起信論疏 2
English (machine translation) 2
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Contents
2.1.1
From "Furthermore" below is the third [section], which elaborates on the aspects of arising and ceasing in the "Establishing the Meaning" section above. Within this there are two parts: first, clarifying the coarse and subtle aspects of arising and ceasing, and second, revealing the meaning of coarse and subtle arising and ceasing. The first part also has two sections: first, directly clarifying the coarse and subtle; second, distinguishing them with respect to persons. The first [of these] also has two: a general indication and a particular explanation. In the particular explanation, where it says "First is the coarse, because it corresponds with the mind," among the six kinds of defilement, the first three defilements correspond with the mind, and their aspects are coarse and manifest. In the sūtras, this is called "the arising and ceasing of aspects." Where it says "Second is the subtle, because it does not correspond with the mind," the latter three defiled minds do not correspond [with the mind], lacking the coarse and manifest aspects of mind and mental factors; their essence is subtle and flows constantly without interruption. In the sūtras, this is called "the arising and ceasing of continuity." As the ten-fascicle sūtra says: "Consciousness has two kinds of cessation. What are the two? First is the cessation of aspects, and second is the cessation of continuity; arising and abiding are likewise." The four-fascicle sūtra says: "The consciousnesses have two kinds of arising, abiding, and ceasing: namely, continuous arising and aspect arising; cessation is likewise." The sūtras merely present the two terms without separately manifesting their aspects; therefore, the author of the treatise now draws upon the meanings of corresponding and non-corresponding to distinguish the two kinds of coarse and subtle aspects. In distinguishing them with respect to persons, the "coarse among the coarse" refers to the first two among the first three; the "subtle among the coarse" is the latter one among these three. Because the first two among the former are both in the mental consciousness (manovijñāna), their active aspects are coarse, and thus they are known by ordinary beings. The latter one among the former is the seventh consciousness; its active aspect is not coarse, so it cannot be understood by ordinary beings. The first two among the latter are capable of manifesting and capable of perceiving, with a distinction between subject and object; hence they are known by bodhisattvas. The final one has not yet divided into subject and object; therefore, only a Buddha can fully comprehend it. From here below is the second [part], clarifying the meaning of arising and ceasing, which contains two: first, clarifying the conditions for arising; second, revealing the meaning of cessation. The first [of these] also has two: first, clarifying the common conditions; second, revealing the particular causes. Speaking generally, both coarse and subtle consciousnesses arise by relying on the ground of avidyā; hence it says: "The two kinds of arising and ceasing exist by relying on the perfuming of avidyā." Speaking particularly, because of reliance on the cause of avidyā, the non-corresponding mind arises; because of reliance on the condition of objects, the corresponding mind is able to arise; hence it says: "Relying on the cause means the sense of non-enlightenment; relying on the condition means the sense of falsely creating objects." If stated with complete meaning, each has two causes. As the four-fascicle sūtra says: "Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness; grasping various dusts and the perfuming of beginningless false conceptualisation are the causes of the object-discriminating consciousness." The explanation says: "Inconceivable perfuming" means that avidyā can perfume tathatā; because it can perfume where it cannot be perfumed, it is called inconceivable perfuming. "Inconceivable transformation" means that tathatā receives the perfuming of avidyā; because it is transformed where it cannot be transformed, it is called inconceivable transformation. This perfuming and transformation are extremely subtle and hidden; therefore, the active aspect of the manifesting consciousness that arises is subtle, and within it there are also the evolving consciousness and the karmic consciousness; however, mentioning the coarse encompasses the subtle, so it is only called the manifesting consciousness. "Grasping various dusts" means that the various objects grasped by the manifesting consciousness can stir the ocean of mind and raise the waves of the seven consciousnesses. "The perfuming of beginningless false conceptualisation" means that this very manifesting consciousness is called false conceptualisation; since it has never been separated from conception from the beginning, it is called beginningless false conceptualisation. As the text above says, because it has never been separated from thought from the beginning, it is called "beginningless avidyā"; false conceptualisation here should be known to be likewise. As the ten-fascicle sūtra says: "The ālayavijñāna is called the aspect of consciousness that knows, whose essential aspect is like a circle of hair abiding in empty space—the realm traversed by impure wisdom." By this principle, it is false conceptualisation. Those various dusts and this false conceptualisation perfume the ocean of mind of self-character, causing the waves of the seven consciousnesses to arise. False conceptualisation and dusts are coarse and manifest; therefore, the object-discriminating consciousness they give rise to has coarse and manifest active aspects and becomes the corresponding mind. It is intended to show that the manifesting consciousness is able to arise because of the cause of inconceivable perfuming, and is able to abide by relying on inconceivable transformation; the object-discriminating consciousness is able to arise due to the condition of various dusts, and is able to abide by relying on the perfuming of false conceptualisation. Now, this treatise merely takes the conditions for arising; therefore, regarding the subtle, it only speaks of the perfuming of avidyā, and regarding the coarse, it solely mentions the condition of objects. From "If the cause ceases" below, it next reveals the meaning of cessation, within which there are two: first, a direct explanation; from "Question:" below, an exchange to dispel doubts. In the beginning, where it says "If the cause ceases, then the condition ceases," it means that at whatever stage the antidote is attained, the cause of avidyā ceases, and objects cease accordingly. Where it says "Because the cause ceases, the non-corresponding mind ceases," it means that the three kinds of non-corresponding mind arise in direct reliance on the cause of avidyā; therefore, when avidyā ceases, they also cease accordingly. Where it says "Because the condition ceases, the corresponding mind ceases," it means that the three kinds of corresponding defiled mind arise in direct reliance on the condition of objects; therefore, when objects cease, they also cease accordingly. By relying on this principle of beginning and end, arising and exhaustion, it clarifies the meaning of the two kinds of arising and ceasing, not in terms of the meaning of moment-to-moment arising and ceasing. From here below is the second, an exchange to dispel doubts, first a question and then an answer. In the question, where it says "If the mind ceases, how can there be continuity?" this question is raised with respect to what non-Buddhists say. As the ten-fascicle sūtra says: "If the ālayavijñāna were to cease, it would not differ from the conceptual proliferation of the nihilistic view of non-Buddhists. The various non-Buddhists say: 'Free from various objects, the continuous consciousness ceases; after the continuous consciousness has ceased, all consciousnesses cease.' Mahāmati! If the continuous consciousness were to cease, all consciousnesses from beginningless worldly realms would have to cease." This meaning directly explains that the non-Buddhists say that, just as when being born into the heaven of non-conception or entering the absorption of non-conception, being free from all objects, the continuous consciousness ceases; because the root ceases, the branches also cease accordingly. The Tathāgata refutes this, saying: if, when those sentient beings enter non-conception, the continuous consciousness that is the root of sentient beings were to cease, the seeds of the sixth and seventh consciousnesses, and so forth, would cease accordingly, and all consciousnesses should not arise again from that; yet when emerging from that, all consciousnesses arise again, so one should know that when entering non-conception, that continuous consciousness does not cease. Such is the refutation. Now, in this treatise, it inquires based on this: if the essence of the mind were to cease when entering the absorption of non-conception or the absorption of cessation, how could it continue again? Hence it says: "If the mind ceases, how can there be continuity?" If, when entering those [absorptions], the essence of the mind does not cease and continues again, by what means could this aspect of continuity ever cease permanently? Hence it says: "How can one speak of ultimate cessation?" In the answer, there are three parts: namely, the principle, the simile, and the application.
2.1.2
In the first dharma, what is meant by "cessation": as when entering [the concentration] without thought and so forth, when speaking of the consciousnesses, it is only the aspects of coarse consciousness that cease, not that the essence of the ālaya mind ceases; hence it says, "only the aspect of mind ceases." Furthermore, what was stated above, that because the cause ceases, the non-associated mind ceases, merely states that the karmic aspect and so forth within the mind cease; it does not mean that the essence of the mind's self-aspect ceases. In the analogy, these two meanings of cessation are distinctively revealed: "Just as wind, relying on water, has moving aspects" is an analogy for the wind of avidyā moving in reliance on the mind. "If the water ceases, the wind would be cut off and have nowhere to abide; because the water does not cease, the aspect of the wind continues" is an analogy for how, when entering [the concentration] without thought and so forth, because the essence of the mind does not cease, the consciousnesses continue. This answers the first question. "Only because the wind ceases do the moving aspects accordingly cease": upon reaching the Buddha-stage, avidyā is permanently extinguished; hence the motions such as the karmic aspect are also extinguished accordingly. Yet the essence of the mind's self-aspect does not cease; hence it says, "it is not that the water ceases." This answers the subsequent question, explaining ultimate cessation. In the application, it applies the previous two meanings in succession: "not that the mind's wisdom ceases"—the nature of spiritual comprehension is called "the mind's wisdom." As the text above says, "the nature of wisdom is indestructible," this clarifies the meaning that the self-aspect does not cease; the rest of the text is clear. Question: Is this self-aspect of consciousness entirely produced by defiled conditions, or does it also possess the meaning of not proceeding from conditions? If it is entirely produced by defiled conditions, when defiled phenomena are exhausted, the self-aspect ought to cease; if its self-aspect does not proceed from defiled conditions and therefore does not cease, then it would exist spontaneously. Furthermore, if the self-aspect also ceased, it would be identical to the nihilistic view; then, if the self-aspect does not cease, would it not revert to being identical to the eternalist view? Answer: Some masters say that the essence of the ālaya mind is a vipāka dharma, brought into being solely by karma and defilement; therefore, when karma and defilement are exhausted, the basic consciousness is entirely exhausted. However, in the Buddha-fruit, there is also the pure consciousness associated with the Great Mirror Wisdom generated by the two practices of merit and wisdom; and in both states the meaning of "mind" is the same. It is on this basis that one speaks of the mind reaching the Buddha-fruit. Other masters say that the essence of the mind's self-aspect is, in its entirety, stirred up by that avidyā; but this is a movement of stillness that causes it to stir, not that it generates something from nothing. Therefore, the stirring of this mind is caused to arise by avidyā and is called the karmic aspect. This stirred mind is originally mind in itself and is also the self-aspect; the conceptual gate of the self-aspect does not arise from avidyā. Yet this very mind stirred by avidyā also has the meaning of producing its own kind in succession. Hence there is no error of spontaneous existence, and it possesses the meaning of non-cessation: when avidyā is exhausted, the moving aspect ceases accordingly, and the mind, following initial enlightenment, returns to its original source. Other masters say that what both masters explain is reasonable, because both rely on what the sacred scriptures teach. The explanation of the first master captures the intention of the *Yogācārabhūmi*; the meaning of the latter master captures the intention of the *Awakening of Faith*. Yet one must not cling to the meaning according to the literal words. Why is this? If one grasps the meaning as in the first explanation, that is the attachment to a self in dharmas (dharma-ātmagrāha); if one grasps the meaning as in the latter explanation, that is called the view of a self in persons (pudgala-dṛṣṭi). Furthermore, if one clings to the first meaning, one falls into the nihilistic view; if one clings to the latter meaning, one immediately falls into the eternalist view. One should know that neither of the two meanings can be expressed in words; though inexpressible, they may also be expressed, because although it is not so, it is also not not so. From "Furthermore, because there is the meaning of perfuming of four kinds of dharmas" onward, this broadly explains the arising and ceasing gate. Of its two parts, the first, which was the broad explanation itself, is finished above; from here on is the second, re-clarifying it on the basis of words. Why? As the text above stated, this consciousness has two meanings: being able to embrace all dharmas and producing all dharmas. But its meaning of embracing has already been broadly explained, while the meaning of being able to produce is not yet clear; therefore, below it broadly displays this meaning. In the text there are five parts: first, stating the number in general; second, listing the names according to the number; third, generally clarifying the meaning of perfuming; fourth, distinctively revealing the aspects of perfuming; fifth, clarifying the meaning of exhaustion and non-exhaustion. Stating the number and listing the names are clear in the text. In the third, there is first an analogy, then the application. In the application, "the pure dharma of tathatā" is the meaning of original enlightenment; "the defiled dharma of avidyā" is the meaning of non-enlightenment. It is precisely because the One Consciousness contains these two meanings that they perfume each other and ubiquitously produce the defiled and the pure. This intention directly explains the meaning of inconceivable perfuming and inconceivable transformation spoken of in the scripture. Question: The *Mahāyānasaṃgraha* states that only when four conditions are complete can something receive perfuming; hence it says that eternal dharmas cannot receive perfuming. Why does this text speak of perfuming tathatā? Answer: The meaning of perfuming has two kinds: that treatise deals temporarily with conceivable perfuming, and therefore says that eternal dharmas do not receive perfuming; this treatise clarifies inconceivable perfuming, and therefore says that avidyā perfumes tathatā and tathatā perfumes avidyā. Because the intended meanings revealed are different, they do not contradict each other. However, in this text, the original enlightenment of pure nature within the arising and ceasing gate is called tathatā, and so it possesses the meaning of perfuming; it does not mean the tathatā in the gate of tathatā, because within the gate of tathatā the meaning of being able to produce is not spoken of. From "How is this?" onward is the fourth, distinctively explaining it, in which there are two parts: first defilement, then purity. In defilement there are also two: first a question, then the answer. In the answer there are two: a brief explanation and a broad display. In the brief one, saying that in reliance on the dharma of tathatā there is avidyā reveals the essences of that which perfumes and that which is perfumed. "Because there is avidyā perfuming tathatā" is the meaning of fundamental avidyā perfuming. "Because of perfuming, there is the deluded mind": in reliance on the perfuming of avidyā, there is the mind of karmic consciousness. Because this deluded mind in turn perfumes avidyā, increasing its incomprehension, it therefore forms the evolving consciousness, the manifesting consciousness, and so forth; hence it says, "thoughts of non-enlightenment arise and manifest deluded realms of objects." Because these realms of objects in turn perfume the manifesting consciousness, it says "perfumes the deluded mind." "Causing it to think and attach" refers to the arising of the seventh consciousness. "Creating various karmas" refers to the arising of the mental consciousness. Experiencing all suffering refers to receiving retribution in reliance on karma. Next, in the broad explanation, it expands on the previous three meanings; explaining from the last backward, it first clarifies realms of objects. "Increasing thought" means using the power of realms of objects to increase discriminative thoughts of dharma-attachment within the consciousness of phenomenal affairs. "Increasing grasping" means increasing the defilement hindrances of the four graspings. In the perfuming of the deluded mind, "the fundamental perfuming of the karmic consciousness" means that because this karmic consciousness is able to perfume avidyā, being confused about the signless, it is able to give rise to the evolving aspect, the manifesting aspect, and continuity. When those people of the three vehicles transcend the three realms, although they are free from the coarse suffering of portioned [birth and death] of the consciousness of phenomenal affairs, they still experience the suffering of conditioning of the transformational ālaya; hence it says they experience the suffering of arising and ceasing of the three vehicles. Generally speaking, this has existed from beginningless time, but merely to distinguish the two kinds of perfuming, coarse and subtle, it is spoken of in terms of the time when coarse suffering has already been abandoned.
2.1.3
"Increasing the perfuming of the consciousness that discriminates phenomena" refers to explaining the suffering of [samsaric] fragmented limitation at the stage of ordinary beings. Among the perfumings of avidyā, "fundamental perfuming" refers to fundamental non-enlightenment; "the perfuming of the views and attachments that arise" refers to the views and attachments of the mental consciousness that arise from avidyā, which is the meaning of branch non-enlightenment. From "how [is this]" onward, the pure perfuming is explained next, within which there are two parts: first the question, then the answer. The answer also has two parts: a brief explanation and an extensive elucidation. In the brief part, it first explains "the perfuming of tathatā", and next explains "the perfuming of the deluded mind". In this there are five: first, stating "by means of this deluded mind... up to... believing in one's own nature" clarifies faith in the stage of the ten faiths. Next, stating "knowing that the mind's deluded movement has no external perceptual object, one cultivates the dharma of separation" reveals cultivation in the stages of the three [grades of] worthies. "Because of knowing in accordance with reality that there is no external perceptual object" clarifies the perfection of the contemplation of consciousness-only at the path of seeing on the first bhūmi. From "various" onward "up to the power of perfuming over a long duration" reveals the cultivation of the ten thousand practices in the stage of the path of cultivation on the ten bhūmis. From "avidyā is thereupon extinguished" onward, the fifth part reveals the realization of nirvāṇa at the stage of fruition. Next, in the extensive explanation, the deluded perfuming is explained first; within it, "the consciousness that discriminates phenomena", speaking broadly, refers to all seven consciousnesses being named the consciousness that discriminates phenomena; speaking in terms of predominance, it takes only the mental consciousness, because its discriminative function is strong and it broadly takes all phenomena as perceptual objects. Now, in this text, it is spoken of in terms of predominance; this consciousness does not know that all sense-objects are consciousness-only, and thus grasps that there are real external objects outside the mind; ordinary beings and [followers of] the two vehicles, although having an orientation [toward liberation], still consider that there is birth-and-death to be loathed and nirvāṇa to be rejoiced in, which is no different from the grasping of the consciousness that discriminates phenomena; therefore it is called the perfuming of the consciousness that discriminates phenomena. "Perfuming of the mind (manas)" is also called the perfuming of the karmic consciousness; speaking broadly, all five kinds of consciousness are called mind (manas), the meaning of which is as explained above; speaking in terms of the fundamental, it takes only the karmic consciousness, because it is the most subtle and serves as the root of all consciousnesses; therefore, here the karmic consciousness is named mind (manas). Such karmic consciousness has not yet differentiated perceiver and perceived; however, bodhisattvas know that the mind's deluded movement has no distinct external perceptual object, understand that all phenomena are merely the measure of consciousness, abandon former external graspings, and conform to the meaning of the karmic consciousness; therefore it is called the perfuming of the karmic consciousness, and is also called the perfuming of mind (manas). It does not mean that the karmic consciousness arisen from avidyā is itself able to generate the aspiration and cultivate the various practices. Within the perfuming of tathatā there are three parts: first, stating the number as a general heading; second, enumerating the names according to the number; third, distinguishing the aspects. Within distinguishing the aspects there are two parts: first, explaining them separately; second, interpreting them together. In the first part, explaining them separately, the perfuming of its own essence is explained first, within which there are two parts: first, explaining it directly; second, resolving doubts. In the first part, stating "fully endowed with uncontaminated dharmas, possessing inconceivable activities" is in the gate of original enlightenment as non-empty; "acting as the nature of the perceptual realm" is spoken with respect to the perceptual realm of the gate of reality as empty. Relying on the power of this originally existent perceptual realm and wisdom, it imperceptibly perfumes the deluded mind, causing it to give rise to loathing [samsara] and joy [in nirvāṇa], and so forth. From "the question asks" onward, doubts are eliminated back and forth; the intent of the question is understandable. In the answer there are two parts: first, clarifying their inequality in terms of the thickness or thinness of afflictions; second, adducing the divergence of encountering conditions to reveal their inequality. In the first part, stating "superior afflictions exceeding the sands of the Ganges" refers to being deluded about the various dharma-gates and having no knowledge regarding phenomena; this is subsumed under jñeyāvaraṇa. "Afflictions of self-view and attachment" are subsumed under kleśāvaraṇa; the intent of the answer is understandable. From "moreover, all Buddhas" onward, the divergence of conditions is explained, having the doctrinal statement, the simile, and the application; the text is visible. Within "the perfuming of function", the text also has three parts: namely, the general heading, enumerating the names, and distinguishing the aspects. In the second part, enumerating the names, "differentiated conditions" act as conditions for the perfuming of the consciousness that discriminates phenomena of those ordinary beings and [followers of] the two vehicles. Those able to act as conditions are those from the ten faiths onward up to all Buddhas, all of whom are able to act as conditions. "Equal conditions" act as conditions for the perfuming of the karmic consciousness of all bodhisattvas; those able to condition them are those from the first bhūmi onward up to all Buddhas, because they must rely on the power of wisdom of the same essence to act as equal conditions. In the third part, distinguishing the aspects, the differentiated conditions are explained first, within which there are two parts: explaining them combined, and elucidating them separately. Within elucidating them separately there are also two parts: first, unfolding the two conditions of near and distant; second, unfolding the two conditions of practice and understanding. "The condition that increases practice" is because it can give rise to various practices such as giving and morality; "the condition for receiving the path" is because it gives rise to hearing, thinking, and cultivating, thereby entering the path. In the equal conditions there are two parts: first, clarifying those able to act as conditions; from "that is to say" onward, it explains the meaning of equality; relying on samādhi to perceive equally means that bodhisattvas from the ten understandings onward perceive the Buddha's saṃbhogakāya with its limitless marks and signs, all without boundary and free from the aspect of limitation; therefore it states "equally perceiving all Buddhas". If in a distracted mind, one cannot obtain perception of such marks and signs free from the aspect of limitation; for this reason it states "relying on samādhi". The above separate explanation of the perfuming of essence and function is finished; below this, the second part explains essence and function together. In this there are two parts: the general heading and the separate explanation. In the separate explanation, first, in clarifying those not yet in correspondence, stating "the perfuming of mind and mental consciousness" means that for ordinary beings and [followers of] the two vehicles it is called the perfuming of the mental consciousness, which is the perfuming of the consciousness that discriminates phenomena. "Bodhisattvas of initial aspiration and so forth" means that from the ten understandings onward it is called the perfuming of mind, which is the meaning of the perfuming of the karmic consciousness, as explained before. "Not having yet attained the non-conceptual mind to correspond with the essence" is because they have not yet attained correspondence with the essence of the dharmakāya of all Buddhas; "not having yet attained sovereign activity to correspond with the function" is because they have not yet attained correspondence with the function of the two bodies of the Buddha, the nirmāṇakāya and saṃbhogakāya. Among those already in correspondence, "dharmakāya bodhisattvas" refers to bodhisattvas of the ten bhūmis; "having attained the non-conceptual mind" is because of correspondence with the essence; "corresponding with the wisdom-function of all Buddhas" is because they possess yathāvadbhāvikatājñāna; "naturally cultivating" is because from the eighth bhūmi onward there is no effort.
2.2
Among the five parts that re-elucidate relying on words, the fourth, explaining separately the two kinds of perfuming, has already been concluded above. Below this, the fifth clarifies the meaning of whether the two kinds of perfuming are exhaustible or inexhaustible: it intends to clarify that defiled perfuming arises in contradiction to principle and therefore has an end and exhaustion; the perfuming of pure dharmas arises in accordance with principle and corresponds with principle, and therefore has no exhaustion; the text is understandable.
2.3
Within the direct explanation in the section 'Revealing the Correct Meaning', there are broadly two parts: first, the chapter-gate of explaining the Dharma has been completed above; from here below is the second, the chapter-gate of explaining the meaning. Above, in setting forth the meanings, two kinds of meaning were posited: namely, the meaning of 'great' and the meaning of 'vehicle'. Now in this passage, it directly explains the meaning of 'great' and concurrently clarifies the meaning of 'vehicle'. Herein there are two: first, a general explanation of the two greats of essence and attributes; second, a specific explanation of the meaning of the great of function. In the first, saying 'essence and attributes' is a general reprise of the meanings of the great of essence and the great of attributes. Next, saying 'from all ordinary persons […] up to all Buddhas, without increase or decrease, ultimately constantly abiding' explains the great of essence. In setting forth the meanings above, it stated: 'First is the great of essence, because the tathatā of all dharmas is equal, without increase or decrease.' Next, saying 'from the beginningless origin, its nature is intrinsically self-sufficient' and so on explains the meaning of the great of attributes. Above, it said: 'Second is the great of attributes, because the tathāgatagarbha is replete with untainted inherent virtues.' Within the text there are two: first, directly clarifying the characteristics of inherent virtues; second, reviewing and reiterating the reasons. The intention of the question is clear. In the reply there are two: a general reply and a specific elaboration. Within the specific elaboration, it first clarifies the non-dual meaning of differentiation, and later reveals the differentiated meaning of non-duality. Herein there are also two: a brief presentation and a full explanation. In the brief presentation, saying 'it is indicated by the aspect of arising and ceasing in dependence on the karmic consciousness' means that within the aspect of arising and ceasing there are various faults, but by only adducing their root, it is called karmic consciousness. Over against these various faults, the various virtues are spoken of. From 'how does this indicate' onward, it specifically counters the multitude of faults to reveal the meaning of virtue; the structure of the text is clear. 'Furthermore, the function of tathatā' and so on is, secondly, a specific explanation of the meaning of the great of function. Herein there are two: a general clarification and a specific explanation. In the first there are also two: first, adducing the cause with respect to the fruit; second, reiterating the cause to reveal the fruit. In first adducing the cause, there are also three clauses: first practice, next vows, and later clarifying upāya. First, saying 'all Buddhas originally in the causal stage […] up to gather and transform sentient beings' adduces their original practice. Next, saying 'making great vows […] up to the end of the future' adduces their original vows. Next, saying 'by taking sentient beings […] up to equal to tathatā' adduces the great upāya of wisdom and compassion. From 'because of having' onward, secondly, reveals the fruit. Herein there are also three: first, saying 'because of having such wisdom of great upāya' reprises the preceding cause; next, saying 'eliminating avidyā and seeing the original dharmakāya' is the fruit of self-benefit. From 'spontaneously' onward, it directly reveals the characteristics of function. Here there are three clauses: first, saying 'various functions of inconceivable activity' clarifies that the function is extremely profound; next, saying 'then it is equal to tathatā and pervades all places' reveals that the function is vast; from 'and also' onward, it clarifies that the function is markless yet functions in accord with conditions, as the Mahāyānasaṃgraha says: 'Just as the mani jewel or the heavenly drum, without thought, accomplish their own tasks.' This is what is meant. The general clarification of function is finished. From 'this function' onward is, secondly, the specific explanation. Herein there are three: a general presentation, specific explanations, and questions and answers to dispel doubts. Within the specific explanations there are also two: first, directly revealing the distinct functions; second, reiterating and discriminating them. In the first there are also two: first, clarifying the nirmāṇakāya, and later revealing the sambhogakāya. In the first, saying 'dependent on the consciousness that discriminates objects' means that ordinary persons and [followers of] the two vehicles do not yet know vijñapti-mātra and reckon that there are external objects, which is precisely the meaning of the consciousness that discriminates objects; now, seeing the Buddha's body, they also reckon it to be outside the mind, conforming to the meaning of the mental consciousness (manovijñāna); therefore it is said to be seen dependent on the consciousness that discriminates objects. These persons do not know that dependent on their own evolving consciousness they can manifest forms, and therefore it is said: 'not knowing that it is manifested by the evolving consciousness, they see it coming from outside.' Yet the delimited forms that they see are themselves the boundless marks devoid of delimitation; those persons merely grasp the meaning of having delimitation and have not understood that delimitation is itself boundless; therefore it is said: 'because of grasping the delimitation of form, they are unable to know it completely.' In the sambhogakāya, saying 'dependent on the karmic consciousness' means that bodhisattvas of the ten determinations (daśa-adhimukti) and above are able to understand mind-only and the absence of external objects, and they see the Buddha's body by conforming to the meaning of the karmic consciousness; therefore it is said that they see it dependent on the karmic consciousness. Furthermore, these bodhisattvas know that its delimitation is itself non-delimitation; therefore it is said: 'according to what is manifested, it is boundless […] up to not destructible and not lost.' These unobstructed, inconceivable matters are all accomplished through the vāsanā of the profound practices of the six pāramitās and the inconceivable vāsanā of tathatā; dependent on this meaning, it is called the sambhogakāya; therefore it is said up to: 'because it is replete with immeasurable marks of bliss, it is called the reward (saṃbhoga).' However, regarding these two bodies, sūtras and treatises have diverse explanations: the Tongxing jing says: 'Attaining Buddhahood in an impure land is called the nirmāṇakāya; attaining the Way in a pure land is called the sambhogakāya.' The Jingu jing says: 'The thirty-two marks and eighty minor marks and so forth are called the nirmāṇakāya; the bodies manifested in accordance with the forms of the six paths are called the nirmāṇakāya (huashen).' According to the Mahāyānasaṃgraha, 'What is seen prior to the bhūmis is called the nirmāṇakāya; what is seen on the bhūmis is called the sambhogakāya.' Now, in this treatise, the differentiated marks of the six paths seen by ordinary persons and [followers of] the two vehicles are called the nirmāṇakāya; the form free from delimitation seen by bodhisattvas of the ten determinations and above is called the sambhogakāya. The reason they are not identical in this way is that the gates of the Dharma are immeasurable and not confined to a single track; therefore, whatever is established has its rational principle. Thus, in the Mahāyānasaṃgraha, what is seen with a distracted mind prior to [the bhūmis] is said to have delimited marks and therefore belongs to the nirmāṇakāya; in this treatise, what is seen in samādhi by these bodhisattvas is clarified as marks free from delimitation, and therefore belongs to the sambhogakāya. By virtue of this principle, they do not contradict each other. Furthermore, from 'what ordinary persons see' onward is, secondly, reiterating and discriminating them: first clarifying the nirmāṇakāya, the textual structure of which is clear. From 'furthermore' onward reveals the characteristics of the sambhogakāya. Herein there are two: first, clarifying what is seen prior to the bhūmis; later, revealing what is seen on the bhūmis. In the first, saying 'because of deep faith in the dharma of tathatā, they see it in a partial manner' means that, as in the ten determinations, seeing the principle of tathatā through the gate of emptiness of person is a similitude understanding, and is therefore called 'partial'. From 'if one attains the pure mind' onward reveals what is seen on the bhūmis. 'If one is free from karmic consciousness, then there are no marks of seeing' means that one must depend on the karmic consciousness for there to be the aspect of evolving and the aspect of manifestation; therefore, if one is free from the karmic consciousness, there are no marks of seeing. From 'the question says' onward consists of questions and answers to dispel doubts; the structure of the text is evident.
2.4
Within 'Revealing the Correct Meaning', there are broadly two parts: first, the direct explanation of the meaning of the Dharma that was posited has been completed above. From 'furthermore' onward is the second: revealing the gate of entering the import through the fish trap. Herein there are three: a general presentation, specific explanations, and third, a general conclusion. In the general presentation, 'investigating the matter (rūpa) and mind of the five aggregates' means that the aggregate of matter is called rūpa, and the remaining four are called mind. Within the specific explanations, it first explains the contemplation of matter: breaking down all forms down to the atomic level (paramāṇu), they can never be found; outside of mind there is no mark that can be thought, and therefore it is said: 'the six sense objects are ultimately free from thought.' Not only is there no distinct material dust outside the mind, but seeking form in the mind also cannot be achieved; hence it is said: 'the mind has no physical shape, and seeking it in the ten directions can never find it.' From 'like a person' onward, it next contemplates the dharma of mind, first with an analogy, then with its application. In the application, saying 'the mind is truly unmoved' means that upon investigating the moving thought, [one finds that] having already ceased it has not yet arisen, and in between there is no abode; because there is no abode, there is no arising; thus one knows that the nature of mind is truly unmoved. From 'if one can' onward is, thirdly, the general conclusion. 'Then one can conform' refers to the upāya contemplation; 'entering the gate of tathatā' refers to the correct contemplation. 'Remedying evil attachments' also has four texts: first, a general presentation adducing the number; second, listing the names according to the number; third, determining the characteristics according to the names; fourth, generally revealing the ultimate freedom from attachments. In listing the names, saying 'view of personal self' means that reckoning a master over the general characteristics is called the attachment to a personal self; 'view of phenomenal self' means reckoning that all dharmas each have an intrinsic nature, which is called the attachment to dharmas. The attachment to dharmas is that which is arisen by [followers of] the two vehicles; here, the attachment to a person refers solely to that arisen by beginners in the Mahāyāna within the Buddha's teaching. In the third, determining the characteristics, it first clarifies the view of personal self. Herein there are two: a general presentation and specific explanations. Within the specific explanations, it specifically reveals five kinds, each having three clauses: first, stating the reason for giving rise to the view; next, clarifying the marks of attachment; later, revealing the remedy. In the first attachment, saying 'namely, considering space to be the nature of the Tathāgata' means reckoning the nature of the Tathāgata to be identical to the marks of space. In the second, saying 'up to the dharmas of nirvāṇa and tathatā are also ultimately empty' is as the Dapin jing says: 'Even nirvāṇa is like an illusion, like a dream; if there were any dharma superior to nirvāṇa, I would say it too is like an illusion, like a dream.' In the third, saying 'manifested because of the defiled meaning of arising and ceasing' is as the text above says: 'indicated by the aspect of arising and ceasing in dependence on the karmic consciousness,' and so forth at length. In the fourth, saying 'not separated, not severed' and so forth is as fully explained in the Commentary on the Buzeng bujian jing. In the fifth, saying 'if one says that outside the three realms there are further sentient beings who initially arise' refers to what is taught in non-Buddhist scriptures, as taught in the Renwang jing. The above five attachments all arise by taking the master of general characteristics—such as the dharmakāya and tathāgatagarbha—as their basis, and are therefore collectively called the attachment to a person. In the 'view of phenomenal self', there are also three clauses: first, clarifying the reason for giving rise to the view; from 'seeing that there is' onward, next reveals the marks of attachment; from 'how' onward reveals its remedy; the structure of the text is clear. From 'furthermore' onward is the fourth, the meaning of ultimate freedom from attachment. Herein there are two: first, clarifying the principle of all dharmas being beyond words; later, revealing the intention behind provisional verbal teachings; the structure of the text is evident.
2.5
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.
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- 起信論疏 — Classical Chinese