起信論疏 2.5

2.5

第三發趣分中有二：一者總標大意、二者別開分別。初中言「一切諸佛所證之道」者，是舉所趣之道。「一切菩薩」以下，顯其能趣之行，欲明菩薩發心趣向佛所證道，故言「分別發趣道相」也。「略說」以下，別開分別，於中有三：一者舉數開章、二者依數列名、三者依名辨相。第二中言「信成就發心」者，位在十住，兼取十信；十信位中修習信心，信心成就，發決定心，即入十住，故名信成就發心也。「解行發心」者，在十迴向，兼取十行；十行位中，能解法空，隨順法界，修六度行，六度行純熟，發迴向心，入向位故，言「解行發心」也。「證發心」者，位在初地以上，乃至十地，依前二重相似發心，證得法身發真心也。第三辨相，文中有三，如前次第說三心故。初發心內，亦有其三：一明信成就之行、二顯行成發心之相、三歎發心所得功德。初中亦二：先問、後答。問中言「依何等人」者，是問能修之人；「修何等行」者，問其所修之行；「得信成就堪能發心」者，對發心果，問其行成也。答中有二：一者正答所問、二者舉劣顯勝。正答之內，對前三問，初言「依不定聚眾生」者，是答初問，顯能修人。分別三聚乃有多門，今此文中直明菩薩十解以上決定不退，名「正定聚」；未入十信，不信因果，名邪定聚。此二中間，趣道之人，發心欲求無上菩提，而心未決或進或退，是謂十信，名「不定聚」；今依此人明所修行也。「有熏習」以下，次答第二問，明不定人所修之行。言「有熏習善根力」者，依如來藏內熏習力，復依前世修善根力，故今得修信心等行也。言「信業果報，能起十善」者，起福分善也。「厭生死苦求無上道」者，發道分心也。「得值諸佛修行信心」者，正明所修道分善根。所謂修行十種信心，其相具如一道章說也。「逕一萬劫」以下，答第三問，明其信心成就之相。於中有二：一者舉時，以明信成發心之緣；二者約聚，顯其發心所住之位。初中言至「一萬劫信心成就」者，謂於十信逕十千劫，信心成就，即入十住。如《本業經》云「是信想菩薩，於十千劫行十戒法，當入十住心，入初住位。」解云：此中所入初住位者，謂十住初發心住位，此位方得不退信心，是故亦名信入十心；非謂十解以前十信。何以得知而其然者？如《仁王經》云「習種姓有十心，已超二乘一切善地；此習忍已前行十善菩薩，有退有進，猶如輕毛隨風東西，雖以十千劫行十正道，發菩提心，乃當入習忍位。」以是文證，故得知也。經言十千，即此一萬也。言「佛菩薩教令發心」等者，發心之緣，乃有眾多，今略出其二種勝緣也。「如是」以下，顯其發心所住之位。言「信心成就乃至入正定聚」者，即入十解初發心住，以之故言「畢竟不退」也。即時正在習種性位，故言名「住如來種中」也。其所修行隨順佛性，是故亦言「正因相應。」上來正答前三問竟。「若有」以下，舉劣顯勝。十信位內，有勝有劣，勝者如前進入十住，劣者如此退墮二乘地。如《攝大乘論》云「諸菩薩在十信位中，修大乘未堅固，多厭怖生死，慈悲眾生心猶劣薄，喜欲捨大乘本願，修小乘道。」故言欲修行小乘，大意如是，文相可知。上來明信成之行，「復次」以下是第二顯發心之相，於中有二：一者直明、二者往復除疑。初中言「直心」者，是不曲義，若念真如，則心平等，更無別岐，何有迴曲，故言「正念真如法故」，即是二行之根本也。言「深心」者，是窮原義，若一善不備，無由歸原，歸原之成，必具萬行，故言「樂集一切諸善行故」，即是自利行之本也。「大悲心」者，是普濟義，故言「欲拔眾生苦故」，即利他行之本也。發此三心，無惡不離、無善不修、無一眾生所不度者，是名無上菩提心也。「問曰」以下，往復除疑。問意可見。答中有二：直答、重顯。初直答中，有喻、有合。「略說」以下，重顯可知。「菩薩發是心故」以下，第三顯其發心功德，於中有四：初顯勝德、次明微過、三通權教、四歎實行。初中二句，「則得少分見法身」者，是明自利功德。十解菩薩，依人空門見於法界，是相似見，故言「少分」也。「隨其願力」以下，顯利他德。「能現八種利益眾生」者，如《華嚴經》歎十住初發心住云「此發心菩薩，得如來一身無量身，悉於一切世間示現成佛故。」「然是」以下，顯其微過。「如修多羅」以下，第三會通權教，如《本業經》云「七住以前為退分，若不值善知識者，若一劫乃至十劫，退菩提心。如淨目天子、法才王子、舍利弗等，欲入第七住，其間值惡知識因緣故，退入凡夫不善惡中。」乃至廣說，今釋此意但是權語，非實退也。「又是菩薩」以下，第四歎其實行，永無怯弱，即成彼經是權非實也。第二「解行發心」中，言「第一阿僧祇將欲滿故於真如法深解現前」者，十迴向位，得平等空，故於真如深解現前也，地前一阿僧祇欲滿故也，是舉解行所得發心。次言「以知法性無慳貪故隨順修行檀等行」者，十行位中得法空故，能順法界修六度行，是顯發心所依解行也。「證發心」中，在文有二：一者通約諸地明證發心、二者別就十地顯成滿德。初中有四：一標位地；二明證義；「是菩薩」以下，第三歎德；「發心相」以下，第四顯相。第二中言「以依轉識說為境界」者，轉識之相，是能見用，對此能見說為境界，以此諸地所起證智，要依轉識而證真如，故對所依假說境界，直就證智即無能所，故言「證者無境界」也。第四中言「真心」者，謂無分別智。「方便心」者，是後得智。「業識心」者，二智所依阿梨耶識。就實而言，亦有轉識及與現識，但今略舉根本細相。然此業識非發心德，但為欲顯二智起時，有是微細起滅之累，不同佛地純淨之德，所以合說為發心相耳。「功德成滿」以下，第二別顯成滿功德，於中有二：一者直顯勝德、二者往復除疑。初中言「功德成滿」者，謂第十地因行成滿也。色究竟處示高大身，乃至名一切種智等者，若依十王果報別門，十地菩薩第四禪王，在於色究竟天成道，則是報佛他受身。如《十地經》攝報果中云「九地菩薩作大梵王，主二千世界；十地菩薩作魔醯首羅天王，主三千世界。」《楞伽經》言「譬如阿梨耶識，頓分別自心現身器世界等。報佛如來亦復如是，一時成就諸眾生界，置究竟天、淨妙宮殿修行清淨之處。」又下頌言「欲界及無色，佛不彼成佛。色界中上天，離欲中得道。」《梵網經》云「爾時釋迦牟尼佛，在第四禪魔醯首羅天王宮，與無量大梵天王、不可說不可說菩薩眾說蓮華藏世界盧舍那佛所說心地法門品。是時釋迦身放慧光，從此天王宮乃至蓮華臺藏世界。是時釋迦牟尼佛，即擎接此世界大眾，至蓮華臺藏世界百萬億紫金光明宮中。盧舍那佛坐百萬蓮華赫赫光明座上，時釋迦佛及諸人眾一時禮敬盧舍那佛。爾時盧舍那佛即大歡喜『是諸佛子諦聽！善思修行，我已百萬阿僧祇劫修行心地以之為因，初捨凡夫成等正覺為盧舍那，住蓮華藏世界海，其臺周遍有千葉，一葉一世界，為千世界；我化作為千釋迦，據千世界。復就千葉世界，復有百億四天下、百億菩薩釋迦，坐百億菩提樹下。如是千葉上佛，是吾化身；千百億釋迦，是千釋迦化身，吾為本源，名為盧舍那。』偈言『我今盧舍那，方坐蓮華臺。』」乃至廣說。此等諸文，準釋可知。「問曰」以下，第二遣疑，二番問答，即遣二疑。初答中有三：先立道理、次舉非、後顯是。初中言「一切境界，本來一心離於想念」者，是立道理，謂一切境界，雖非有邊，而非無邊，不出一心故；以非無邊故，可得盡了；而非有邊故，非思量境，以之故言離想念也。第二舉非中，言「以眾生妄見境界故心有分齊」等者，明有所見故有所不見也。第三顯是中，言「離於見想無所不遍」者，明無所見故無所不見也。言「心真實故，即是諸法之性」者，佛心離想，體一心原，離妄想故，名心真實。體一心故，為諸法性，是則佛心為諸妄法之體，一切妄法皆是佛心之相；相現於自體，自體照其相，如是了知，有何為難？故言「自體顯照一切妄法」，是謂無所見故無所不見之由也。次遣第二疑，答中言「鏡若有垢，色像不現。如是眾生心若有垢，法身不現」者，法身如本質，化身似影像，今據能現之本質，故言法身不現。如《攝大乘》顯現甚深中言「由失故尊不現，如月相於破器。釋曰：諸佛於世間不顯現，而世間說諸佛身常住，云何不顯現？譬如於破器中水不得住，水不住故，於破器中實有月不得顯現。如是諸眾生，無奢摩他軟滑相續，但有過失相續，於彼實有諸佛亦不顯現，水譬奢摩他軟滑性故。」此二論文，同說佛現及不現義，然其所喻少有不同。今此論中以鏡為喻，有垢不現者，約機而說；見佛機熟，說為無垢；有障未熟，名為有垢，非謂煩惱現行，便名有垢不見。如善星比丘及調達等，煩惱心中能見佛故。《攝大乘》中破器為喻，明有奢摩他乃得見佛者，是明過去修習念佛三昧相續，乃於今世得見佛身；非謂今世要於定心乃能見佛，以散亂心亦見佛故。如《彌勒所問經》論中言「又經說諸禪為行處，是故得禪者，名為善行諸行。」此論中不必須禪，乃初發心。所以者何？佛在世時，無量眾生皆亦發心，不必有禪故。

Under the third section, "The Chapter on the Aspiration for the Path," there are two parts: first, a general statement of the main theme; second, a detailed subdivision. In the first part, the words "the path realized by all Buddhas" designate the path to be approached. The words "all bodhisattvas" and following reveal the practices that can approach it; wishing to explain that bodhisattvas arouse the mind to approach the path realized by the Buddhas, it therefore says, "analyzing the aspects of the aspiration for the path." The words "briefly speaking" and following begin the detailed subdivision, in which there are three parts: first, stating the numbers to open the headings; second, enumerating the names according to the numbers; third, determining the aspects according to the names. In the second part, regarding "the aspiration through the perfection of faith," its stage is in the ten abodes, additionally subsuming the ten faiths; in the stages of the ten faiths one cultivates faith, and when faith is perfected, one arouses the resolute mind and enters the ten abodes—hence it is called "aspiration through the perfection of faith." Regarding "the aspiration through understanding and practice," it is in the ten dedications, additionally subsuming the ten practices; in the stages of the ten practices, one can understand the emptiness of dharmas, accord with the dharmadhātu, and cultivate the practices of the six pāramitās; when the practices of the six pāramitās are thoroughly matured, one arouses the mind of dedication and enters the stage of dedication—hence it says "aspiration through understanding and practice." Regarding "the aspiration through realization," its stage is from the first bhūmi upward through the tenth bhūmi; based on the preceding two kinds of approximate aspiration, one realizes the dharmakāya and arouses the true mind. Under the third part, determining the aspects, there are three sections in the text, because it explains the three minds in the order given before. Within the first aspiration, there are also three parts: first, explaining the practice of the perfection of faith; second, showing the marks of the aspiration upon the completion of practice; third, praising the virtues attained by this aspiration. In the first part, there are also two: first, the question; second, the answer. In the question, the words "depending on what kind of person" ask about the person who can cultivate; "cultivating what kind of practice" asks about the practice cultivated; "attaining the perfection of faith and becoming capable of arousing the mind" refers to the fruit of aspiration and asks about the completion of practice. In the answer, there are two parts: first, directly answering what was asked; second, adducing the inferior to reveal the superior. Within the direct answer, addressing the three previous questions, first saying "depending on sentient beings of the undetermined group" answers the first question and reveals the person capable of cultivating. The division of the three groups has many approaches; now, this text directly explains that bodhisattvas from the ten understandings upward are determined not to regress, which is called the "group of the positively determined"; those who have not yet entered the ten faiths and do not believe in cause and effect are called the group of the wrongly determined. Between these two are the persons approaching the path, who arouse their minds to seek anuttarā samyaksaṃbodhi, yet whose minds are not yet resolved and either advance or regress; these are the ten faiths, called the "undetermined group." Now, depending on these persons, the practice they cultivate is explained. The words "possessing the power of vāsanā of good roots" and following next answer the second question, explaining the practice cultivated by undetermined persons. The words "possessing the power of vāsanā of good roots" mean that depending on the internal vāsanā power of the tathāgatagarbha and further depending on the power of good roots cultivated in previous lives, they are now able to cultivate practices such as faith. The words "believing in karmic retribution and being able to generate the ten virtues" mean generating the good that belongs to merit. "Despising the suffering of birth and death and seeking the supreme path" means arousing the mind that belongs to the path. "Encountering Buddhas and cultivating faith" directly clarifies the good roots of the path that are cultivated, namely cultivating the ten kinds of faithful mind, whose aspects are fully explained in the Chapter on the One Path. The words "passing through ten thousand kalpas" and following answer the third question, clarifying the marks of the perfection of faith. In this there are two parts: first, citing the time to clarify the conditions for the perfection of faith and aspiration; second, with reference to the groups, showing the stage where this aspiration abides. In the first part, saying that "at ten thousand kalpas faith is perfected" means that passing through ten thousand kalpas in the ten faiths, faith is perfected and one then enters the ten abodes. As the Benye jing says: "These bodhisattvas of faith and thought, having practiced the ten precepts for ten thousand kalpas, shall enter the mind of the ten abodes and enter the stage of the first abode." The explanation says: The entering into the stage of the first abode mentioned here refers to the stage of the abode of initial aspiration, the first of the ten abodes; only in this stage does one attain non-regressing faith, and therefore it is also called entering the ten minds of faith—it does not mean the ten faiths before the ten understandings. How is it known to be so? As the Renwang jing says: "The lineage of practice has ten minds, already surpassing all the good stages of the two vehicles; prior to this practice-forbearance, bodhisattvas practicing the ten virtues have regress and advance, like a light feather following the wind east or west; though they practice the ten right paths and arouse the bodhicitta for ten thousand kalpas, only then do they enter the stage of practice-forbearance." On the basis of this textual evidence, it is therefore known. What the sūtra calls "ten thousand" is the ten thousand here. The words "the Buddhas and bodhisattvas teach them to arouse the mind," etc., refer to the conditions for arousing the mind, which are manifold; here it briefly presents two kinds of superior conditions. The words "like this" and following reveal the stage where this aspiration abides. The words "faith being perfected, they enter the group of the positively determined" mean that they enter the abode of initial aspiration of the ten understandings; for this reason it says "ultimately not regressing." At that moment they are precisely in the stage of the lineage of practice, and therefore it is called "abiding in the lineage of the Tathāgata." Their practice accords with the Buddha-nature, and therefore it also says "corresponding to the correct cause." Up to this point, the direct answer to the three preceding questions is concluded. The words "if there are" and following adduce the inferior to reveal the superior. Within the stages of the ten faiths, there are superior and inferior; the superior advance into the ten abodes as before, while the inferior regress and fall into the stages of the two vehicles like this. As the Mahāyānasaṃgraha says: "When bodhisattvas are in the stage of the ten faiths, their cultivation of the Mahāyāna is not yet firm; they mostly despise and fear birth and death, their compassion for sentient beings is still weak and thin, and they easily wish to abandon the original vow of the Mahāyāna and cultivate the vehicle of the Śrāvakayāna." Therefore it says they wish to cultivate the Śrāvakayāna; the general meaning is like this, and the textual phrasing is evident. Up to this point, the practice of the perfection of faith has been explained. The words "furthermore" and following are the second part, showing the marks of aspiration, in which there are two: first, direct explanation; second, back-and-forth resolution of doubts. In the first part, the "straightforward mind" means not crooked; if one is mindful of tathatā, the mind is impartial, and having no divergent paths, how could there be crookedness? Hence it says "because of correctly being mindful of the dharma of tathatā," which is the root of the two practices. The "deep mind" means exhausting the source; if a single good is incomplete, there is no way to return to the source, and the completion of returning to the source must possess the myriad practices; hence it says "because of delighting in collecting all good practices," which is the root of the practice of self-benefit. The "mind of great compassion" means universal deliverance; hence it says "because of wishing to pull out the suffering of sentient beings," which is the root of the practice of benefiting others. When these three minds are aroused, there is no evil not abandoned, no good not cultivated, and not a single sentient being not liberated—this is called the mind of unexcelled bodhi. The words "Question:" and following form the back-and-forth resolution of doubts. The intent of the question is clear. In the answer there are two: direct answer and reiterated explanation. In the first direct answer, there are a metaphor and its application. The words "briefly speaking" and following, the reiterated explanation, are clear. The words "because the bodhisattva has aroused this mind" and following are the third part, showing the virtues of this aspiration, in which there are four: first, showing the superior virtues; next, explaining the subtle faults; third, harmonizing the provisional teaching; fourth, praising the real practice. In the first part, there are two sentences: "they attain a partial vision of the dharmakāya" clarifies the virtue of self-benefit. Bodhisattvas of the ten understandings, relying on the gate of the emptiness of persons, see the dharmadhātu; this is an approximate vision, hence it says "partial." The words "in accordance with the power of their vows" and following reveal the virtue of benefiting others. "Being able to manifest eight kinds [of activities] to benefit sentient beings" is as the Avataṃsaka-sūtra praises the abode of initial aspiration among the ten abodes, saying: "This bodhisattva of initial aspiration attains the one body and immeasurable bodies of the Tathāgata, completely manifesting the attainment of Buddhahood in all worlds." The words "however, this..." and following reveal their subtle faults. The words "as the sūtra says" and following are the third part, harmonizing the provisional teaching. As the Benye jing says: "Before the seventh abode is the division of regression; if they do not encounter a spiritual friend, for one kalpa or up to ten kalpas, they regress from the bodhicitta. Like the Deva Prince Śuddhākṣa, Prince Dharmavyāsa, Śāriputra, and others, who wished to enter the seventh abode, but in the interim, due to encountering evil friends, regressed into the unwholesome evils of ordinary persons," and so forth extensively. Now explaining this intent, these are only provisional words, not actual regression. The words "furthermore, these bodhisattvas" and following are the fourth part, praising their real practice as eternally free from faintheartedness, which demonstrates that that sūtra is provisional and not real. In the second part, "the aspiration through understanding and practice," the words "because the first asaṃkhyeya is about to be completed, a deep understanding of the dharma of tathatā manifests before them" mean that in the stage of the ten dedications, they attain the equality of emptiness, and therefore a deep understanding of tathatā manifests before them; this is because the one asaṃkhyeya before the bhūmis is about to be completed. This cites the aspiration attained through understanding and practice. Next, the words "because they know the dharma-nature is free from stinginess, they accord with and cultivate practices such as giving (dāna)" mean that in the stage of the ten practices, because they attain the emptiness of dharmas, they can accord with the dharmadhātu and cultivate the practices of the six pāramitās. This reveals the understanding and practice on which the aspiration relies. In the section on "the aspiration through realization," there are two parts in the text: first, generally explaining the aspiration through realization with reference to all bhūmis; second, specifically revealing the completed virtues with reference to the tenth bhūmi. In the first part, there are four: 1. designating the stages and bhūmis; 2. explaining the meaning of realization; the words "these bodhisattvas" and following are 3. praising the virtues; the words "the marks of aspiration" and following are 4. revealing the marks. In the second part, the words "because of relying on the evolving consciousness, it is spoken of as an object" mean that the mark of the evolving consciousness is the function of being able to see, and with respect to this ability to see, it is spoken of as an object. Because the realized wisdom generated in these bhūmis must rely on the evolving consciousness to realize tathatā, an object is provisionally spoken of in reference to that upon which it relies; looking directly at the realized wisdom, there is neither subject nor object, hence it says "the realizer has no object." In the fourth part, the "true mind" refers to non-conceptual wisdom (nirvikalpa-jñāna). The "upāya mind" is subsequent wisdom (pṛṣṭhalabdha-jñāna). The "karmic-consciousness mind" is the ālayavijñāna upon which the two wisdoms rely. In reality, there are also the evolving consciousness and the manifesting consciousness, but now it merely cites the fundamental subtle mark. However, this karmic consciousness is not a virtue of aspiration; rather, wishing to reveal that when the two wisdoms arise, there is this subtle burden of arising and ceasing, unlike the pure virtue of the Buddha-stage, it is therefore jointly spoken of as a mark of aspiration. The words "virtues being perfected" and following are the second part, specifically revealing the completed virtues, in which there are two: first, directly revealing the superior virtues; second, back-and-forth resolution of doubts. In the first part, "virtues being perfected" refers to the completion of the causal practices of the tenth bhūmi. Manifesting a tall and vast body in the Akaniṣṭha heaven, up to being called having the wisdom of all modes (sarvākārajñatā), etc.: if according to the distinct gate of the retribution of the ten kings, the tenth bhūmi bodhisattva is the king of the fourth dhyāna, attaining the path in the Akaniṣṭha heaven, this is the sambhogakāya Buddha, the body enjoyed for others (parasaṃbhoga). As the Daśabhūmika-sūtra says in the fruit of retribution: "The bodhisattva of the ninth bhūmi becomes a Great Brahmā King, ruling over two thousand worlds; the bodhisattva of the tenth bhūmi becomes a Maheśvara Deva King, ruling over three thousand worlds." The Laṅkāvatāra-sūtra says: "Just as the ālayavijñāna instantaneously differentiates its own mind manifesting bodies, the vessel world, and so forth, the Sambhogakāya Tathāgata is also like this: at one time perfecting the realms of sentient beings, placing them in the pure, sublime palaces of the Akaniṣṭha heaven, the place of pure cultivation." Furthermore, a verse below says: "In the desire realm and the formless, / The Buddha does not attain Buddhahood there. / In the supreme heaven of the form realm, / Free from desire, he attains the path." The Fanwang jing says: "At that time Śākyamuni Buddha was in the fourth dhyāna palace of the Maheśvara Deva King, together with immeasurable Great Brahmā Kings and inexpressible, inexpressible assemblies of bodhisattvas, expounding the Chapter on the Dharma-Gate of the Mind-Ground taught by Rocana Buddha of the Lotus-Store World. At that time, Śākyamuni's body emitted the light of wisdom, from this king of the gods' palace to the Lotus-Pedestal Store World. At that time Śākyamuni Buddha lifted up this assembly of the world, arriving at the palace of a million kotis of purple-gold light in the Lotus-Pedestal Store World. Rocana Buddha sat upon a radiant throne of a million lotus blossoms, and Śākyamuni Buddha and the assembly at once paid homage to Rocana Buddha. Then Rocana Buddha was greatly delighted: 'Children of the Buddha, listen attentively! Reflect well and practice! For a million asaṃkhyeya kalpas I cultivated the mind-ground as the cause, first abandoning the ordinary person and attaining equal, correct enlightenment as Rocana, abiding in the ocean of the Lotus-Store World. Its pedestal encompasses a thousand petals, one petal being one world, making a thousand worlds; I transformatively make a thousand Śākyamunis presiding over the thousand worlds. Furthermore, on each of the thousand-petal worlds, there are further ten billion four continents, and ten billion bodhisattva Śākyamunis, sitting under ten billion bodhi trees. The Buddhas atop these thousand petals are my transformed bodies; the thousand ten-billion Śākyamunis are the transformed bodies of the thousand Śākyamunis; I am the original source, named Rocana.' The verse says: 'I, Rocana, now / Just sit upon the lotus pedestal,'" and so forth extensively. These texts can be understood by analogy. The words "Question:" and following are the second part, dispelling doubts; two rounds of questions and answers dispel two doubts. In the first answer, there are three parts: first, establishing the principle; next, adducing the negative; finally, revealing the positive. In the first part, the words "all objects are originally the One Mind, free from thoughts" establish the principle, meaning that all objects, though not having limits, are also not limitless, because they do not go beyond the One Mind; because they are not limitless, they can be completely comprehended; yet because they are not limited, they are not objects of conceptualization; for this reason it says "free from thoughts." In the second part, adducing the negative, the words "because sentient beings falsely see objects, the mind has boundaries," etc., clarify that because there is something seen, there is something not seen. In the third part, revealing the positive, the words "free from the thought of seeing, there is nowhere it does not pervade" clarify that because there is nothing seen, there is nothing not seen. The words "because the mind is real, it is the nature of all dharmas" mean that the Buddha's mind is free from thought, embodying the source of the One Mind; because it is free from false thoughts, it is called the real mind. Embodying the One Mind, it is the nature of all dharmas; thus the Buddha's mind is the essence of all false dharmas, and all false dharmas are the marks of the Buddha's mind. The marks manifest in their own essence, and the essence illuminates its marks; what difficulty is there in comprehending it like this? Hence it says "its own essence reveals and illuminates all false dharmas"; this is the reason why there is nothing seen, and therefore nothing not seen. Next, dispelling the second doubt, the answer says: "If a mirror has defilement, the reflected forms do not appear. In this way, if sentient beings' minds have defilement, the dharmakāya does not appear." The dharmakāya is like the archetype, and the nirmāṇakāya is like the reflection; now referring to the archetype that can manifest, it therefore says the dharmakāya does not appear. As the Mahāyānasaṃgraha says in the section on the profoundness of manifestation: "Due to faults, the Lord does not manifest, / Like the reflection of the moon in a broken vessel. / The commentary says: The Buddhas do not manifest in the world, yet the world says the Buddhas' bodies are eternally abiding; why do they not manifest? Just as water cannot stay in a broken vessel, and because the water does not stay, the moon, though truly existing, cannot manifest in the broken vessel; so too, sentient beings have no supple and smooth continuity of śamatha, but only a continuity of faults; to them, the Buddhas, though truly existing, do not manifest, because water is an analogy for the supple and smooth nature of śamatha." These two treatises together explain the meaning of the Buddha's appearing and not appearing, yet their metaphors are slightly different. In this treatise, using the mirror as a metaphor, the non-appearance due to defilement is spoken of with reference to capacity; when the capacity to see the Buddha is mature, it is said to be without defilement; having hindrances and not being mature is called having defilement—it does not mean that the active operation of afflictions is immediately termed having defilement and not seeing. For example, the monk Sunakṣatra, Devadatta, and others were able to see the Buddha with afflicted minds. In the Mahāyānasaṃgraha, using the broken vessel as a metaphor, clarifying that only with śamatha does one attain seeing the Buddha explains that through having cultivated the continuity of the samādhi of recollecting the Buddha in the past, one then attains seeing the Buddha's body in the present life; it does not mean that in the present life one must necessarily be in a meditative mind to be able to see the Buddha, since with a scattered mind one also sees the Buddha. As the commentary on the Maitreyaparipṛcchā-sūtra says: "Furthermore, the sūtra speaks of the dhyānas as spheres of practice; therefore, those who attain dhyāna are said to be well-practicing all practices." In this treatise, one does not necessarily need dhyāna to initially arouse the mind. Why is this? When the Buddha was in the world, immeasurable sentient beings also aroused the mind without necessarily possessing dhyāna.