大方廣佛華嚴經疏 40.2

40.2

In the second [section], the gate of subsumption under the one mind: however, this single gate contains multiple meanings, which are briefly divided into two: first, the gate of tracing the branches back to the root; second, below the phrase "The Tathāgata in this [matter]," the gate of the mutual reliance and sustenance between root and branches. Now, regarding the first: relying on the three contemplations of the treatise [Daśabhūmika-śāstra], first, in terms of marks and truths, this corresponds to the second, the contemplation of the truth of the highest meaning (paramārtha-satya). The commentary's introductory rationale states: "Why is there the differentiation of the highest meaning? Because by thus realizing the highest meaning one attains liberation from that contemplation." This explains the reason for cultivating contemplation. Because the highest meaning is the nature of arising through conditions, if one sees the nature of conditions, one is freed from the bondage of conditions; therefore, one cultivates that contemplation. Although the treatise's sūtra text says that all are the mental application of the one mind, taking the active, capable one mind, it is therefore called the contemplation of the highest meaning. The treatise says that it is merely one mind because the entire triple world is transformed only by mind. This statement is comprehensive. "Transformed" (zhuǎn) means arising and operating, and also means transformation. However, this single passage is cited across various teachings to substantiate mind-only. How does the one mind make the triple world? There are briefly three meanings: First, people of the two vehicles assert that external objects exist, failing to understand mind-only. Even if they hear of "one mind," they merely regard it as the "one" of absolute truth, or assert that it is transformed by mind while not being entirely mind. Second, the ripening ālaya[-vijñāna] is called the one mind, spoken of as one mind to preclude external objects. Third, the nature of the tathāgatagarbha is the pure one mind, spoken of as one mind because in principle there are no two essences. As for this first "one mind," bodhisattvas do not practice this contemplation. Regarding the latter two "one minds," the intent of the sūtra clearly applies throughout the three contemplations: taking the pure one mind as the first contemplation, and applying both minds to the latter two contemplations. The latter two "one minds" are briefly explained as in the [Chapter of the] Clarification of Inquiries, and when extensively unfolded, there are ten: The first gate conventionally speaks of one mind, asserting that external dharmas truly exist, but are merely altered by the mind. The nine gates below are truly nothing but the one mind. Second, it is spoken of as one mind because marks and seeing both persist. This applies to the eight consciousnesses and all mental factors, as well as the transformed objective aspect (nimittabhāga) complete with root and reflection. Due to the permeating force of the limbs of existence and the like, the retribution of the environment and sentient beings of the triple world is transformed and manifested, as extensively explained in treatises such as the Mahāyānasaṃgraha and the Vijñaptimātratā[-siddhi]. Third, it is spoken of as one mind by subsuming marks into seeing. This also applies to the primary minds and mental factors; however, the transformed objective aspect does not arise from separate seeds: the consciousness capable of seeing arises bringing forth that reflection, as fully explained in the Saṃdhinirmocana-sūtra, the Viṃśikā, and the Ālambanaparīkṣā. Fourth, it is spoken of as one mind by subsuming mental factors into the primary mind. This applies only to the eight consciousnesses, because those mental factors rely on the primary mind, lacking an essence of their own, and are also transformed by the mind, as explained in the Sūtrālaṃkāra. Fifth, it is spoken of as one mind by returning the branches to the root. That is to say, the seven transforming consciousnesses are all differentiated functions of the root consciousness, lacking a separate essence. The Laṅkā[vatāra-sūtra] states: "The ocean of the storehouse consciousness is permanently abiding; moved by the wind of objects, waves of various consciousnesses leap up and arise in transformation." It also states: "Just as the waves of the great ocean have no manifold marks, so too is the mind of the consciousnesses; a difference also cannot be found." Since it says that apart from water there are no separate waves, it is clear that apart from the root consciousness there are no separate first seven [consciousnesses]. Sixth, it is spoken of as one mind by subsuming marks into nature. That is to say, these eight consciousnesses all lack self-nature, being solely the impartial manifestation of the tathāgatagarbha, with all remaining marks entirely exhausted. The sūtra states: "All sentient beings are the mark of nirvāṇa," and so forth. The Laṅkā states: "There are eight whose marks are not destroyed; marklessness is also devoid of marks." Canonical passages such as these providing genuine proof are not single. Seventh, it is spoken of as one mind because nature and marks are both fused. That is to say, the tathāgatagarbha in its entire essence accords with conditions to accomplish all phenomena, yet its own nature is originally unproduced and unceasing. Thus noumenon and phenomena are completely fused without obstruction; therefore, within the one mind, the two truths are both unobstructed. The Awakening of Faith states: "Relying on the dharma of the one mind, there are two gates, up to they are not separate from each other." Furthermore, the Ghanavyūha states: "The Buddha spoke of the tathāgatagarbha as the ālayavijñāna," as well as analogies such as gold and a ring. Furthermore, the Śrīmālā[devī-sūtra] states: "The inherently pure mind, being undefiled yet defiled, is difficult to understand. Being defiled yet undefiled is also difficult to understand." These all clarify that the pure nature, in according with defilement, completely becomes the conventional, which is the gate of arising and ceasing; while the nature of defilement is constantly pure and originally truly pure, which is the gate of suchness (tathatā). This being so, the defilement that is identical with purity does not obstruct the true yet is constantly conventional; the purity that is identical with defilement does not disrupt the conventional yet is constantly true. Therefore, without obstructing the one mind, the two truths are both maintained—a point rich in meaning upon deep reflection. Eighth, it is spoken of as one mind because phenomena are fused and interpenetrate. That is to say, because the nature of the mind is perfectly interpenetrating and unobstructed, phenomena are formed through nature, and phenomena are also fused without mutually obstructing one another: the one enters the all; within the one, an immeasurable number is understood, and so forth; within each and every particle of dust, one sees the dharmadhātu; gods, humans, and asuras are not separate from a single particle of dust. Such passages are numerous. Ninth, it is spoken of as one mind by causing phenomena to be mutually identical. That is to say, the phenomena that rely on nature have no other phenomena apart from it; since the nature of the mind has no difference between this and that, phenomena are also all identical with the one. As the passage above states: "The one is precisely the many, and the many are precisely the one," and so forth. Tenth, it is spoken of as one mind because of the unobstructedness of Indra's net. That is to say, within the one there is the all, and within that all there is again the all, layer upon layer without end, all because the nature of the tathāgatagarbha of mental consciousness is perfectly interpenetrating and inexhaustible. Among the above ten gates: the first belongs to the Hinayāna teaching; the next three pertain to the provisional; the next three accord with the real; the final three pertain to the distinct teachings within the perfect teaching. If descending to accord with the various vehicles, they universally penetrate the ten unobstructed. This is the overarching principle of the entire work, not restricted to this chapter alone; as contemplation is formed differently according to each and every gate, one can seek it in open reflection.