大乘起信論義疏 2

English (machine translation) 2

Language: English

2.1

Composed by the Śramaṇa Huiyuan of Jingying Temple

In the second cycle, there are also four sections: first, defining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the locations of severance; fourth, distinguishing liberation in relation to the obstructions. Regarding the definition of their characteristics, how is it known? The inherent defilements of the five abodes are taken as the affliction obstruction (kleśāvaraṇa), and ignorance concerning phenomenal facts is taken as the wisdom obstruction (jñeyāvaraṇa). As the Nirvāṇa Sūtra says: 'Severing all greed, anger, delusion, and so forth brings liberation of mind; because there is no obstruction regarding all that is to be known, one attains liberation through wisdom.' Greed, anger, and delusion are precisely the inherent defilements of the five abodes. Attaining non-obstruction regarding all that is to be known should be known as precisely removing ignorance concerning phenomenal facts. Again, as the Daśabhūmika Sūtra says, 'Taking the Buddha's non-obstruction as liberation through wisdom'—one should know this is precisely removing ignorance concerning phenomenal facts—and 'transcending the defilement of delusion as liberation of mind'—one should know this is taking the inherent defilements of the five abodes as the affliction obstruction. Furthermore, the Saṃyuktābhidharmahṛdaya-śāstra states: 'The Tathāgata severs two kinds of ignorance: first, severing the defiled; second, severing the undefiled.' Defiled ignorance is precisely the inherent defilements of the five abodes; undefiled ignorance is precisely the mind of ignorance concerning phenomenal facts. In accordance with verifying these texts, one should know that the inherent defilements of the five abodes are taken as the affliction obstruction, and ignorance concerning phenomenal facts is taken as the wisdom obstruction. Next, explaining their names: the inherent defilements of the five abodes are able to give rise to both fragmentary and transformation samsara, toiling and disturbing practitioners; thus they are named the affliction obstruction. The obscurity and confusion concerning phenomenal facts can obstruct the Tathāgata's all-inclusive knowledge and clear understanding; therefore this is called the wisdom obstruction. Next, distinguishing the locations of severance, there are three distinct locations: first, the relative distinction between the worldly and transworldly; second, the relative distinction between exertion and effortless non-exertion; third, the relative distinction between cause and fruit. Regarding the first pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Prior to the stages (bhūmis), one severs the inherent defilements of the five abodes, because by relinquishing marks one accords with tathatā. From the first bhūmi upward, one severs the wisdom obstruction, because above the bhūmis one accords with the dharmadhātu and thoroughly comprehends all phenomena without obstruction. Hence the Daśabhūmika Sūtra states: 'On the first bhūmi, all worldly texts, litigation, and incantations cannot be exhausted.' Second, comparing them in terms of superior and inferior: bodhisattvas prior to the stages remove only afflictions; from the first bhūmi upward, their practice of wisdom is vast, and they sever both obstructions simultaneously. In the second pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Prior to the seventh bhūmi, one removes only afflictions; from the eighth bhūmi upward, one eliminates the wisdom obstruction. For instance, purifying the Buddha-lands on the eighth bhūmi severs all ignorance concerning form. On the ninth bhūmi, comprehending the initial movements of mind eliminates all ignorance concerning mental movements. On the tenth bhūmi, obtaining supreme mastery among all phenomena severs ignorance regarding all dharmas. These are all the removal of ignorance concerning phenomenal facts. Second, comparing them in terms of superior and inferior: prior to the seventh bhūmi, one removes only afflictions; from the eighth bhūmi upward, both obstructions are severed simultaneously. In the third pair, there are two distinct meanings: first, discussing them in terms of alternation between implicit and explicit. Up to the vajra[-like concentration], one severs the affliction obstruction; on the Tathāgata bhūmi, all-inclusive knowledge becomes manifest, fully comprehending all differentiated phenomena. Severing the wisdom obstruction—because ignorance concerning phenomenal facts is difficult to sever—is only exhausted upon reaching Buddhahood. Second, comparing them in terms of superior and inferior: up to the vajra[-like concentration], one severs only afflictions; in the Tathāgata's fruitional virtue, both obstructions are severed simultaneously. Next, distinguishing liberation in relation to the obstructions: removing the affliction obstruction brings liberation of mind, and eliminating the wisdom obstruction brings liberation through wisdom. Regarding liberation of mind, there are two kinds: first, the worldly mind of the practice of Buddhas and bodhisattvas; second, the ultimate-truth mind of Buddhas and bodhisattvas. Because the four abodes are severed, the conventional-truth mind is liberated; because avidyā is removed, the ultimate-truth mind is liberated. As for liberation through wisdom, the all-inclusive knowledge that illuminates all worldly things attains liberation. In the third cycle, there are also four sections: first, defining the characteristics of the obstructions; second, explaining the names of the obstructions; third, clarifying the locations of severance; fourth, distinguishing liberation in relation to the obstructions. Regarding the definition of their characteristics, how is it known? The inherent defilements of the five abodes and ignorance concerning phenomenal facts are taken as the affliction obstruction, while discriminative wisdom is taken as the wisdom obstruction. As the Śrīmālādevī Sūtra states: 'The five abodes and their arising are together named afflictions.' This clearly shows that the five abodes and ignorance concerning phenomenal facts are the affliction obstruction. Regarding discriminative wisdom being the wisdom obstruction, as the Ratnagotravibhāga says: 'There are four kinds of obstructions whereby one does not attain the Tathāgata's purity, self, bliss, and permanence: first, the mark of condition, which refers to the ground of avidyā—because of this obstruction, one does not attain the Tathāgata's ultimate true purity; second, the mark of cause, which refers to undefiled karma—because of this obstruction, one does not attain the true self; third, the mark of arising, which refers to the mind-made body—because of this obstruction, one does not attain true bliss; fourth, the mark of destruction, which refers to transformation samsara—because of this obstruction, one does not attain true permanence.' Since that [treatise] states that undefiled karma obstructs the attainment of the true self, it is certainly known that conditioned wisdom of discrimination is the wisdom obstruction. Furthermore, as the Daśabhūmika Sūtra says: 'On the sixth bhūmi, it explains the cause for purifying the wisdom obstruction as the non-discriminative samādhi of emptiness.' Since non-discrimination is taken as the purification of the wisdom obstruction, it is clear that discriminative wisdom itself is taken as the wisdom obstruction. Also, the Laṅkāvatāra Sūtra says: 'Conceptualized jñeya-wisdom—upon its cessation one attains my nirvāṇa.' Only when jñeya-wisdom is ceased is it called nirvāṇa; this clearly shows that the conceptualized wisdom that is ceased is an obstruction. Furthermore, Nāgārjuna said: 'Just as initial and sustained application, compared to what is below, are wholesome, but compared to the second dhyāna are faults; up to [the sphere of] neither-perception-nor-non-perception, which compared to what is below is wholesome, but compared to the transworldly path is a fault.' Conditioned wisdom is likewise: compared to the worldly, it is wholesome; but compared to the true nature, it is also a fault. Since it is called a fault, why would it not be an obstruction?

2.3

Next, explaining their names: the inherent defilements of the five abodes and ignorance concerning phenomenal facts are in essence dark, confused, toiling, and turbulent dharmas, and are therefore named afflictions. Conditioned wisdom obstructs the real, and is therefore named the wisdom obstruction.

2.4

Question: This wisdom can reveal the real; thus the sūtra explains it as an illuminating cause (kāraka-hetu). Why is it now spoken of as an obstruction to wisdom? [Answer:] Although it conforms to the real, it is nonetheless called an obstruction. Just like medicine curing a disease: if the medicine is not cleared away, the medicine again becomes an affliction. This is also like that.

2.5

How does it hinder the real? As the Vimalakīrtinirdeśa states: 'Quiescence is bodhi, because it extinguishes all marks.' This wisdom is a mark; therefore it is an obstruction. 'Non-contemplation is bodhi, because it is free from all conditions.' This wisdom is conditioned; therefore it is an obstruction. 'Non-action is bodhi, because it is without recollection.' This wisdom recollects; therefore it is an obstruction. 'Severance is bodhi, because it severs all dogmatic affirmations.' This wisdom is a view; therefore it is an obstruction. 'Separation is bodhi, because it is separated from conceptualization.' This wisdom is conceptualization; therefore it is an obstruction. 'Obstruction is bodhi, because it obstructs all vows.' This wisdom is a vow; therefore it is an obstruction. Bodhi is true luminosity; this wisdom is dark in nature; therefore it is an obstruction. Just as worldly pleasant feeling is in its nature the suffering of conditioned existence, such faults cannot be detailed fully; because they all contradict the virtue of the real, they are spoken of as obstructions.

2.6

Next, to analyze the stages of elimination. There are two [approaches to] the stages of elimination: first, distinguishing [them] by contrasting the pre-bhūmi [stages] with the bhūmis; second, distinguishing [them] directly in terms of the worldly and supramundane within the bhūmis. Within the first contrast, there are two distinct meanings: First, discussing them in terms of alternating latency and manifestation. Prior to [the stage of] resolving and practice, because one cultivates by increasing marks, one eliminates the affliction-hindrance; from the first bhūmi upward, because one cultivates by relinquishing marks, one eliminates the knowledge-hindrance. How does increasing marks eliminate affliction? Affliction precisely takes dark delusion as its defect. From the beginning onward, as one cultivates clear understanding, conditioned wisdom progressively increases and dark delusion is gradually relinquished; by the time of resolving and practice, clear understanding is predominant and the hindrance of delusions is thoroughly exhausted, which is spoken of as elimination. How does relinquishing marks eliminate the knowledge-hindrance? The knowledge-hindrance precisely takes discrimination as its fault. From the first bhūmi upward, having fully verified one's own reality, conditioned cultivation is gradually relinquished and the fault of discrimination is extinguished, which is called eliminating the knowledge-hindrance. Second, evaluating them by comparison of superior and inferior. Bodhisattvas prior to the bhūmis only eliminate affliction. From the first bhūmi upward, because the counteragents are deep and broad, both hindrances are simultaneously removed. If we speak of the understanding and cessation of the object-discriminating consciousness, it can also be attained prior to the bhūmis, but it is simply not discussed [here]. Next, distinguishing [them] by contrasting the worldly and supramundane within the bhūmis. The first, second, and third bhūmis are termed worldly; the fourth bhūmi and above are termed supramundane. Within this there is also a distinction between two approaches: First, discussing them in terms of alternating latency and manifestation. The worldly practice of the third bhūmi and below eliminates the affliction-hindrance; the supramundane true wisdom of the fourth bhūmi and above eliminates the knowledge-hindrance. How does the worldly eliminate the affliction-hindrance? As the Daśabhūmivyākhyāna says: "The first bhūmi eliminates the hindrance of the ordinary person's self-mark. The ordinary person's self-hindrance is precisely the entrenchment of holding to a single locus. In the second bhūmi, one eliminates the afflicted delusion that can cause transgression. The afflicted delusion of transgression is precisely the three kinds of entrenchments: desire-attachment, form-attachment, and existence-attachment. In the third bhūmi, one eliminates the dark mark, the delusion-hindrance regarding various phenomena such as hearing, thinking, and cultivation. The dark mark is precisely the entrenchment of ignorance. Therefore, it is clear that the worldly bhūmis only eliminate the affliction-hindrance." How does the supramundane eliminate the knowledge-hindrance? The knowledge-hindrance has three [aspects]: First is the knowledge-hindrance, namely the mind of emptiness and existence. Second is the substance-hindrance, namely establishing the substance of spiritual knowing. What is its characteristic? It refers to that conditioned wisdom which, directly contemplating that all phenomena are neither existent nor non-existent, relinquishes the prior hindrance of discriminating existence and non-existence. Although it relinquishes the hindrance of discriminating existence and non-existence, it still perceives itself as the capable contemplator and tathatā as that which is contemplated. Perceiving oneself as capable of contemplating, the mind is different from tathatā; tathatā being that which is contemplated, tathatā is distinct from the mind. Because it perceives its own mind as distinct from tathatā, it is not yet able to dissolve and relinquish the hindrance of spiritual knowing, which is called the substance-hindrance. Third is the notion of the counteragent. Broadly speaking, the previous two kinds are both notions of the counteragent; however, this one aspect is ultimate among counteragents, so it is specifically given the name of "counteragent". Yet this mark of the counteragent is also conditioned wisdom; counteracting and breaking the previous hindrance of spiritual knowing, the true mind unites with tathatā. Even though it again unites with tathatā, in terms of its substance it is still a phenomenon of arising and ceasing belonging to the seventh consciousness, hindering the wisdom free from arising and ceasing that truly realizes [tathatā]; therefore it is called a hindrance. The hindrances being distinguished in this way, how are their counteragents and elimination? Beginning from the fourth bhūmi up to the seventh bhūmi, one eliminates the knowledge-hindrance; entering the eighth bhūmi, one eliminates the substance-hindrance; from the eighth bhūmi upward to the Tathāgata-bhūmi, one eliminates the notion of the counteragent. How is the knowledge-hindrance eliminated? In the fourth, fifth, and sixth bhūmis, one contemplates emptiness to dismantle existence, relinquishing the wisdom that discriminates and grasps at existence. Thus, the Daśabhūmika Sūtra broadly clarifies that in the fourth bhūmi one contemplates all phenomena as unarisen and unceasing, relinquishing the hindrance of pride in discriminating and understanding phenomena. In the fifth bhūmi, one contemplates the equality of the Buddha-dharma in the three times, relinquishing the conceited mind that discriminates physical purity. In the sixth bhūmi, one contemplates the equality of phenomena, relinquishing the conceited mind that discriminates defilement and purity. All these are contemplating emptiness to dismantle the mind that grasps at existence. In the seventh bhūmi, one contemplates the tathatā of all phenomena, relinquishing the prior mind that discriminates and grasps at emptiness. Separation from such things is called eliminating the knowledge-hindrance. How does the eighth bhūmi eliminate the substance-hindrance? In the previous seven bhūmis, although one contemplates the tathatā of phenomena, one still sees one's own mind as the capable contemplator and tathatā as that which is contemplated; due to this view, the mind is different from tathatā, and one cannot be vast, spontaneous, and unmoving. Entering the eighth bhūmi, one breaks through these hindrances, contemplating that outside of tathatā there has never been a mind, and outside of the mind there is no tathatā. Outside of tathatā there is no mind, so there is no mind different from tathatā; outside of the mind there is no tathatā, so there is no tathatā different from the mind. With no mind different from tathatā, one does not see a subject that knows; with no tathatā different from the mind, one does not see an object that is known. Subject and object having both vanished, they merge into a single mark, and one then relinquishes the intention of discriminative effort. Because effort is relinquished, one's practice equals tathatā, vast and unmoving; this is called entering the eighth bhūmi. When this virtue is accomplished, it is called eliminating the substance-hindrance. How is the notion of the counteragent eliminated from the eighth bhūmi to the Tathāgata-bhūmi? In the aforementioned eighth bhūmi, although the substance-hindrance has been eliminated, the notion of the counteragent still remains. Therefore, [a text] says of the eighth bhūmi: "Although this eighth bhūmi is without marks of hindrance, it is not without the notion of the counteragent; nevertheless, this notion of the counteragent is gradually eliminated from the eighth bhūmi upward, and is exhausted only upon reaching buddhahood." As for how that is eliminated: because discrimination ceases, the true mark appears before one. One awakens to the fact that phenomena are only true, without delusion from origin to end; through the power of this seeing of the true and absence of delusion, one is able to make the deluded counteragent such that the preceding does not generate the succeeding and the succeeding does not arise from the preceding, whereupon it is completely extinguished. Second, evaluating them by comparison of superior and inferior: in the first, second, and third bhūmis, the counteragents are slight and inferior, eliminating only affliction. From the fourth bhūmi upward, the counteragents are deep and broad, simultaneously removing both hindrances. If spoken of generally, from the first bhūmi up to the Buddha-bhūmi, one should know that in every thought-moment both hindrances are simultaneously eliminated: as conditioned wisdom gradually brightens, it eliminates the affliction-hindrance; as the true Dharma gradually manifests, it extinguishes the knowledge-hindrance. The counteragents and elimination are like this. Next, explaining liberation in relation to the hindrances: within this approach, upon eliminating affliction, the two liberations both arise; upon putting an end to the knowledge-hindrance, the two liberations both manifest. What are their characteristics? Previously, when cultivating counteragents to eliminate affliction, the path of the counteragent necessarily arose relying on the true; but the true upon which it relied constantly turned along with delusion. Therefore, activating the true mind through deluded cultivation causes the virtues of the two liberations to arise within that truth. Although the true virtues have arisen, being combined with the conditioned wisdom of the seventh consciousness, the true virtues are concealed by it and do not manifest; only when that wisdom is put to rest do the true virtues become manifest. It is just like a wax seal: when the seal is joined with clay, it causes the engraved image to be produced upon the clay. Although the image on the clay has been produced, covered by the wax seal it cannot be displayed; only when the wax seal is removed can the image be revealed. It is just the same here. The meaning of the two hindrances is difficult to fathom thoroughly; we have merely set forth a general indication following the broad outline. Now, the analysis of the two hindrances in this treatise represents the second round. Looking at the five entrenchments in relation to each other, the four entrenchments and their arisings together constitute the affliction-hindrance, while ignorance and its arisings equally constitute the knowledge-hindrance. Hence the Bodhisattvabhūmi takes ignorance together with delusion as the knowledge-hindrance. Within ignorance, discussing further according to the meaning: the Ganges-sands [delusions] that are generated are again afflictions, while the entrenchment of ignorance alone is the knowledge-hindrance. Therefore, in this treatise, only the ground of ignorance is taken as the knowledge-hindrance, while the defiled mind and the Ganges-sands [delusions] are taken as the affliction-hindrance.

2.7

Question: Within that object-discriminating consciousness, to which bhūmi does grasping-nature ignorance belong? To which bhūmi do all the attachments and views within the deluded consciousness belong? Answer: They are not fixed, and there are briefly two senses: First, discussing them in terms of alternating latency and manifestation: the grasping-nature ignorance within that object-discriminating consciousness is subsumed under the four entrenchments by taking the branch back to the root; all the attachments and views within that deluded consciousness are subsumed under ignorance by tracing the branches to the root. Second, discussing generally according to the meaning: all the views within the deluded consciousness are subsumed under the four entrenchments, and all the ignorance within the object-discriminating consciousness is also subsumed under ignorance.

2.8

Next, explaining following the text. In this there are two parts: first, the specific hindrances; second, from "What does this mean?" downward, explaining the characteristics of their meaning. As for the words "the meaning of the defiled mind", from the karmic consciousness downward up to the continuing consciousness constitutes the defiled mind. "It is able to hinder the fundamental wisdom of tathatā": this is because the sense of disturbance and toil of the Ganges-sands delusions is strong, so it is able to hinder the quiet, extinguished wisdom of tathatā. "The meaning of ignorance": this is the entrenchment of fundamental ignorance. "Hinders the wisdom of spontaneous activity in the world": ignorance has the sense of delusion and darkness, and therefore it hinders the Buddha's wisdom of all modes, which is true and clear understanding. "Spontaneous activity": this is inconceivable activity. The phenomena hindered are the two paths of realization and teaching, and the two fruits of dharmakāya and saṃbhogakāya. From here downward is the second [part], explaining their characteristics. Because it explains the two hindrances, it is divided into two: first is affliction, and second is the knowledge-hindrance. "What does this mean?": this poses a question to initiate [the explanation]. "Because relying on the defiled mind": this is the karmic consciousness. Being the first among the branches, it is therefore called "relying". As for the words "it can perceive, can manifest, and falsely grasps objects": this refers to the transforming, manifesting, and knowing consciousnesses, briefly omitting the continuing consciousness. Alternatively, because this is the substance of the six consciousnesses, it is therefore not discussed. "It contradicts the nature of equality": because the defiled mind is a discriminative mind, while the true mind is tranquil, they are directly opposed. Why does it contradict? Below clarifies the reason for the contradiction: "Because all phenomena are constantly tranquil and without marks of arising." This adduces the principle, briefly omitting the marks of delusion. However, this self-explains: "the delusion of non-enlightened ignorance" explains the hindrance. "Because it contradicts the Dharma": ignorance is dark delusion, while the wisdom of all modes is true clarity; hence they are opposed. Below explains the reason: "Because it is incapable of knowing all the various realms of the world": this adduces that which is hindered. Because it is the root source of all realms, the two hindrances are therefore explained.

2.9

From here below, fifth, is an explanation of the meaning of abandoning and ceasing. Here there are two parts: first, directly explaining abandoning and ceasing; second, from "Question" below, resolving difficulties and restating [the matter]. Within the first part, there are three sections: first, presenting the substance of delusion; second, from "Furthermore, the coarsest of the coarse" below, distinguishing according to persons; third, from "These two kinds" below, explaining the marks of abandoning and ceasing. As for "Furthermore, the marks of arising and ceasing are of two kinds," this generally announces their number. "Associated with the mind" refers to the last two consciousnesses and the six consciousnesses. "Unassociated with the mind" refers to the fundamental four entrenchments. From here below, it distinguishes according to persons. "The coarsest of the coarse is the realm of the pṛthagjana" refers to the six consciousnesses. "The fine within the coarse" refers to the two consciousnesses of intellect and continuation. "The coarse within the fine" refers to the defiled mind; because it is the branch-end of the sands of the Ganges, it is termed coarse. "The realm of bodhisattvas" refers to from the nature-stage onward up to the adamantine mind. "The finest of the fine is the realm of the Buddhas" refers to the fundamental consciousness of ignorance. From here below, third, explains the marks of abandoning and ceasing. Here there are two parts: first, explaining the reasons for arising; second, from "If the cause ceases" below, explaining the reasons for ceasing. "These two kinds of arising and ceasing exist depending on the perfuming of ignorance": because [ignorance] is the root of all delusions, it discusses the root through the branches. "Depending on the cause means the sense of non-enlightenment": that is, ignorance. "Conditions" refers to the objects of the six sense-dusts. Endowed with these causes and conditions, arising and ceasing are established. Next, it distinguishes the marks of ceasing. "If the cause ceases, then the conditions cease": objects have no self-[nature], but are formed due to the mind. Thus it was said above, "The three realms are deceptive and made solely by the one mind." When the mind that can form [them] ceases, that which is formed also ceases. "Because the cause ceases, the unassociated mind ceases": this explains that because the root perishes, the branches dry up; this is the karma, evolving, and appearing consciousnesses. "Because the conditions cease, the associated mind ceases": because objects perish, the mind following objects perishes. This explains that because the unassociated mind is delusive, objects are also delusive; because objects are delusive, the associated mind is also delusive. Next, it distinguishes the restatement. Here there is first a question, and then an answer. The meaning of the question, "If the mind ceases, how can there be continuation?": if both the associated and unassociated cease, then sentient beings would have no mind; how could there continually be [mind]? If it continues, how can one speak of ceasing? If the deluded mind constantly continues, how could sentient beings extinguish the delusive and realize the true? This raises difficulties by probing back and forth regarding the deluded mind. In the answer there are three parts: first, explaining through the Dharma; second, setting forth a simile; third, applying the simile. "Saying that it ceases means only that the marks of the mind cease" refers to the deluded consciousness. "Not that the substance of the mind ceases" refers to the true consciousness. The complete perishing of the deluded consciousness does not impede the real existence of the true [consciousness]. Because the true consciousness constantly exists, sentient beings are not annihilated; because the deluded consciousness ultimately ceases, sentient beings realize truth. "Wind" is a simile for ignorance, water is a simile for the true consciousness, and movement is a simile for the deluded consciousness. "If the water ceases, the wind would be cut off and have no basis" is a hypothetical simile; it is not that there is no water, but in order to reveal the meaning of dependence, this is said. How is this known? The hypothetical simile is not the primary point. Below, it explains that because the water does not cease, the aspect of the wind continues. "Only because the wind ceases, the moving aspect follows it in ceasing; it is not that the water ceases"—therefore we clearly know it is a hypothetical simile. From "Ignorance is also like this" below, it applies the simile. Ignorance corresponds above to the wind. "Depending on the substance of the mind" corresponds above to depending on the water. "And moves" corresponds above to having the moving aspect. "If the substance of the mind ceases" corresponds above to the hypothetical simile. From "Because the substance does not cease, the mind is able to continue" onward, it corresponds above to "because the water does not cease, the aspect of the wind continues." "Only because delusion ceases, the marks of the mind follow it in ceasing" corresponds above to "only because the wind ceases, the moving wind follows it in ceasing." "Not that the wisdom of the mind ceases" corresponds above to "it is not that the water ceases."

2.10

From here below, third, explains the meaning of perfuming between the true and the deluded. Here there are three parts: first, indicating the substances of the perfuming dharmas; second, from "The meaning of perfuming" below, briefly explaining the meaning of perfuming; third, from "How does perfuming arise defilement" below, extensively revealing the marks of perfuming. "Furthermore, there are four kinds of perfuming": this generally announces the number. "Defiled and pure dharmas arise without interruption": this is the function of perfuming. "Pure dharma" refers to the eighth consciousness. "Defiled cause" refers to the consciousness of ignorance. "Deluded mind": within the seventh consciousness, from the karma consciousness down to continuation, they are collectively named the karma consciousness. "Deluded objects" refers to all deceptive objects arisen from the mind of false discrimination. These four kinds are the substances of the perfuming dharmas. These four are still just like in the Bodhisattvabhūmi: "Thus and truly, ordinary fools do not know, giving rise to eight false discriminations and producing three things." The perfuming of tathatā is like that "thus and truly"; the perfuming of ignorance is like that "ordinary fools do not know"; the perfuming of the deluded mind is like those "eight false discriminations"; the perfuming of deluded objects is like the first deceptive thing among the "producing three things" there.

2.11

Question: Why are the consciousness of phenomena and the phenomenal sense bases and dusts not said to perfume? Answer: In this section, the branch-ends arisen from perfuming have not yet been explained, hence they are not discussed.

2.12

From here below, second, briefly explains the meaning of perfuming. Here there are three parts: first, stating the title; second, setting forth a simile; third, from "This is also like this" below, applying the simile. "The meaning of perfuming" states the title. "Worldly clothes" is a simile for the substance of defiled and pure dharmas. "Truly have no fragrance" is a simile for practice and function. "If a person perfumes them with incense, then they have a fragrant scent" is a simile for the practitioner perfuming in accordance with conditions, thus having defiled or pure functions. Next below, it applies the simile. This is also like this: in the true there is no defilement, but deluded perfuming causes it to exist; in the deluded there is no purity, but true perfuming causes it to exist. Therefore, within that delusion, there can be upāya and the arising of counteractive practices. Such is the meaning of the explanation. From here below, third, from "How does perfuming arise" below, extensively distinguishes the marks of perfuming. Here there are two parts: first, distinguishing perfuming arising defilement; second, from "How does perfuming give rise to pure dharmas" below, explaining perfuming arising purity. Within the first, there are two sections: first, explaining the sequential order of mutual arising of perfuming based on the previous four; second, from "This perfuming of deluded objects" below, separately explaining the differences in what is arisen from perfuming. "How defiled dharmas arise without interruption" is the title. Because of relying on the first dharma of tathatā, there is the second defiled cause of ignorance; because there is ignorance, there is the third deluded mind; because there is the deluded mind, there are the fourth deluded objects; because of the conditions of objects, it perfumes the deluded mind, causing it to become defiled and attached, producing karma and receiving suffering. "Thinking" is craving; "attachment" is views. Next, second, from "this deluded object" below, explains the differences in what is arisen from perfuming. Tracing the root from the branches, it distinguishes them in sequence. Because the substances of the dharmas that can perfume are four, what is perfumed should also be four; yet the text omits the meaning of what is arisen from the perfuming of tathatā. "This perfuming of deluded objects is of two kinds" is the title. This perfuming of objects gives rise to the consciousness of phenomena. Thinking is craving, grasping is views—these are the ten entanglements. Speaking of the perfuming of the arising mind is the second. "Karma consciousness" refers to the seventh consciousness. Perfuming gives rise to the fruit of the deluded consciousness, which means receiving the subtle suffering of transformation of the two vehicles and bodhisattvas; this is the primary fruit. "Increasing the consciousness of discriminating phenomena" refers to the fruit resulting from the conditions of the six consciousnesses. "The suffering of being bound to karma for pṛthagjanas" refers to the coarse suffering of fractured lifetimes. In the perfuming of ignorance, giving rise to the deluded consciousness is its immediate fruit; giving rise to the consciousness of phenomena is its distant fruit. The perfuming of tathatā also has two kinds: first, giving rise to ignorance; second, giving rise to the deluded mind. Because that tathatā has no discrimination, it can give rise to ignorance; because of its nature of conscious awareness, it can give rise to the deluded mind. This latter category is absent in the explanation, but inferring from the chapters, this meaning is fully present.

2.13

From here below, second, explains perfuming giving rise to purity. Here there are two parts: first, explaining the mutual perfuming of the true and the deluded to give rise to purity; second, from "The meaning of the perfuming of tathatā" below, explaining that only the true perfumes to give rise to purity. Within the first, there are two sections: first, explaining the true and the deluded in general; second, from "The perfuming of the deluded mind" below, separately explaining deluded perfuming giving rise to purity. Furthermore, Master Yuan explains: as for "How pure dharmas arise without interruption," this text was placed too early. From "Because the dharma of tathatā exists" below up to "delighting in seeking nirvāṇa" subsumes the perfuming of tathatā above. Then it should place "How do pure dharmas arise?" From "Because of this deluded mind" below is the second passage on giving rise to purity. Here there are two parts: first, explaining the deluded perfuming the true; second, explaining the true perfuming the deluded. Within the first, there are two sections: first, that which can perfume; second, from "The deluded mind perfumes" below, explaining that which is perfumed. These two kinds of textual explanations cause no harm however one conceives them. "How perfuming gives rise to purity" is the title. From "Namely" below, it distinguishes directly. Because tathatā exists, ignorance is caused to perfume and arise, loathing saṃsāra and delighting in nirvāṇa. This is the true perfuming the deluded. Next, it distinguishes the deluded perfuming the true: because the deluded mind exists, loathing saṃsāra and seeking nirvāṇa, it perfumes the true mind. Believing that one's own nature is solely tathatā, that there are no dharmas outside of wisdom, and that they are only what is seen through the inversions of the deluded mind; knowing that external objects do not exist, one therefore uses various upāyas to practice departing from thought, giving rise to true practice. Although practicing, one does not grasp or think; by the power of long cultivation, ignorance ceases; because ignorance ceases, the deluded mind does not arise; because the deluded mind does not arise, deluded objects accordingly [disappear]; because objects are delusive, the marks of mind are entirely extinguished, which is called attaining nirvāṇa. Because of attaining nirvāṇa, one naturally accomplishes inconceivable activity whose function fills the dharmadhātu. "Causes and conditions both cease": the cause is the mind, and the condition is the object. "Nirvāṇa" refers to the intrinsically pure dharmakāya Buddha. "Inconceivable activity" refers to the expedient saṃbhogakāya Buddha. Such is the meaning of the explanation. From here below, it explains deluded perfuming separately giving rise to purity. "The deluded mind perfumes" refers to the sixth and seventh consciousnesses. "The consciousness of discriminating phenomena" means pṛthagjanas and the two vehicles loathing the suffering of saṃsāra and striving toward nirvāṇa; within this sixth consciousness, through upāya practice, they perfume and stimulate the true. "The perfuming of the manas" means bodhisattvas seeing false dharmas and having no greed or grasping, knowing that the dharma of tathatā is quiescent and secure, bringing forth a mind of courage to advance toward great nirvāṇa. Within this seventh consciousness, through upāya practice, they perfume and stimulate the true. It speaks of the seventh consciousness taking it as manas, not the mental consciousness (manovijñāna) within the six consciousnesses.

2.14

From here below, second, explains that only the true perfumes the deluded. Here there are two parts: first, explaining the meaning of the revealed and the perfumed delusion; second, from "Furthermore, the essential marks of tathatā itself" below, explaining that the principle-substance signified is equal.

2.15

Question: What is the distinction between 'what is revealed' and 'what is indicated'? Answer: As for 'what is revealed', in this true principle, in accordance with the conditions of practice and cultivation, there is that which can be revealed; converting principle into practice, it is revealed through condition-illumining understanding and the severing of delusion—hence it is called 'what is revealed'. As for 'what is indicated', the principle-essence of tathatā is equal and of one flavor, beyond speech and free from marks. However, principle does not reveal itself; it is indicated by relying upon phenomena—hence it is called 'what is indicated'.

2.16

Phenomena do not form by themselves; because of the perfuming of principle, true phenomena come to be formed. Therefore, there are these two meanings within this principle, and thus they are distinguished here. Under the first, there are two parts: first, explaining within the beginning how the true perfumes the false; second, from 'Furthermore, defiled phenomena' onward, explaining the meaning of the exhaustion and non-exhaustion of the true and false in terms of cultivation. Under the first, there are two parts: first, explaining the perfuming phenomena; second, from 'This perfuming of essence and function' onward, explaining the perfumed persons. Under the first, there are three parts: first, generally setting forth the categories; second, listing the chapter headings; third, from 'The perfuming of its own essence' onward, explaining the two chapter headings. 'Tathatā perfuming has two kinds' is the title. From 'What are they?' onward, the chapter headings are listed, referring to essence and function. From 'The perfuming of its own essence and marks' onward is the third, the explanation of the list. Here there are two parts: first, explaining the chapter heading of essence; second, from 'The perfuming of function' onward, explaining the chapter heading of function. Under the first, there are two parts: first, directly setting forth its essence; second, re-explaining through question and answer. 'Untainted phenomena' refers to the original essence of the dharmakāya, the nature of the dharmakāya Buddha. 'The nature of performing inconceivable activities' is the nature of the saṃbhogakāya Buddha. Due to the perfuming power of these two natures, after causing one to generate false understanding and sever delusion, principle is converted into practice. Before the stages, they are called the nature-lineage and habit-lineage; on the stages, they are called the two paths of realization and instruction; at the fruit of Buddhahood, they are called the two Buddhas of Dharma and Reward. Speaking in terms of provisional phenomena, they are called the intrinsically pure and expedient nirvāṇas. Below is the second, re-revealing [the meaning], which contains two parts: first, a question; second, an answer. The meaning of the question is: if the true can indeed perfume the false to give rise to wholesome practice, since all sentient beings possess tathatā, why are they not equally perfumed so that all simultaneously resolve [on bodhi], generate and cultivate wholesome practice, and enter nirvāṇa? Yet sentient beings have faith or lack faith, are superior or inferior, earlier or later, with immeasurable differences. In the second, the answer, there are two parts: first, explaining the root sources of the true and false, directly answering the question above; second, from 'Moreover, the dharmas of all Buddhas have causes and conditions' onward, explaining conditional cultivation and counteragents. This is the indirect answer. Under the first, there are three parts: first, explaining the true; second, from 'Yet there is' onward, explaining the root of the false; third, from 'Only the Tathāgata' onward, concluding that it is difficult to know. 'Tathatā is originally one' means that among sentient beings, the principle of tathatā is one and originally without duality; therefore, when Buddhahood is attained, because it is attained through principle, there is only one Buddha and no two. Why are they called 'all Buddhas'? This is solely due to locations and conditions, not that there are many within principle; this is the root source of tathatā. Below is the second, explaining the root source of the false. Yet if it is so, why are sentient beings differentiated? There is immeasurable ignorance originally accomplished; this is the root. 'Higher afflictions exceeding the sands of the Ganges' are the branches and twigs. 'Self-view and attachment' are that which arises from the four abodes. These manifold delusions all rely on ignorance. When such ignorance perfumes tathatā, tathatā differs according to conditions, just as empty space is originally one, yet differs in large and small according to material forms; if the material forms are broken down, empty space has no marks of large or small. This is also like that: due to defiled conditions, there are differences of sharp and dull; if free from defiled conditions, it is equal and of one flavor, without high or low, superior or inferior.

2.17

Question: If the true is originally one, why is it that when defilement arises, its depth and shallowness differ? Answer: Beginningless ignorance is of equal grade, without coarse or subtle; from the wisdom-consciousness onward, defiled attachment differs because mental deliberations are distinct; from the continuing consciousness onward, arising and completion are deep or shallow; hence karmic retributions are superior or inferior, unequal in high and low, and differentiated as sharp or dull. However, this meaning is not something ordinary beings can know.

2.18

Below is the third, concluding that it is difficult to know, for only the Tathāgata can know it. Therefore, the Mahāparinirvāṇa Sūtra says: 'Bodhisattvas of the ten abodes see the end but do not see the beginning; only the Buddha completely understands and sees both the beginning and the end.' Below is the second, on conforming to counteragents, which contains three parts: first, the exposition in terms of Dharma; second, from 'Just as within wood' onward, opening the analogy; third, from 'Sentient beings are also like this' onward, matching the analogy. 'Having causes and conditions' means: the cause is the internal mind; conditions refer to external conditions. The meaning of the analogy is that although wood contains fire, it cannot burn of itself; although sentient beings possess the nature of tathatā, it cannot perfume alone to accomplish nirvāṇa by itself. The matching can be understood. 'Showing, instructing, benefiting, and gladdening' refers to the three turnings of the wheel of the Dharma regarding the four truths. 'Showing' is like the turning of demonstration; 'instructing' is like the turning of exhortation; 'benefiting and gladdening' is like the turning of realization. The turning of demonstration means demonstrating suffering, demonstrating accumulation, demonstrating cessation, and demonstrating the path—this is called the turning of demonstration. The turning of exhortation means: suffering should be known, accumulation should be severed, the path should be cultivated, and cessation should be realized. The turning of realization means: suffering has been known by me, accumulation has been severed by me, the path has been cultivated by me, and cessation has been realized by me. Demonstration corresponds to the marks: showing suffering to make it known, instructing on accumulation that it should be severed, benefiting through the path that it should be cultivated, and gladdening in cessation that it should be realized. Because these four truths are the vehicles for entering the path, one heads toward the path of nirvāṇa by means of the four truths.

2.19

Below is the second, explaining the chapter heading of function, which contains three parts: first, generally indicating and stating the number; second, from 'What are they?' onward, listing the two chapter headings; third, explaining the two chapter headings. 'The perfuming of function' is the explicit term. 'Namely, the power of external conditions for sentient beings' means that Buddhas and bodhisattvas realize tathatā and give rise to function, gathering and transforming sentient beings to make them cultivate wholesome dharmas. Below, the chapter headings are listed. 'Differentiated conditions' refers to transformation through the nirmāṇakāya. 'Equal conditions' refers to gathering through the true body. Below is the third, explaining the chapter headings. Explaining the two chapter headings, there are accordingly two parts; under the first, there are three parts: first, directly explaining differentiation; second, from 'These conditions are of two kinds' onward, distinguishing them in terms of time, referring to near or distant time; third, from 'The distinction between these two conditions of near and distant' onward, distinguishing them in terms of benefit. 'Increasing practice' is the benefit at the time of cultivating practice. 'Conditions for receiving the path' is the benefit at the time of attaining the fruit. From 'Equal conditions' onward explains the second chapter heading. All Buddhas and bodhisattvas have long generated great vows, swearing to deliver all; due to the perfuming power of these wholesome roots, they naturally and constantly follow all sentient beings, manifesting in accordance with how they should be seen and heard, which refers to manifesting the equal dharmakāya of the Tathāgata. 'By the wisdom-power of identical essence' refers to contemplating their suffering. Causing all sentient beings, relying on the power of samādhi, to see the Buddha equally—this is the gathering by the true body. The perfuming [factors] are thus. Next, the perfumed persons are explained; here there are two parts: first, stating the title and indicating the number, which refers to the two kinds of distinctions in this perfuming of essence and function; second, listing the names and immediately explaining them. 'Those who have not yet corresponded' refers to ordinary beings, the two vehicles, and bodhisattvas before the stages. Herein, it first explains that essence has not yet corresponded, and later, from 'Having not yet attained spontaneity' onward, that function has not yet corresponded. 'Mind and mental consciousness' refers to the seventh and sixth consciousnesses; it means that within the mind of false consciousness, they believe, accord, and cultivate practice, but are not yet able to abandon conceptual thoughts and correspond with reality. 'Practice without having attained sovereign activity' means not yet having attained effortless, sovereign practice.

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大乘起信論義疏 — Classical Chinese