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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1844 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.1

Preface to the Publication of the Haedong Commentary on the Awakening of Faith

Of commentaries explaining the Awakening of Faith in the Mahāyāna, since antiquity there have generally been three kinds: that by Fazang, that by Huiyuan, and that by Wonhyo. The world calls them the three masters of this śāstra. Among these, the first two commentaries have circulated in the world for a long time now; their conditions and opportunities matured early. As for this present commentary, one only heard of its text, but no one read it any longer; many years have passed, solely because the time had not yet been ripe. In the Biographies of Monks, it is recorded that Master Chengguan of Qingliang received the meaning of the Haedong Commentary on the Awakening of Faith from Fazang of Huainan, stating: "This work is far superior to those of the other masters, as should be known. In my own treatises and chapters I have often quoted it, yet have not seen its complete exposition; hence I was indolent in thoroughly investigating the beginning and end of its exposition. Because of this, those of our school who carried book satchels could each not be without regret." Recently, a certain Mr. Yin said to me: "Someone treasured this fine text and has now consented to carve it onto printing blocks to circulate it; I hope you will deign to examine and collate it." His words were most earnest. Reflecting that the time and capacity had just arrived, I rejoiced that this commentary had come to hand; nodding, I assented to undertake it, and then reverently read and collated it. Although by natural endowment I am a sluggish nag, unable to exhaust its depths, how would I dare to ponder it deeply? Bowing down, I pray that persons of discernment will kindly correct it.

1.3

An autumn day in the bingzi year, the ninth year of Genroku (1696)

1.4

Respectfully recorded by Kakugan, disciple at Chishaku, east of Kyoto.

1.5

Composed by Śramaṇa Wonhyo

1.6

To explain this treatise, there are summarily three gates: first, indicating the essential doctrine; second, explaining the title; third, elucidating the meaning following the text. As for the first, indicating the essential doctrine: Now, as for the essence of the Mahāyāna, it is serene and quiescent, clear and profoundly abstruse. Profound beyond profound, how could it emerge beyond the myriad forms? Silent beyond silent, it is still within the discourses of the hundred schools. It is not outside forms, yet the five eyes cannot see its body; it is within words, yet the fourfold eloquence cannot describe its shape. If one wishes to call it great, it enters where there is no interior without leaving anything behind; if one wishes to call it subtle, it encompasses where there is no exterior with room to spare. Draw it into existence, and identical with tathatā, its function is empty; find it in nonexistence, and the myriad things ride upon it and are born. Not knowing how to name it, one forcefully terms it the Mahāyāna. If one is not a great being who closes his mouth or a master of direct insight, who could discuss the Mahāyāna beyond words, or awaken deep faith beyond thought? Therefore Bodhisattva Aśvaghoṣa, moved by unconditioned mahākaruṇā, grieved that the delusive wind of avidyā stirs the ocean of mind so easily into drift, and pitied this true nature of original enlightenment sleeping in a long dream difficult to awaken from. Thereupon, by the power of wisdom of identical essence, he was able to compose this treatise, extolling and expounding the profound sūtras and esoteric meanings of the Tathāgata, desiring to cause students momentarily to open a single scroll and comprehensively explore the purport of the Tripiṭaka, and to cause practitioners eternally to rest from the myriad objects and finally return to the source of the One Mind. Although what it expounds is vast, it can be stated briefly: opening the two gates within the One Mind, it summarises the broad declarations of the hundred and eight questions of the Laṅkāvatāra-sūtra; showing nature-purity within phenomenal defilement, it comprehensively synthesises the fifteen profound purports of the Yuqie. As for the single-taste doctrine of the Crane Forest (Kuśinagara), the non-dual purport of Vulture Peak, the ultimate fruit of the three bodies in the Suvarṇaprabhāsa and Tongxing, the deep causes of the four stages in the Avataṃsaka and Yingluo, the vast, supreme path of the Pañcaviṃśati-sāhasrikā and Mahāsaṃnipāta, the subtle, esoteric gates of the Sūryagarbha and Candragarbha—that which strings together the heart and marrow of all such scriptures, is it not this treatise alone? Hence the text below says: "Because I desire to encompass comprehensively the vast, deep Dharma and boundless meanings of the Tathāgata, this treatise should be spoken." Since the intention of this treatise is like this, when opened, boundless and immeasurable meanings are its doctrine; when combined, the principles of the two gates and the One Mind are its essentials. The two gates contain myriad meanings without confusion; the boundless meanings are identical with the One Mind, blending together. Therefore, opening and combining are unobstructed; establishing and refuting are unhindered. Opened, it is not cumbersome; combined, it is not narrow. Established, there is nothing gained; refuted, there is nothing lost. This is Aśvaghoṣa's wondrous skill, the essential doctrine of the Awakening of Faith. However, because the purport of this treatise is profound, commentators from the past have rarely grasped its complete doctrine. This is truly because each adhered to what they had practiced and were dragged by the letter, unable to search out the purport with an open mind. Therefore they did not come near the author's intention: some gazed at the source and lost the stream; some grasped the leaves and forgot the trunk; some cut the collar to patch the sleeves; some snapped the branch and tore away the roots. Now I directly rely upon this treatise text, matching it to the sūtra texts it expounds, hoping that those with the same aspiration will reflect upon it. The indication of the essential doctrine is finished.

1.7

Next is explaining the title. As for "Mahāyāna" (Great Vehicle): "great" is a name applied to the reality, meaning vast inclusion; "vehicle" is an appellation drawn from a metaphor, functioning to carry and transport. Although spoken of generally in this way, if distinguished within it, there are two gates: first, explaining according to sūtras; second, clarifying according to treatises. Explaining according to sūtras: as the Ākāśagarbha-sūtra says: "'Mahāyāna' means immeasurable, boundless, and cliff-less; it pervades everything, like space, because it broadly accommodates all sentient beings; and because it is not shared with śrāvakas and pratyekabuddhas, it is called the Mahāyāna." Furthermore, regarding the vehicle: taking properly abiding in the four means of embrace as its wheels; taking pure ten wholesome actions as its spokes; taking the pure sambhāra of merit as its hub; taking firm, pure, and dedicated intent as its linchpins and axle-pins; taking the good accomplishment of the dhyānas and liberations as its shafts; taking the four immeasurables as its good training; taking good spiritual friends as its driver; taking knowledge of the right and wrong time as its movement; taking the sounds of impermanence, suffering, emptiness, and non-self as its whip; taking the jeweled ropes of the seven bodhyaṅgas as its traces and reins; taking the purified five eyes as its girth-straps; taking broad, pervasive, upright mahākaruṇā as its pennant and banner; taking the four samyakprahāṇas as its brake (zhěn, the root of the wheel's branch); taking the four smṛtyupasthānas as its levelness; taking the four ṛddhipādas as its rapid progress; taking the superior five powers as its vanguard; taking the eightfold noble path as its direct advance; taking unimpeded bright wisdom toward all sentient beings as its carriage-box; dedicating the non-abiding six pāramitās toward sarvajñā; and crossing over to the other shore through the unobstructed four truths—this is the Mahāyāna. Explanation: Above, with twenty phrases, metaphors are raised to illustrate the Dharma and reveal the meaning of the vehicle. Again, the text below says: "This vehicle is received by all Buddhas, contemplated by śrāvakas and pratyekabuddhas, ridden by all bodhisattvas, reverently saluted by Śakra, Brahmā, and the World-Protectors, worshipped by all sentient beings, praised by all the wise, sought as a refuge by all the world; it cannot be destroyed by any māras, cannot be fathomed by any non-Buddhists, and cannot be rivaled by anything in all the world." Explanation: Above, with ten phrases, the Mahāyāna is revealed in relation to persons.

1.8

Clarifying according to treatises: there are seven and there are three; the three kinds of greatness will be explained in the text below. As for the seven kinds, there are two varieties of seven: First, as the Abhidharma-samuccaya says, it is called Mahāyāna because it corresponds to seven kinds of greatness. What are the seven? First, greatness of objective domain, because the bodhisattva path takes the vast teachings of immeasurable hundreds of thousands of sūtras as its objective domain. Second, greatness of practice, because it correctly practices all vast practices of benefiting oneself and benefiting others. Third, greatness of wisdom, because it thoroughly understands the vast selflessness of persons and phenomena (pudgala-dharma-nairātmya). Fourth, greatness of vigour, because for three great asaṃkhyeya kalpas it diligently cultivates immeasurable difficult practices through upāya. Fifth, greatness of skillful upāya, because it abides neither in saṃsāra nor in nirvāṇa. Sixth, greatness of realisation, because it attains immeasurable and countless great merits such as the powers, fearlessnesses, and unshared qualities of the Tathāgata. Seventh, greatness of activity, because to the limits of saṃsāra it manifests all attainments of bodhi, establishing vast Buddha-activities (among these, the first five are causes, and the last two are fruits). Second, the Prakaraṇāryavācā-śāstra says: "'The nature of the Mahāyāna' means that because the Bodhisattva vehicle corresponds together with the seven greatnesses, it is called the Mahāyāna. What are the seven? First, greatness of Dharma, meaning the extensive teachings of upāya encompassed in the Bodhisattva-piṭaka of the twelvefold scriptures. Second, greatness of generating the aspiration, meaning having already generated the mind of anuttarā samyaksaṃbodhi. Third, greatness of resolute faith, meaning generating superior faith and understanding regarding the aforementioned objective domain of the greatness of Dharma. Fourth, greatness of intention, meaning having already passed beyond the stage of resolute practice and entered the stage of pure, superior intention. Fifth, greatness of sambhāra, because accomplishing the two great sambhāras of merit and wisdom, one is able to realise anuttarā samyaksaṃbodhi. Sixth, greatness of time, meaning that during the time of three great asaṃkhyeya kalpas, one is able to realise anuttarā samyaksaṃbodhi. Seventh, greatness of consummation, meaning the consummated nature of bodhi itself which is anuttarā samyaksaṃbodhi; when compared to other consummated natures, none can equal it, let alone surpass it." The Yogācārabhūmi and the Bodhisattvabhūmi both agree with this statement. The Yogācārabhūmi says: "Herein, from the greatness of Dharma up to the greatness of time, these six kinds are all causes for the complete realisation of greatness; the complete realisation of greatness is the fruit of the previous six kinds of greatness." Explanation: Although the numbers of these two kinds of seven greatnesses are the same, the intentions of their establishment differ. The intention of their establishment can be known upon investigation. Explaining "Mahāyāna" is finished.

1.9

As for "Awakening of Faith": relying on the text of this treatise, it awakens faith in sentient beings; hence it is called "Awakening of Faith." Faith is a term expressing decisive certainty—namely, believing that the principle truly exists, believing that it can be attained through cultivation, and believing that when attained through cultivation, it possesses inexhaustible merits. Herein, believing that it truly exists is believing in the greatness of essence; because all phenomena cannot be grasped, one believes that the equal dharmadhātu truly exists. Believing that it can be attained is believing in the greatness of attributes; because the endowed merits of the nature perfume sentient beings, one believes that phenomenal perfuming must lead to returning to the source. Believing that it possesses inexhaustible merit and function is believing in the greatness of function, because there is nothing it does not do. If someone can awaken these three kinds of faith, they are able to enter the Buddhadharma, generate all merits, emerge from all realms of Māra, and reach the supreme path. As a sūtra verse says: / "Faith is the source of the path, the mother of merit, / Nurturing all wholesome roots; / Dispelling all doubts, / Revealing and opening the supreme path. / Faith can transcend the realms of all māras, / Revealing the supreme path of liberation; / It is the indestructible seed of all merit, / Producing the supreme bodhi tree." / Since faith has such immeasurable merits, relying on the treatise one is able to generate the aspiration; hence it is called "Awakening of Faith."

1.10

As for what is called a "treatise" (śāstra): establishing decisive, exemplary words and phrases, discerning and expounding the principles and profound marks of phenomena; relying on the meaning of decisive discernment, it is called a treatise. In sum, Mahāyāna is the treatise's essential doctrine, and awakening faith is the treatise's supreme efficacy. Combining essence and function to designate the title, it is therefore called the Treatise on the Awakening of Faith in the Mahāyāna.

1.11

Third is explaining the text. The text has three sections: the first three lines of verse pay refuge and reverence and set forth the intention; from "The treatise says" onward, it directly establishes the treatise's essential body; the final single stanza concludes and dedicates [the merit]. Within the first three stanzas, there are two intentions: the first two stanzas directly take refuge in the Three Jewels; the subsequent single stanza sets forth the intention for composing the treatise. Within the initial taking of refuge and reverence, there are two parts: the two words "taking refuge with one's life" (gui ming) are the aspect of the capacity to take refuge; from "throughout the ten directions" downward reveals the virtues of that in which refuge is taken. As for the aspect of the capacity to take refuge, the meaning of reverence and compliance is the meaning of refuge; the meaning of turning toward is the meaning of refuge. "Life" refers to the life-faculty, which governs all the faculties; the essential point of one's entire body is dominated solely by life, and among all that living beings value, none takes precedence over this. Offering up this non-dual life to honor the Unsurpassed Honored One expresses the utmost of the faithful mind; hence it says "taking refuge with one's life." Furthermore, taking refuge with one's life means returning to the source. Why is this? The six faculties of sentient beings arise from the One Mind, yet they turn their backs on their own source and race distractedly after the six sense-objects; now, by offering up life, it brings together all six faculties to return to the source of their fundamental One Mind; hence it is called "taking refuge with one's life." The One Mind in which refuge is taken is itself the Three Jewels. From "throughout the ten directions" downward reveals the virtues of that in which refuge is taken. Here, the meaning of the Three Jewels should be explained; that meaning is as explained separately, so now we shall merely interpret the text. In the text there are three, meaning the Jewels of Buddha, Dharma, and Saṅgha. Within this there are also three intentions: first praising mental virtues, next praising bodily virtues, and the third line adduces the person to conclude the praise. Within the praise of mental virtues, it praises the function and the essence. First, saying "whose deeds are most supreme throughout the ten directions" praises the function of deeds: it means the deeds of transforming sentient beings, such as manifesting the eight aspects, which exhaust the realms of the ten directions and pervade the bounds of the three times, performing all Buddha-activities in accordance with those who may be transformed; hence it says "whose deeds are most supreme throughout the ten directions." As the Abhidharma-samuccaya says: "The greatness of karma means exhausting the bounds of saṃsāra, manifesting all [events such as] attaining bodhi, and establishing extensive Buddha-activities." That [treatise] cites the three times, while this [text] reveals the ten directions. Saying "pervasive knowledge" praises the essence of wisdom: the reason why the function of deeds encompasses the ten directions is that the essence of wisdom leaves nothing unpervaded. Because the essence of wisdom is all-pervading, it says "pervasive knowledge." As the Mahāyānasaṃgraha says: "Just like empty space, which pervades the limits of all physical forms without arising, abiding, ceasing, or changing, the Tathāgata's wisdom is also like this: because it pervades all that can be known, it is without error and without change." The praise of mental virtues is concluded. Next is the praise of bodily virtues, which also has two parts: "whose form is unimpeded" praises the subtlety of the essence of form; saying "unconstrained" praises the supremacy of the function of form. First, regarding the essence of form: the Tathāgata's physical form is brought to completion by the myriad practices and by inconceivable vāsanā; although having wondrous form, it is without obstruction. Each major mark and each minor sign is limitless and unbounded; hence it says "whose form is unimpeded." As the Avataṃsaka-sūtra says: "Seeking the limits of space can still be accomplished, but a single pore of the Buddha has no boundary; the Buddha's virtues are inconceivable like this—this is called the Tathāgata's pure vision." Although it lacks physical resistance, it has the function of manifesting in directions and places; hence it may be termed form yet be unimpeded. Saying "unconstrained" praises the function of its form, meaning the mutual function of the five faculties, the ten bodies acting as one another, and so on; hence it says "form is unconstrained." The mutual function of the five faculties is as explained in the eight masteries of the Nirvāṇa-sūtra; the ten bodies acting as one another is as explained in the "Daśabhūmika Chapter" of the Avataṃsaka-sūtra. The praise of bodily virtues is concluded. "The one of great compassion who rescues the world" is the third line, which adduces the person to conclude the praise. The Buddha is like a great elder who regards sentient beings as his children, entering the burning house of the triple world to rescue them from the suffering of being burned; hence it says "rescues the world." The virtue of rescuing the world is precisely great compassion. Free from compassion for self or other, unconditioned compassion is the most supreme among all compassions; hence it says "great compassion." Among all the myriad virtues possessed on the Buddha-ground, the Tathāgata uses only great compassion as his power; hence it is cited in particular to reveal the person of the Buddha. As the Ekottara-āgama says: "There are six kinds of power of ordinary beings and noble ones. What are the six? A young child takes crying as power: when wanting to say something, he must always cry first. A woman takes anger as power: relying on anger, she speaks only afterward. Śramaṇas and brāhmaṇas take forbearance as power: always mindful of lowering themselves before others, they only then state their case. A king takes pride as power: relying on this mighty influence, he states his case. An arhat takes concentrated diligence as power when stating his case. The Buddha, the World-Honoured Ones, take great compassion as power to broadly benefit sentient beings." From this we know that the Buddhas singularly take great compassion as their power; therefore, to represent the person, he is called "the one of great compassion." The above three lines praising the Buddha-jewel are concluded. These next two lines reveal the Dharma-jewel. "And the essence and characteristics of that body" means that the previously mentioned body of the Tathāgata is none other than the saṃbhogakāya Buddha, which directly takes the dharmadhātu as its own essence; hence it says "the essence and characteristics of that body." This adduces the Buddha to take his Dharma. The lower line directly presents the essence and characteristics of the Dharma-jewel. Saying "Dharma-nature" refers to nirvāṇa, the fundamental nature of phenomena; hence it is called Dharma-nature. As the Mahāprajñāpāramitopadeśa says: "'Dharma' is called the phenomenon of nirvāṇa without conceptual proliferation; 'nature' is called the fundamental disposition, just as yellow stone has the nature of gold, and white stone has the nature of silver." In this way, among all phenomena there is the nature of nirvāṇa; hence it is called Dharma-nature. Saying "tathatā": nothing to be discarded is called "true" (tatha); nothing to be established is called "such" (tā). As it says below: "This essence of tathatā has nothing that can be discarded, because all phenomena are entirely true; nor is there anything that can be established, because all phenomena are equally such." One should know that all phenomena cannot be spoken of and cannot be conceptualized; therefore, it is named tathatā. As for the word "ocean," it uses a metaphor to reveal the Dharma. Briefly stated, an ocean has four meanings: first, it is extremely deep; second, it is vast and great; third, its hundreds of treasures are inexhaustible; fourth, the myriad images are reflected in it. One should know that the great ocean of tathatā is also like this: because it eternally cuts off the hundred negations, because it embraces the myriad things, because no virtue is not complete in it, and because no image does not appear in it; hence it says "the ocean of Dharma-nature and tathatā." As the Avataṃsaka-sūtra says: "Just like the deep great ocean, whose rare treasures cannot be exhausted, within which are completely manifested the forms and likenesses of sentient beings; the extremely deep ocean of causes and conditions has inexhaustible treasures of merit; within the pure dharmakāya, there is no image that does not appear." The praise of the Dharma-jewel is concluded. These next two lines praise its Saṅgha-jewel. Saying "treasury of immeasurable merit" adduces the virtues to take the persons, meaning the bodhisattvas on the bhūmis: whatever single practice they cultivate, the myriad practices are brought together; each and every practice is equal to the dharmadhātu and without measure, obtained through accumulating merit, and for this reason it says "immeasurable merit." Such merit entirely belongs to the bodhisattvas; because the persons can gather these virtues, it is called a "treasury." Next, saying "who cultivate in accordance with reality and so forth" directly praises the virtue of their practice. Relying on the Ratnagotravibhāga, in terms of the fundamental wisdom, it is called "practicing in accordance with reality"; its subsequently attained wisdom is called "pervasive practice." Now, here saying "cultivate in accordance with reality" adduces the fundamental wisdom; next, saying "and so forth" takes the subsequently attained wisdom. If we rely on the Dharmasaṃgīti-sūtra, summarizing the myriad practices from beginning to end, they are generally subsumed under two phrases: cultivating in accordance with reality, and non-negligence. As that sūtra says: "'Cultivating in accordance with reality' refers to generating the vow for bodhi; 'non-negligence' refers to fulfilling the vow for bodhi. Furthermore, 'cultivating in accordance with reality' refers to cultivating giving; 'non-negligence' refers to not seeking a reward. In this way, maintaining pure precepts achieves non-retrogression. Or cultivating the practice of patience, attaining the patience of non-arising of dharmas, and seeking all roots of goodness without wearying. Abandoning all activities, cultivating dhyāna without abiding in dhyāna; fulfilling wisdom, not proliferating conceptually over phenomena. In this sequence, cultivating in accordance with reality and non-negligence," and so forth at length. Now saying "cultivate in accordance with reality" subsumes generating the vow for bodhi up to fulfilling wisdom. Next, saying "and so forth" takes non-negligence, which is fulfilling the vow for bodhi up to not proliferating conceptually over phenomena. Taking refuge and reverence toward the Three Jewels has been concluded above; the following stanza sets forth the general intention for composing the treatise.

1.12

The general intention for composing the treatise does not go beyond two kinds: the upper half clarifies that it is for transforming sentient beings below; the lower half reveals that it is for broadly propagating the Buddha's path above. The reason why sentient beings are long submerged in the ocean of saṃsāra and do not proceed to the shore of nirvāṇa is solely due to doubts and deviant attachments. Therefore, the essential point of now transforming sentient beings below is to cause them to eliminate doubts and abandon deviant attachments. In general discussion, doubts have many paths; for those who seek the Mahāyāna, there are two doubts: first is doubting the Dharma, which hinders the generating of the mind; second is doubting the gates, which hinders practice. As for doubting the Dharma, it means having this doubt: is the essence of the Mahāyāna Dharma one, or is it many? If it is one, then there are no different phenomena; because there are no different phenomena, there are no sentient beings—for whom then would a bodhisattva generate great vows? If it is many phenomena, then it is not a single essence; because it is not a single essence, self and other are distinct—how could one give rise to great compassion of the same essence? Due to these doubts, they cannot generate the mind. As for doubting the gates: the teaching-gates established by the Tathāgata are numerous; relying on which gate should one first initiate practice? If all can be relied upon together, they cannot be entered abruptly; if one relies on one or two, which should be discarded and which approached? Due to these doubts, they cannot initiate practice. Therefore, now in order to dispel these two kinds of doubt, the teaching of the One Mind is established and the two gates are opened. Establishing the teaching of the One Mind dispels the first doubt, clarifying that the Mahāyāna Dharma is solely the One Mind, and outside the One Mind there is no other phenomenon; there is only avidyā that deludes one's own One Mind, giving rise to waves that circulate through the six destinies; although the waves of the six destinies arise, they do not leave the ocean of the One Mind. Precisely because the One Mind moves to form the six destinies, one can generate the vow for universal salvation; because the six destinies do not leave the One Mind, one can give rise to great compassion of the same essence. Dispelling doubts in this way, one can generate the great mind. Opening the two gates dispels the second doubt, clarifying that although the teaching-gates are numerous, initial entry into practice does not go beyond two gates: relying on the gate of tathatā to cultivate the practice of śamatha, and relying on the gate of arising and ceasing to give rise to the practice of vipaśyanā. When śamatha and vipaśyanā are dually exercised, the myriad practices are fully prepared; entering these two gates, all gates are penetrated. Dispelling doubts in this way, one is able to initiate practice. As for "abandoning deviant attachments," there are two deviant attachments: the attachment to a person and the attachment to phenomena. The abandonment of these two meanings will be explained below. Transforming sentient beings below was concluded above. These next two lines broadly propagate the Buddha's path above: eliminating doubts concerning those two extremes, one can give rise to decisive faith. Faithfully understanding that the Mahāyāna is solely the One Mind, it therefore says "give rise to correct faith in the Mahāyāna." Abandoning the conceptual discriminations of the previous two attachments, one attains non-discriminative wisdom, is born into the Tathāgata's family, and can succeed to the Buddha's station; hence it says "so that the lineage of the Buddha will not be severed." As a treatise says: "The ocean of the Buddha's Dharma: faith is that which can enter it, and wisdom is that which can cross it." Therefore, adducing faith and wisdom clarifies the broad propagation of the Buddha's path. The verse says "for the sake of" at the beginning, and concludes with "for the reason of" below: in order to clarify these two intentions, he composed this treatise. The reverence and taking refuge, and the setting forth of the intention, are concluded.

1.13

From here down is the second part: correctly establishing the substance of the treatise. In the text there are three parts: first, generally stating the commitment to speak; second, giving the number to introduce the chapters; third, explaining each section in detail according to the chapters, as can be seen in the text. In the first part, stating 'there is a teaching' refers to the teaching of the One Mind. If someone can understand this teaching, they will certainly give rise to a vast root of faith; hence it says 'capable of giving rise to the Mahāyāna root of faith.' The characteristics of the root of faith are as stated in the title. Once the root of faith is established, one immediately enters the Buddha-path; having entered the Buddha-path, one obtains inexhaustible treasures. Such great benefit is obtained through the treatise; therefore it should be spoken. Generally stating the commitment to speak has been completed above.

From 'it is spoken having five sections' onward is the second part: giving the number to introduce the chapters. 'Having five sections' gives the number of chapters. From 'what are they' onward, it lists the names of the chapters: The 'Reasons and Conditions Section' means that beginning the composition of a treatise is not without cause; what a wise person undertakes must first be known. The 'Establishing the Meaning Section' means that once the reasons and conditions have been set forth, the correct meaning should be established; if it were not briefly established, the essential doctrine would not be known. The 'Explanation Section' means that since establishing the essential doctrine was brief, it should next be extensively discriminated; if it were not expounded and explained, the principles and meaning would be difficult to understand. The 'Practicing Faith Section' means that having aroused faith based on the explanation, one must advance in practice; having understanding without practice does not accord with the intent of the treatise. The 'Exhortation to Practice and Its Benefits Section' means that although the dharma-gate of practicing faith has been shown, those with shallow roots of goodness are unwilling to engage in practice; hence benefits are raised to exhort that one must certainly practice; thus it is called the 'Exhortation to Practice and Its Benefits Section.'

From here down is the third part: explaining each section in detail according to the chapters, which makes five sections. In the first part there are two: first, citing the chapter name; next, revealing the reasons and conditions. In revealing the reasons and conditions, there are two questions and answers: first, directly revealing them; second, dispelling doubts. The first question can be seen [in the text]. In the answer there are three parts: generally stating, explaining in detail, and finally concluding in summary.

In the second part, explaining the eight reasons and conditions in detail, the first is the general condition, and the latter seven are particular conditions. Stating that the first is the general has two senses: first, whenever bodhisattvas undertake anything, it is always to cause sentient beings to leave suffering and attain bliss, not solely for the condition of composing this treatise; hence it is called general; second, although this condition acts as a condition looking forward to the text of the Establishing the Meaning Section, yet that Establishing the Meaning Section generally acts as the basis for the Explanation Section and the rest, so this condition also generally acts as a condition for them; relying on this meaning it is also explained as general. 'To leave all suffering' refers to all the suffering of fragmentary [samsāra] and transformation [samsāra]. 'Ultimate bliss' refers to the bliss of unexcelled bodhi and great nirvāṇa. 'Not seeking the worldly' means not expecting future worldly wealth and happiness among humans and gods. 'Fame, gain, and respect' means not seeking present illusory matters.

From here down, the seven kinds are the particular causes, because they act as causes solely for this treatise, and because they act as particular conditions looking forward to the seven places below. The second cause acts as the reason and condition for two of the three passages within the Explanation Section: namely, demonstrating the correct meaning and countering erroneous attachments. In demonstrating the correct meaning, it says: 'Relying on the teaching of the One Mind, there are two gates; these two gates each universally subsume all phenomena.' One should know that this is the fundamental meaning of all dharma-gates spoken by the Tathāgata. Because within this One Mind and two gates, there is not a single dharma or meaning that is not subsumed; hence it says: 'Desiring to explain the Tathāgata's fundamental meaning.' The second passage, countering erroneous attachments, causes sentient beings to abandon the two kinds of erroneous attachments to self and dharmas; hence it says: 'In order that sentient beings may have correct understanding without error.'

The third cause acts as the reason and condition for the third passage within the Explanation Section, which distinguishes the aspects of setting out on the path, causing those of sharp faculties to resolve with certainty to arouse the mind, advance toward the great path, and be capable of abiding in the stage of non-retrogression; hence it says: 'In order that [those with] roots of goodness […] to the faith of non-retrogression.'

The fourth cause acts as the reason and condition for the text below at the beginning of the Practicing Faith Section on the four kinds of faith and the four practices; hence it says: 'In order that they may cultivate faith.'

The fifth cause acts as the reason and condition for the text below of about five lines at the end of the fourth practice that says 'Furthermore, if someone, although cultivating faith, has many heavy and evil karmic hindrances from prior lives' onward, which teaches the method for eliminating hindrances; hence it says: 'In order to show upāya to eliminate evil karmic hindrances […] to escape the net of delusion.'

The sixth cause acts as the reason and condition for the text of about three pages from 'How to practice śamatha and vipaśyanā' onward down to 'if śamatha and vipaśyanā are not complete, one cannot enter the path of bodhi'; hence it says: 'Cultivating śamatha and vipaśyanā […] faults of the mind.'

The seventh cause acts as the reason and condition for the text of about eight lines at the end of the Practicing Faith Section that says 'Furthermore, when sentient beings first study this teaching' onward, which exhorts rebirth in the Pure Land; hence it says: 'In order to show the upāya of single-minded mindfulness to be born before the Buddha,' and so forth.

The eighth cause acts as the reason and condition for the text of the fifth Exhortation to Practice and Its Benefits Section; hence it says: 'In order to show the benefits and exhort to practice.'

Next, stating 'there are such reasons and conditions, therefore the treatise is composed' is the third part: concluding in summary. Directly revealing the reasons and conditions has been completed above.

From here down is dispelling doubts, which has a question and an answer. In the question, stating 'the sūtras already contain this teaching' refers to the teachings spoken according to the preceding eight causes, such as the dharma-meaning established in the Establishing the Meaning Section, down to the benefits shown in the Exhortation to Practice Section. All such teachings are fully spoken in the sūtras, all to cause sentient beings to leave suffering and attain bliss. Yet now composing this treatise again to repeat those teachings—is this not done for the sake of seeking fame and gain? Therefore it says: 'Why is it necessary to speak it again?' This raises the doubtful thought to pose the question.

In the answer there are three parts: a brief answer, an extensive explanation, and third, a brief concluding answer. In the answer, stating 'although this teaching exists in the sūtras' grants the questioner's premise. 'Faculties and practices are not equal, and the conditions for receiving understanding are distinct' refutes their doubt. Although what is spoken in sūtras and treatises contains no separate teaching, the faculties and practices of those who receive understanding differ: some rely on sūtras and do not need treatises, while others rely on treatises and do not need sūtras; therefore, for those persons, one must compose the treatise. Such is the intent of the answer.

Next it reveals it extensively, in which there are two parts: first, explaining that when the Buddha was in the world, both speaking and hearing were superior; later, revealing that after the Tathāgata's parinirvāṇa, faculties and conditions became uneven. In the first part, stating 'when the Tathāgata was in the world, sentient beings had sharp faculties' explains the superiority of the listeners; 'the one capable of speaking had superior physical, mental, and karmic activities' reveals the superiority of the speaker; 'with a single delivery of the perfect voice' establishes the superiority of the speaker; 'different kinds equally understood' establishes the superiority of the listeners; 'then treatises were not needed' concludes the meaning of mutual superiority.

Here, the 'perfect voice' is just the 'single voice.' What is the meaning of the single voice and the perfect voice? Teachers in the past have spoken differently. Some masters said: 'The Buddhas are solely the body of ultimate reality, forever severed from the myriad forms, without shape and without sound; they directly manifest immeasurable forms and sounds in accordance with faculties, just as an empty valley has no sound, yet produces an echo according to a call.' If so, then speaking in terms of the Buddha, no voice is single; discussing in terms of the faculties, the multitude of voices is not single. Why is it called the single voice and the perfect voice? Because at one time and in one assembly, different kinds equally understood: each according to their capacity received one voice, not hearing other sounds; without confusion or error, demonstrating that this voice is extraordinary, hence it is called the single voice. The voice pervades the ten directions, and wherever faculties have matured, there is nothing not heard; hence it is called the perfect voice. It does not mean that like empty space it pervades everywhere without distinct melodies, as the sūtra says: 'Broadly announcing to sentient beings according to their types of voices'—this is what it means.

Or some say: In terms of the Buddha, there truly are form and sound; his voice is complete and perfect, with nowhere it does not pervade; it has none of the distinctions of musical tones, so how could it have level and deflected tones? Because it has no different melodies, it is called the single voice; because there is nowhere it does not pervade, it is called the perfect voice. Simply with this perfect voice acting as the sovereign condition, multiple sounds manifest in accordance with differences in faculties, just as the full moon has only a single round shape, yet manifests many reflections according to differences in vessels. One should know that the principle here is also like this. As the sūtra says: 'The Buddha expounds the Dharma with a single voice, and sentient beings each attain understanding according to their kind.'

Or some say: The Tathāgata truly has multiple voices; of all the speech and sounds of all sentient beings, none is not subsumed within the sound of the Tathāgata's wheel of Dharma. But this Buddha-voice is unhindered and unobstructed: the one is the all, and the all is the one. The all is the one, hence it is called the single voice; the one is the all, hence it is called the perfect voice. As the Avataṃsaka Sūtra says: 'The linguistic dharmas of all sentient beings / Are expounded completely and without remainder in a single word; / All desiring to understand the pure, secret sound, / The bodhisattva because of this first resolves the mind.'

Furthermore, this Buddha-voice is inconceivable: not only is a single spoken voice identical to all voices, it also equally pervades all phenomena. Now we briefly cite six pairs to reveal the characteristics of its equal pervasion: first, equal to all sentient beings and all dharmas; second, equal to the lands of the ten directions and the kalpas of the three times; third, equal to all nirmāṇakāya Tathāgatas and all transformation Buddhas; fourth, equal to all dharmadhātus and the realm of empty space; fifth, equal to the realm of unhindered mutual interpenetration and the realm of immeasurable arising; sixth, equal to the realm of all practices and the quiescent nirvāṇa-realm. This meaning is as spoken in the three kinds of unhinderedness in the Avataṃsaka Sūtra. In accordance with every single sound, it equals these six pairs, yet its tones and melodies are eternally unconfused. If the voice failed to pervade any of these six pairs, the voice would not be perfect; if due to equal pervasion it lost its melody, then perfection would not be a voice. Yet now, without destroying melody it equally pervades, and without altering pervasion it differentiates tunes; through this principle, it truly forms the perfect voice. This cannot be measured by the thinking of mind-consciousness, because it is the sovereign meaning of the dharmakāya. The meaning of the single voice has been briefly stated like this; let us set aside other discussions and return to explaining the root text.

From here down is the second part, explaining that after the Buddha's passing, faculties and practices were uneven; within this, it distinguishes four kinds of faculties: the first two attain understanding relying on sūtras; the latter two only grasp understanding relying on treatises. In the first, stating 'those who can grasp understanding by listening broadly through their own power' means that relying on hearing broad sūtras they understand the Buddha's intent and do not need treatises; hence it says 'their own power.' In the second, stating 'also those who by their own power understand much from hearing little' means that without necessarily hearing the words of various sūtras broadly, they can deeply understand the import of the sūtras, and also do not need treatises; hence it says 'their own power.' In the third, stating 'without their own mental power' means that directly relying on the Buddha's sūtras they cannot understand; hence it says 'without power.' Only through treatises like the Mahāprajñāpāramitopadeśa and the Yogācārabhūmi do they understand the purport spoken in the Buddha's sūtras; hence it says 'those who attain understanding through broad treatises.' In the fourth, stating 'moreover, taking the voluminous text of broad treatises to be cumbersome' means that although they have sharp faculties, they cannot bear prolixity; these persons only rely on treatises whose text is concise and meaning rich to deeply understand the purport spoken in the Buddha's sūtras; hence it says 'whose minds delight in dhāraṇī, grasping understanding through concise text that subsumes many meanings.' Among these four, the first three are not what is intended here; what is intended here lies with the fourth kind of person.

From 'in this way' onward is the third part, the concluding answer. Stating 'in this way' refers generally to the previous four kinds of persons. From 'this treatise' onward, it specifically addresses the fourth person to conclude and clarify the intent that composing the treatise is certainly necessary. Now this treatise consists of only one fascicle, yet it universally subsumes the meaning of all sūtras; hence it says 'because it completely subsumes the boundless meanings of the vast and profound Dharma of the Tathāgata.' That fourth class who delights in dhāraṇī must rely on this treatise to realize the path; for this reason it says 'this treatise should be spoken.'

1.14

Below this is the second [section], explaining the "Section on Establishing the Meaning." Within the text there are two parts: first, concluding what came before and introducing what follows; second, from "Mahā[yāna]" onward is the actual explanation, which establishes two chapter-headings: namely, dharma and meaning. "Dharma" is the dharma-essence of the Mahāyāna; "meaning" is the nominal meaning of the Mahāyāna. Establishing dharma first initiates the subsequent text in the explanation that first explains the dharma-essence. Establishing meaning next initiates the subsequent text in the explanation of meaning from "Furthermore, the essential nature and characteristics of tathatā" onward. Within the initial establishment of dharma there are also two establishments: first, establishing it generally in terms of essence, which initiates the initial general explanation in the subsequent explanation; second, establishing it specifically according to the gates, which initiates the subsequent specific explanation from the words "tathatā" onward. In the first, "What is called 'dharma' refers to the minds of sentient beings": its own essence is called dharma. Now, in the Mahāyāna, all dharmas have no separate essence; they only take the One Mind as their own essence. Therefore it says that the dharma refers to the minds of sentient beings. When it says, "this mind encompasses all [dharmas]," it reveals that the Mahāyāna dharma is different from the Hīnayāna dharma. Truly, because this mind universally encompasses all dharmas, and the own essence of all dharmas is solely the One Mind—unlike the Hīnayāna where all dharmas each have their own separate essence—the One Mind is said to be the Mahāyāna dharma. From "Why is this?" onward, it establishes [it] specifically according to the gates. This single passage contains two meanings: looking upward, it explains the general meaning; looking downward, it establishes the specific gates. Since the dharma of mind is one, yet the meaning of Mahāyāna is vast, for what reason is the meaning of Mahāyāna directly revealed in dependence on this mind? Hence it says: "Why is this?" The intention of the explanation below is: although the dharma of mind is one, it has two gates. Within the gate of tathatā there is the essence of the Mahāyāna; within the gate of arising and ceasing there are the essence, characteristics, and function. The meaning of Mahāyāna does not exceed these three; relying on the One Mind reveals the meaning of the Mahāyāna. When it says "tathatā of this mind," it generally adduces the gate of tathatā, initiating the subsequent text from "namely, the one dharmadhātu" onward. Next, when it says "characteristics," these are the characteristics of tathatā, initiating the subsequent text from "Furthermore, as for tathatā, based on verbal distinction there are two kinds" onward. When it says "the arising and ceasing of this mind," it generally adduces the gate of arising and ceasing, initiating the subsequent text from "in dependence on the tathāgatagarbha there is the mind of arising and ceasing" onward. When it says "causes and conditions," these are the causes and conditions of arising and ceasing, initiating the subsequent text from "Furthermore, the causes and conditions of arising and ceasing" onward. Next, when it says "characteristics," these are the characteristics of arising and ceasing, initiating the subsequent text from "Furthermore, as for arising and ceasing" onward. When it says "can reveal the own essence of the Mahāyāna," this is precisely the original enlightenment mind within the gate of arising and ceasing; it is the essence of arising and ceasing and the cause of arising and ceasing, and is therefore within the gate of arising and ceasing. However, while the gate of tathatā directly speaks of the "essence of the Mahāyāna," the gate of arising and ceasing says "own essence"; there is a profound reason for this, and when reaching the explanation below, its meaning will naturally become apparent. When it says "characteristics and functions," it contains two meanings: first, it can reveal the immeasurable characteristics of essential virtues within the tathāgatagarbha, which is the meaning of the greatness of characteristics; furthermore, it reveals the inconceivable karmic activity of the tathāgatagarbha, which is the meaning of the greatness of function. Second, the defiled characteristics produced by tathatā are called characteristics, and the pure functions arisen from tathatā are called functions. As the text below states: "The pure dharma of tathatā is genuinely without defilement, but only because of being perfumed by avidyā does it possess defiled characteristics; the defiled dharma of avidyā originally has no pure function, but only because of being perfumed by tathatā does it possess pure function." The chapter-heading on establishing the dharma is concluded above.

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