釋摩訶衍論 6.9

6.9

Having explained the section on raising a brief question to challenge contradictions, next I will explain the section on setting forth an extensive answer to interpret it. Within this section there are two sections. What are the two? The first is the general, and the second is the particular. Within the general section there are two kinds. What are the two? The first is the tathatā general [aspect], and the second is the arising-and-ceasing general [aspect]. Their characteristics can be seen in their proper order. The answer stating, "Although it truly possesses the meaning of these various virtues, there are no differentiated characteristics; they are equally of one taste, being only the single tathatā," is the tathatā general [aspect]. That is to say, although within the section on the great meaning of its own characteristics it is said in this way that it is endowed with various virtues exceeding the sands of the Ganges, this is the delimitation of the gate of arising and ceasing, not the gate of tathatā. Within the gate of tathatā there are no differentiated characteristics; it is universally equal, of one characteristic and one taste, uniquely preserving the pure dharmadhātu of tathatā. For this reason, there is no error of contradiction. From this point down, it sets forth the reason to resolve doubts. Regarding "Because there is no discrimination, it is free from discriminating characteristics, and therefore non-dual," within the gate of tathatā there is only sameness upon sameness, and no difference upon difference. From this point down, it explains the arising-and-ceasing general [aspect]. Within this text there are two kinds. What are the two? The first is a question, and the second is an answer. Because there are broad and brief [versions], one should know that the two levels of questions and answers are distinct. What are the characteristics of the first level of question and answer? "Furthermore, on what grounds can difference be spoken of?" is the opening question. That is to say: if all dharmas are from the beginning universally equal, of one taste and one characteristic, uniquely preserving the true principle without a second substance, then what dharma is not equal, by relying upon which difference could be established? This is adducing a different gate to raise doubt about a different gate. From this point down, it sets forth the answering explanation to resolve this doubt; the characteristics of the text can be seen. "Because it is shown relying upon the arising-and-ceasing characteristics of karma-consciousness" is the general answer. That is to say: within the gate of tathatā, there are no defiled dharmas exceeding the sands of the Ganges to serve as that which is cured, nor are there pure dharmas exceeding the sands of the Ganges that cure them to serve as counter-measures; therefore, within the gate of tathatā it is spoken of in this way: "All dharmas are universally equal, of one taste and one characteristic, without two substances," and so forth. Yet within this gate of arising and ceasing, the defiled dharmas to be cured are limitless and boundless, and the pure dharmas that cure them are also limitless and boundless; therefore, within the gate of arising and ceasing it is spoken of in this way: "Within the substance of original awakening, it is endowed with various virtues, limitless and boundless, exceeding the sands of the Ganges," and so forth. This is the general meaning. Next, an explanation shall be given, dispersing it into particular explanations. The word "relying upon" refers to the stage of fundamental ignorance, because it is that upon which all defiled dharmas rely. The word "karma" refers to the karma characteristic. The word "consciousness" refers to the evolving consciousness and the other [consciousnesses]. "Arising-and-ceasing characteristics" is the general designation for the gate. The word "shown" means shown by way of contrast. Here, the word "because" (以) extends distantly to apply to the three words [karma, consciousness, arising-and-ceasing], because these three dharmas are the conditions from which virtues arise. Having explained the brief explanation section, next I will explain the extensive explanation section. Within this section there are two kinds. What are the two? The first is a question, and the second is an answer. Here, one should know that the question is brief and the answer is extensive. "How is this shown?" is the interrogation, that is to say, interrogating its reason. From this point down, it directly answers this question. Within this answering explanation there are three kinds. What are the three? The first is the correct principle of our own school, the second is non-path erroneous practice, and the third is the full presentation of counter-measures; these are named the three. One should observe the characteristics of the explanation in their proper order. "Because all dharmas are originally mind only and truly have no thoughts" is the first, the correct principle of our own school. That is to say, the dharma-nature from beginningless time is only one mind, for there is not a single dharma that is not the mind. "Yet there is a deluded mind that non-awakeningly gives rise to thoughts and sees various sense objects; therefore it is called avidyā" is the second, non-path erroneous practice; that is to say, it generally adduces the stages of avidyā on top of the root. From this point down, it directly reveals the full presentation of the differences among the counter-measures. As spoken of above, regarding the six characteristics of virtues within the substance of original awakening, each is established and revealed by observing what faults it counters. That is to say, fundamental ignorance perfumes the ocean of the one mind, giving rise to karma and the other various consciousnesses, obscuring the light of the real wisdom of prajñā and increasing the darkness of stupidity and confusion; this is the delimitation of non-awakening avidyā. It is established and revealed in contrast to this, as the virtue of establishing the wisdom-light of original awakening, because the nature of the one mind is extinguished and free from arising. Just as the original text says: "Because the non-arising of the mind-nature is the meaning of the light of great wisdom." From this point down, it reveals the second virtue; the characteristics of the text can be seen. Such a deluded mind gives rise to views and reaches sense objects; it moves purely within false sense objects and cannot penetrate true sense objects. Why is this? Because truth and falsehood are contradictory and do not accord with each other. Just as the original text says: "Because if the mind gives rise to views, then there are characteristics of not seeing." From this point down, it clarifies the meaning of universal contemplation. And because the true mind is free from the evolving view, it penetrates all dharmas with nowhere it does not reach, nowhere it does not fit, and nowhere it does not exhaust. Why is this? Because true cognitive vision is free from the extreme views of that which sees and that which is seen. Just as the original text says: "Because the mind-nature being free from views is the meaning of universally illuminating the dharmadhātu." From this point down, it clarifies the third virtue. That is to say, if the mind has characteristics of motion and shifting, it is the perfumed habit-energy of avidyā and therefore moves falsely. It is established and revealed in contrast to this, in accordance with principle and without error, because the mind-nature is serene and free from noisy agitation, upright and free from inverted understanding, which is the illumination of real wisdom. Just as the original text says: "Because if the mind has motion, it is not true knowledge." From this point down, it reveals the fourth virtue. That is to say, it is established and revealed as the originally existent virtue of self-nature purity, in contrast to the fact that false dharmas from beginningless time have no self-substance. Just as the original text says: "Because it has no self-nature." From this point down, it reveals the fifth virtue. That is to say, false dharmas are impermanent because they are shifted by the four characteristics, are not pleasure because they evolve together with the three kinds of suffering, are not self because they lack the two kinds of sovereignty, and are not pure because they lack the purity of the single path. Using these four kinds of faults as counter-measures, the four kinds of virtues within the substance of original awakening are established and revealed. Just as the original text says: "Because it is not permanent, not pleasure, not self, and not pure." From this point down, it reveals the sixth virtue. That is to say, false dharmas burn the true mind, and therefore they are called "heat"; moreover, they vex and distress all sentient beings, and therefore they are called "distress"; they destroy and change virtues so as to prevent their function, and therefore they are "decay and change"; because of these facts, all sentient beings do not attain sovereignty, and therefore it is also called "lack of sovereignty." In contemplation of these facts as contrasts, the virtue of coolness, changelessness, and sovereignty is established and revealed. Just as the original text says: "Because heat, distress, decay, and change, then, are non-sovereignty." From this point down, it reveals the meaning of the characteristics of boundless virtues. That is to say, if the defiled dharmas to be cured are limitless and innumerable, then the pure dharmas that cure them are also limitless and boundless. Just as the original text says: "Down to having the meaning of false defilements exceeding the sands of the Ganges; in contrast to this meaning, because the mind-nature is motionless, there is the manifestation of the meaning of the characteristics of all pure virtues exceeding the sands of the Ganges." From this point down, it concludes with the complete virtue. That is to say, if the dharma of the one mind had characteristics of motion and shifting, and further saw an external object ahead that could be cognised, then because the mind that sees and the object that is seen would be two differentiated things, the virtues of original awakening would not be complete. Yet although the virtues of the original nature exceed the sands of the Ganges, they are only the measure of the one mind and ultimately lack two substances. Why is this? Because all such virtues each do not divide their substance, and their measure is equal in the one dharmadhātu. Therefore, the complete virtues of the self-nature are constantly and perpetually endowed across the two positions of bondage and liberation, and are called the dharmakāya, and called the tathāgatagarbha. Just as the original text says: "Because if the mind has arising and further sees a dharma ahead that can be thought of, then there would be a lack; such limitless virtues of pure dharmas are just the one mind, with nothing further to be thought of, and therefore it is complete, and called the dharmakāya, the tathāgatagarbha." By reliance upon which sūtra is this definitive resolution of the equality of the quantities of defilement and purity explained? It is the *Great Dhāraṇī Sūtra of Mañjuśrī's Skill-in-Means and Resemblance Parables*. How is it spoken of in that sūtra? That is to say, it is spoken of in that sūtra in this way: At that time, Mañjuśrī, receiving the Buddha's spiritual power, immediately spoke an udāna verse, saying: