起信論疏 1.23

1.23

From "Furthermore" onward, the text elaborates on original enlightenment. There are two parts to this: first, original enlightenment conforming to defilement is explained; later, original enlightenment of pure nature is revealed. The first part has three sections: first, a general designation; second, an enumeration of names; third, an analysis of the aspects. In the first section, where it says "generates two aspects," it says "generates" because these two aspects are situated within the gate of conforming to movement. Since these two are not separate from original enlightenment of pure nature, it says, "they are not separated from that." In the second section enumerating names, the "aspect of wisdom-purity" properly explains the aspect of original enlightenment conforming to defilement; the "aspect of inconceivable activity" explains the activity of this original enlightenment when it returns to purity. In the third section analyzing the aspects, it first analyzes the aspect of wisdom-purity, which has three parts: doctrine, simile, and application. Within doctrine there are two parts: a direct explanation and a re-exposition. In the first part, "perfuming by the power of the Dharma" refers to the power of internal perfuming by the Dharma of tathatā. Depending on this power of perfuming, one cultivates the provisions (sambhāra), can initiate "correct practice in accordance with reality" on the bhūmis, and arrives at the stainless bhūmi "fulfilling upāya." Through this, one can "break through the composite consciousness" by destroying its internal aspect of arising and ceasing and revealing its nature of neither arising nor ceasing; therefore it says, breaking through the aspect of composite consciousness, "reveals the dharmakāya." At this time, one can "extinguish the continuous mind" by eliminating the karmic aspect and evolving aspect within it, causing this mind of original enlightenment conforming to defilement ultimately to return to the source and accomplish pure wisdom; therefore it says, "extinguishes the aspect of continuous mind" because "wisdom is pure and unadulterated." Here, the continuous consciousness is still the mind of arising and ceasing within the composite consciousness, but for the purpose of revealing the Dharma, it speaks of breaking through the composite consciousness; for the purpose of accomplishing the pure wisdom of the nirmāṇakāya, it speaks of extinguishing the aspect of continuous consciousness. Yet it does not extinguish the continuous mind itself; it only extinguishes the continuous mind's aspects. As the sūtra states: "Therefore, Mahāmati, the individual characteristics of the consciousnesses are extinguished; what is meant by the extinction of the individual characteristics is the extinction of the karmic aspect. If their own nature were extinguished, that would not differ from the nihilistic proliferation of non-Buddhists. The non-Buddhists say, 'Apart from external objects, the continuous consciousness is extinguished; once the continuous consciousness is extinguished, the other consciousnesses are extinguished.' Mahāmati, if the continuous consciousness were extinguished, all the consciousnesses since beginningless time would have to be extinguished"—and so on at length. From "What does this mean?" onward, it re-exposes the previously explained meaning of extinction and non-extinction. "All aspects of mind and consciousness are avidyā" means that the aspects of the various consciousnesses, such as the karmic consciousness and evolving consciousness, are produced by avidyā and are all non-enlightenment; hence it says they are all avidyā. Such non-enlightened aspects of the various consciousnesses are not separate from the nature of original enlightenment conforming to defilement; hence it says "they are not separate from the nature of enlightenment." This aspect of avidyā and the nature of original enlightenment are neither one nor different. Because they are not different, [avidyā] cannot be destroyed; but because they are not one, it is not the case that it cannot be destroyed. If based on the meaning of non-difference and indestructible, one says that when avidyā transforms, it turns into enlightenment; if based on the meaning of non-identity and not indestructible, one says that avidyā is extinguished while the nature of enlightenment is not destroyed. Now in this text, it is based on the gate of non-identity that it speaks of extinguishing the aspect of continuous mind. In the simile, where it says "water is not of a moving nature," this clarifies that its present movement is not movement of its own nature, but only moves in accordance with another. If it were movement of its own nature, when the aspect of movement ceases, the nature of wetness would cease along with it; but because it moves in accordance with another, although the aspect of movement ceases, the nature of wetness is not destroyed. In the application, where it says "avidyā ceases," the cessation of fundamental avidyā corresponds to the cessation of the wind. "The continuity is immediately extinguished" means the cessation of karmic consciousness and so forth corresponds to the cessation of the aspect of movement. "The nature of wisdom is not destroyed" means that the spiritual, cognitive nature of original enlightenment conforming to defilement is called the nature of wisdom; this corresponds to the nature of wetness not being destroyed. Next, in interpreting the aspect of inconceivable activity, "relying on wisdom-purity" means that the former mind of original enlightenment conforming to defilement has just attained purity, which is the wisdom of initial enlightenment. Relying on this power of wisdom, one manifests the nirmāṇakāya; hence it says "the aspect of immeasurable merits." This manifested aspect has neither beginning nor end and is uninterrupted in its continuity; therefore it says "unceasing." As the Suvarṇaprabhāsa-sūtra says: "The nirmāṇakāya, because it is uninterrupted from beginningless saṃsāra, and because it can uphold all unshared qualities of all Buddhas, does not end as long as sentient beings do not end; therefore it is said to be permanently abiding." The Ratnagotravibhāga says: "What is the fulfillment of benefit for oneself? It means attaining liberation, being free from kleśāvaraṇa and jñeyāvaraṇa, and obtaining the unobstructed, pure dharmakāya; this is called fulfilling benefit for oneself. What is the fulfillment of benefit for others? Having attained fulfillment of benefit for oneself, from beginningless time one spontaneously relies on those two kinds of Buddha-bodies to manifest sovereign activities in the world; this is called fulfilling benefit for others." Question: Only after first attaining self-benefit does one initiate the activity of benefiting others; why then is benefiting others said to be beginningless? Explanation: In a single thought, the Tathāgata universally responds throughout the three times. Because that which is responded to is beginningless, the capacity to respond is also beginningless. Just as complete wisdom in a single thought universally reaches the boundless objects of the three times—because the objects are boundless, the wisdom is also boundless—so the forms manifested by this boundless wisdom can have no beginning and also have no end. This is not something that mental consciousness and conceptual thought can fathom; therefore it is called inconceivable activity.