首楞嚴義疏注經 1.12

1.12

Second, demonstrating the scope and limits in terms of the arising of dharmas, from root to branch. Based on the Awakening of Faith, it clarifies the five tiers of the root and branches of all defiled dharmas. In the treatise, first, the one mind alone is the fundamental source. Second, based on the one mind, two gates are opened: 1. The gate of the mind as tathatā, namely, that the nature of mind is without arising and without cessation; 2. The gate of the mind as arising and ceasing, meaning that based on the tathāgatagarbha coalescing with arising and ceasing, it is named the ālaya-consciousness. Third, based on this consciousness, two meanings are clarified: 1. The meaning of enlightenment, which refers to the mind-essence being free from thought, and so forth; 2. The meaning of non-enlightenment, which refers to not knowing in accordance with reality that the dharma of tathatā is one, the non-enlightened mind moving, and so forth. Fourth, based on this latter meaning, the three subtle [aspects] arise: 1. Through non-enlightenment the mind moves, named the aspect of karma; 2. Dependent on movement there is the ability to see, named the aspect of the evolving [mind]; 3. Dependent on seeing, objects falsely manifest, named the aspect of manifestation. Fifth, based on this last, the six coarse [aspects] arise: 1. The aspect of intellection (distinguishing based on objects, which is innate grasping of dharmas); 2. The aspect of continuity (arising unbroken thoughts based on intellection, which is discriminative grasping of dharmas); 3. The aspect of grasping (the mind arising attachment, which is innate grasping of self); 4. The aspect of reckoning names (discriminative grasping of self; the above four are all afflictions); 5. The aspect of arising karma (karma); 6. The aspect of suffering bound by karma (retribution). If the various schools are aligned with these five tiers to demonstrate their scope: humans and devas only match karma and retribution; the small vehicle matches the latter four coarse ones; the Dharma-character [school] culminates at the three subtle ones; while the final, sudden, and perfect comprehensively explain root and branch, only then exhausting the first source of the one mind. The first source of the one mind is precisely the permanently abiding true mind, the naturally pure and luminous essence of this sūtra. Because the sūtra designates this mind as the fundamental lineage, all causes and effects, worlds and fine dust motes, are formed because of the mind. Because in the two fundamentals, it is taught as the original luminous essence of beginningless bodhi and nirvāṇa (the first tier). Regarding seeing and regarding mind, whether refuting or harmonising, even when thoroughly examining the three categories and seven great elements, all are stated to be the wondrous nature of tathatā, and so on—this is the gate of the mind as tathatā. The sūtra uses the metaphors of staring with fixed eyes and clapping hands, cataract seeing the halo around a lamp, the nature being luminous and complete, the nature being stimulated because of luminosity, and the original luminosity of the essence of consciousness; the nature, all minds, and so forth—these are the gate of arising and ceasing (the second tier). When Pūrṇa raised a doubt, the Buddha brought up the wonderful clarity of original enlightenment, that natural enlightenment must be clear, falsely making it an enlightened clarity, that enlightenment is not what is illuminated, and establishing an object due to clarity, and so on—these are original enlightenment and non-enlightenment. Knowing clearly by oneself, bringing forth reality and returning to the origin, being enlightened to delusion and delusion being extinguished, and so on—these are initial enlightenment (the third tier). The three marks, the four wheels, darkness becoming emptiness, and within the dark void, darkness congealing into form, and so on—these are the three subtle [aspects] (the fourth tier). Arousing dust-toil afflictions, gathered conditions churning within, rushing forth outside, the two kinds of continuity of karmic retribution and sentient beings, and so on—these are the latter five coarse [aspects] (the fifth tier). Because of this, this sūtra fully explains root and branch; when students examine it thoroughly, its abstruse depth is fully apparent.