the one mind. Having explained the exposition by metaphor, next is the exposition by correlation. Within this exposition by correlation, there are two approaches. What are the two? First is the general exposition; second is the particular exposition. The general exposition is because of the general purpose, as the original text says, 'Sentient beings are also like this.' The particular exposition is because of the particular purpose. Within this particular exposition, there are three approaches. What are the three? First, the approach where conditions are deficient and a single cause is powerless; second, the approach where causes are deficient and a single condition is powerless; third, the approach where causes and conditions are complete and fully accomplished. Regarding the approach where conditions are deficient and a single cause is powerless: for example, although the nature of fire within wood has possessed latent fire from the beginning, without the aid of skillful means, fire cannot be obtained. Likewise, although the nature of the Tathāgata within the store of avidyā has possessed the naturally pure mind from the beginning, without relying on the work of cultivation, Buddhahood cannot be attained. As the original text states, although there is the perfuming power of the direct cause, if one does not encounter Buddhas, bodhisattvas, spiritual friends, and the like to serve as conditions, to be able to sever afflictions on one's own and enter nirvāṇa is impossible. Regarding the approach where causes are deficient and a single condition is powerless: for example, although a person may fully possess skillful means, if there is no nature of fire within the wood, fire will never be obtained. Likewise, although all practitioners may fully cultivate limitless skillful means, if sentient beings do not have the Buddha-nature of original awakening within their minds, they will never attain Buddhahood. As the original text states, although there is the power of external conditions, if the pure dharmas within do not possess the power of perfuming, one still cannot ultimately loathe the suffering of birth and death or joyfully seek nirvāṇa. Regarding the approach where causes and conditions are complete and fully accomplished: for example, when there is the nature of fire within wood and skillful means are also complete, flames appear and burn the wood without remainder. Those in whom causes and conditions are complete are also like this: internally possessing the Buddha-nature of original awakening and externally possessing the efficacy of cultivation, they fulfill the cause of the hundred practices, complete the fruit of the ten thousand virtues, operate the three knowledges simultaneously, and manifest the four virtues together. As the original text states, if causes and conditions are complete, meaning that one possesses the power of perfuming from within and is also protected by the compassionate vows of Buddhas and bodhisattvas, one can give rise to a mind that loathes suffering, believe that nirvāṇa exists, and cultivate roots of goodness; because one's cultivation of roots of goodness is perfected, one encounters Buddhas and bodhisattvas who instruct, benefit, and delight, and is thus able to advance toward the path of nirvāṇa.