勝鬘寶窟 2.48.3

2.48.3

In moistening karma and moistening rebirth, the fetter of craving is strongest; hence craving is spoken of in particular. There is no luminous comprehension. Because it is defiled in this way, it is termed 'ignorance' (avidyā). Second is the section on deriving the names. If we rely on the first explanation, seeing the single principle is called 'seeing in a single place' (darśana-ekasthāna); this derives its name from that which can remedy [it]. If we rely on the latter meaning, the five sharp defilements are called 'views' (dṛṣṭi); when the path of seeing is entered, they are all severed together, and thus it is called the 'entrenchment of seeing in a single place'. This derives its name from combining the remedy and that which is remedied. If the four entrenchments are divided into two positions, they are views and craving. Separating craving into three and taking views as one, it is called the 'entrenchment of seeing in a single place'; this derives its name intrinsically from its locus. The remaining three entrenchments establish their names intrinsically, while the final one is designated by its fault. Among these three explanations, the latter meaning is considered standard. Why is this so? Now, in explaining the four entrenchments of defilements, the names should be established strictly based on delusion; how could one combine both comprehension and delusion in the explanation? The lower fascicle of the Yingluo jing, in explaining the five entrenchments, says that when sentient beings' consciousness first gives rise to a single notion, it abides in conditions: arising in accord with the ultimate truth is called good, while arising contrary to the ultimate truth is called delusion. Taking these two as entrenchments, they are called 'innate good' and 'innate delusion'. Taking this good and delusion as the root, all good and delusions arise. Good and delusion arising dependent on conditions of all dharmas are called 'enacted' (kṛta); by attaining the enactment of good and by attaining the enactment of delusion, the mind itself is nonetheless neither good nor delusion. Deriving their names from the two conditions, they are thus called the two minds of good and delusion. Arising as delusion of the desire realm, it is called the entrenchment of the desire realm. Arising as delusion of the form realm, it is called the entrenchment of the form realm. Arising as delusion of the mind, it is called the entrenchment of the formless realm. Because all defilements arise from these four entrenchments, they are the four entrenchments of initial arising. Prior to these four entrenchments, there are no dharmas that arise; thus it is the entrenchment of beginningless ignorance. Diamond-like wisdom knows that this initially arising single notion has an end, yet does not know whether prior to its beginning there were dharmas or no dharmas; innate constitutes one entrenchment, and enacted constitutes three entrenchments. Only the Buddha knows the beginning and knows the end. The text of this sūtra is difficult to understand; I shall now explain it briefly. When consciousness in all sentient beings gives rise to a single notion, this is the entrenchment of ignorance. Abiding in conditions and giving rise to a single thought of good or evil, this is the entrenchment of seeing in a single place. Because it is the initial stage, a single thought of innate good or evil is therefore called the entrenchment of seeing in a single place. Because, by contravening the truth, evil arises, it should be severed upon seeing the truth; hence it is called 'seeing'. Produced from a single thought, it can give rise to the delusions of the three realms; the delusions of the three realms are termed the three entrenchments. Because the delusions of the three realms arise from the preceding innate delusion, they are called 'enacted'. Producing the defilements of the four entrenchments again from the four entrenchments is also called 'arising' (samutthāna). This means that the four entrenchments of a preceding thought produce the four entrenchments of a subsequent thought; it can also mean that the four entrenchments formed as nature give rise to the active four entrenchments. The diamond mind only sees that the initially arising single thought of consciousness has the meaning of final cessation, but does not know whether prior to that single thought of consciousness there was something or nothing; the Buddha completely knows both beginning and end. This is identical to the Nirvāṇa Sūtra. Bodhisattvas of the tenth stage only see its end and do not see its beginning; the Buddhas, Tathāgatas, completely see both beginning and end. Third is the section clarifying the essence (svabhāva). The eighty-eight proclivities constitute the essence of the entrenchment of seeing in a single place. The four proclivities of greed, anger, pride, and ignorance constitute the essence of the entrenchment of desire-craving. The three proclivities of craving, pride, and ignorance constitute the essence of the two entrenchments of form and existence. If the two dharmas of craving and views are taken as the essence, the views of the three realms constitute the essence of the entrenchment of seeing in a single place, and the craving of the three realms constitutes the essence of the three entrenchments. The reason why views are combined and craving is separated is precisely to highlight the fault of craving. Both moistening karma and moistening rebirth are due to craving; therefore, since this sūtra now directly clarifies the meaning of taking rebirth, it extensively highlights craving. Furthermore, sentient beings mostly give rise to craving and rarely give rise to views; for this reason, views are combined and craving is separated. Although craving and views are cited as the headings, any defilements belonging to craving or belonging to views are all subsumed within craving and views. As for the essence of the entrenchment of ignorance, failure to comprehend the two emptinesses of persons and dharmas, as well as the tathāgatagarbha, constitutes the essence of the entrenchment of ignorance. Fourth is the section on entrenchment and arising. There are two kinds: first, distinction by same category: the seeds of the five entrenchments, being able to produce, are the 'entrenchment' (bhūmi), and what is produced by active thoughts is the 'arising' (samutthāna); second, distinction by different categories: among the four entrenchments, seeing in a single place is the entrenchment, and the three entrenchments, arising from the entrenchment of seeing in a single place, are called the 'arising'. Thus the Samyuktābhidharmahṛdaya states: 'What is severed by seeing the truth is the cause of all defiled dharmas.' Furthermore, the entrenchment of ignorance, being able to produce from the beginningless [past], is the entrenchment; the defilements numerous as the sands of the Ganges, arising from ignorance, are the arising. Next, distinguishing entrenchment and arising according to coarse and subtle: ignorance is the entrenchment, and the defilements of the four entrenchments are the arising. Again, some say there are four kinds of arising: First is distinction between nature and phenomenal objects. Within that phenomenal consciousness, defilement grasping at nature is called 'delusion of nature' and spoken of as the entrenchment; the remaining views, cravings, and so forth, arising separately based on objects, are spoken of as 'delusion of phenomenal objects' and generally named 'arising'. That grasping at nature is named 'the mark of grasping and attachment' in Aśvaghoṣa's treatise, and also named 'affliction associated with grasping'. The remaining views, cravings, and so forth are named 'the mark of calculating names' in Aśvaghoṣa's treatise; pursuing names to calculate a self and produce various fetters is called calculating names. The masters of the Tattvasiddhi-śāstra broadly share this explanation, taking the general grasping of marks as the root, named the entrenchment, and the defilements of specific marks as the branches, hence named the arising. Second is distinction between root and branches. Within the preceding phenomenal objects, the ten proclivities are the entrenchment, and the remaining entanglements, defilements, and so forth are taken as the arising. Third is distinction between formation and arising. All defilements formed by innate habituation through past conditioning are together named entrenchments. Arising actively when encountering conditions is named arising. Fourth, preceding ones being able to produce subsequent ones are generally named entrenchments; subsequent arisings relying on the preceding are together named arisings.