大乘起信論義疏 2.44

2.44

Next, to analyze [the text] following the words, here there are two [parts]: first, clarifying the different counteragents for wrong attachments; second, from "Furthermore, ultimate detachment" downward, clarifying the dispelling of attachments. The previous [part] countered wrong [attachments] by showing they do not exist while still retaining the mark of the counteragent; therefore, the second [part] dispels the mark of the counteragent. Within the first, there are three [sections]: first, generally establishing the principle; second, from "this view of a self is of two kinds" downward, adducing the number and laying out the chapter headings; third, from "The view of a personal self" downward, explaining the chapter headings. "Countering wrong attachments" is the heading. "All wrong attachments rely on the view of a self" is the direct explanation. The view of a self is the root of all delusions; therefore, according to the doctrine of the masters of the Sarvāstivāda, the view of a self is not delusion, because when there is a self, one can cultivate the noble path. "If one is detached from a self, there are no wrong attachments" is the reverse explanation. Within the explanation of the chapter headings, there are two [parts]: first, explaining the chapter heading on the personal self; second, explaining the chapter heading on the dharmic self. Within the first, there are two [sections]: first, briefly adducing the number; second, from "What are they?" downward, separately explaining them. Among these five, the first one attaches to non-existence, and the latter three attach to existence. If discussed comprehensively, it is countering wrong attachments within the three kinds of consciousness, as extensively analyzed above. But now, this treatise discusses it in terms of the fundamental, which is solely the true consciousness; because it states the essentials within the true consciousness, it only mentions these five. The text is clear and easily understood. Within each of these five, there are two [parts]: first, clarifying the wrong attachment; second, clarifying the understanding of its counteragent. From "The view of a dharmic self" downward clarifies the third, the view of a dharmic self. Here there are two [kinds]: first, attaching to existence; second, attaching to non-existence. But in the text, there is only attachment to existence, briefly omitting attachment to non-existence. Here there are two [parts]: first, clarifying the attachment; second, clarifying the counteragent. From "Furthermore, ultimate" downward is the second [part], clarifying the dispelling of attachments. Here there are two [sections]: first, dispelling the marks of the counteragents; second, from "Yet there being" downward, setting aside the provisional to reveal the real. Within the first, there are three [subsections]: first, the heading; second, from "One should know" downward, dispelling subjective views; third, from "Therefore" downward, dispelling marks. "Furthermore, the ultimate detachment from wrong attachments" is the heading. Simply detaching from wrong attachments is not yet ultimate; also dispelling the counteragents is called ultimate detachment. Why dispel both? The explanation below shows its meaning. As for "One should know that defiled phenomena and pure phenomena are entirely relative and have nothing that can be said": if one thoroughly examines the principle, neither defiled nor pure marks can be apprehended; but analyzing in terms of marks, viewing from delusion, pure marks can also be apprehended. Once wrong attachments do not exist, the pure phenomena that counter them also cannot be established. From here downward dispels marks: "Therefore, all phenomena" means all phenomena, both defiled and pure; originally they are without marks and cannot be spoken of. From "Yet there being spoken teachings" downward is the second [section], clarifying the setting aside of the provisional. Here there are three [parts]: first, clarifying the setting aside of the provisional; second, from "Its purport" downward, clarifying the revelation of the real; third, from "Because thoughts" downward, clarifying the reverse explanation. "Yet there being spoken teachings": one should know that this is the Tathāgata's upāya to guide sentient beings, not the direct revelation. Saying "detached from thought" refers to the thoughts of the deluded consciousness. "Returning to tathatā" is the direct revelation. From "Because thoughts" downward, the text is easily understood. From here downward is the third [main section], clarifying the marks of setting forth toward the path. Here there are three [parts]: first, general statement; second, from "Briefly stated" downward, laying out the chapter headings; third, explaining the chapter headings. "Distinguishing the marks of setting forth toward the path" is the heading. The "path" is the path that is realized; "setting forth" is cultivating practice to advance and enter. "The path realized by all buddhas" explains the mark of the path. "The meaning of all bodhisattvas cultivating practice to advance toward it" explains the setting forth. Principle and practice are explained together. From "Briefly stated" downward, first it adduces the number, and next it lays out the chapter headings. Saying "the aspiration of fulfilled faith" refers to the stage above the ten faiths. "The aspiration of understanding and practice" refers to the stage above understanding and practice. "The aspiration of realization" refers to the stage above the first bhūmi. "The aspiration of fulfilled faith": from here downward is the third [part], explaining the chapter headings; because it explains three chapter headings, it is divided into three. Within the first, there are two [sections]: first, raising questions about setting forth; second, from "namely" downward, the direct explanation. "The aspiration of fulfilled faith" is the heading. "Relying on what kind of person?" questions with respect to persons. "Cultivating what kind of practice?" analyzes with respect to practice. "Can one attain the fulfillment of faith and be capable of giving rise to the aspiration?" concludes the question regarding the aspiration through faith. From here downward is the direct answer. Here there are two [parts]: first, analyzing with respect to persons; second, from "Furthermore, regarding the aspiration of fulfilled faith" downward, explaining with respect to practice. Within the first, there are two [sections]: first, clarifying those who advance and enter; second, from "If there are sentient beings" downward, clarifying those who regress. Because this is the stage of advancing and regressing among the ten faiths, if one constantly encounters good conditions, one subsequently enters the gotra; if one meets evil conditions, one regresses and loses it. Because there are these two kinds of persons, it is divided into two. Within the first, there are three [subsections]: first, expressing the stage; second, from "having the perfuming" downward, clarifying the arising of practice; third, from "Such faith" downward, clarifying their advancing and entering. "Namely, sentient beings of indeterminate destiny": the ten faiths are precisely this indeterminate destiny of advancing and regressing. From "having the perfuming" downward is the second [subsection], clarifying the arising of practice. Here there are two [parts]: first, clarifying their mind of faith in the Buddha; second, from "the buddhas" downward, clarifying their giving rise to the aspiration. "Having the power of the perfuming of roots of goodness" is the perfuming by the six consciousnesses. "Faith in karmic retribution" refers to the fruit of retribution. "Capable of giving rise to the ten virtues, detesting suffering, seeking nirvāṇa, meeting buddhas and making offerings, and cultivating the mind of faith, passing through ten thousand kalpas" refers to the fulfillment of the mind of faith. From "the buddhas and bodhisattvas" downward is the second [part], clarifying their giving rise to the aspiration: "the buddhas and bodhisattvas cause them to give rise to the aspiration, or because of great compassion, or because of protecting the Dharma, they can give rise to the aspiration on their own." From "Such faith" downward is the second [subsection], clarifying their advancing and entering. "Such faith being fulfilled, attaining the aspiration" means fulfilling ten thousand kalpas. "Entering the stage of determinate destiny": from the gotra upward they definitely do not regress, hence it is called the determinate destiny. Nature-gotra and habit-gotra are the correct causes as seeds within the two Buddhas, hence it is said, "dwelling in the Tathāgata gotra, concordant with the correct cause." From "If there are sentient beings" downward is the second [section], clarifying those who turn back and regress. Regression here means the two regressions of stage and practice; if discussed in terms of regression of thought, it also exists in the gotra. From "Furthermore, the fulfillment of faith" downward is the second [part], analyzing with respect to practice. Here there are two [sections]: first, clarifying the practice pertaining to the cause; second, from "Because the bodhisattva gives rise to this mind" downward, clarifying the practice pertaining to the fruit. Within the first, there are two [parts]: first, analyzing with respect to the mind; second, from "Briefly speaking of upāya" downward, analyzing with respect to practice. Within the first, there are three [subsections]: first, generally stating and adducing the number; second, listing the names and immediately explaining them; third, reiterating and clarifying through question and answer. The three kinds of minds are precisely the three bodhicittas. Within the third, there are two: first a question, and second an answer. The answer has two [parts]: first, introducing the metaphor; second, from "So too are sentient beings" downward, clarifying the application of the metaphor. "The essence of a great mani jewel is bright and pure" is a metaphor for the essence of tathatā. "Yet it has the defilement of ore impurities" means the mind is defiled by afflictions. "Upāya" is a metaphor for the myriad practices cultivated through conditions. The application is easily understood. From "Briefly speaking of upāya" downward is the second [part], clarifying practice. Here there are two [sections]: first, establishing the name, namely the upāya of the root of practice; second, immediately explaining it. This has three [points]: first, clarifying the practice of not abiding in saṃsāra; second, from "contemplating that all phenomena" downward, clarifying the practice of not abiding in nirvāṇa; third, from "because of according" downward, uniting practice with principle. Within the second, there are three [points]: first, establishing the name; second, from "namely, feeling shame" downward, immediately explaining it; third, from "according with" downward, uniting practice with principle. The latter third and fourth also share these three [points]. From here downward, the second [section], from "Because the bodhisattva gives rise to this mind" downward, clarifies the practice pertaining to the fruit. Here there are three [parts]: first, clarifying the practice of true realization; second, from "because of seeing the dharmakāya" downward, clarifying the practice of responsive transformation; third, from "as a sūtra says" downward, quoting a sūtra to verify and establish it. "Because the bodhisattva gives rise to this mind, they attain a partial vision of the dharmakāya" is the essence of the practice of realization. From here downward clarifies responsive transformation. Here there are three [parts]: first, clarifying the arising of function based on the essence; second, from "namely" downward, clarifying the benefit of the eight marks; third, from "Yet this bodhisattva" downward, clarifying that contaminated karma has not yet been exhausted. "Not yet named dharmakāya": dharmakāya belongs to the first bhūmi and above. This karma has two explanations: one says it is unconditioned karma of transformation: taking great compassion as condition and this karma as cause, falling into evil destinies without a fixed limit of kalpas is called transformation; the other says it is unconditioned karma of fragmentary reincarnation: although receiving retribution of unfixed kalpas, it is still called fragmentary reincarnation. With contaminated karma as cause and the four encampments as conditions, it is karma that is accomplished, hence called fragmentary reincarnation; because it is subtle, one receives retribution of unfixed [kalpas]. Receiving suffering has two explanations: one says because this karma is subtle, there is slight pain and slight vexation, without great suffering; the other says although the karma is subtle, because of falling into the three evil destinies, one receives it according to the place; because it is subtle and not acknowledged by ordinary people, it draws on the sūtra to verify it. Within [this citation], there are two [parts]: first, clarifying their provisional practice; second, from "Moreover, this bodhisattva" downward, clarifying their real practice. "As a sūtra says that some regress, it is not a real regression": it is not that which is fallen into through karma. "Not having entered the correct stage" refers to the indeterminate destiny. Within real practice, there are three [points]: first, clarifying their "not fearing falling into the stage of the two vehicles"; second, from "if hearing" downward, clarifying their not fearing difficult practices; third, from "because of having faith and knowing" downward, clarifying the essence of the five practices.