起信論疏 2.1

English (machine translation) 2.1

Language: English

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.

Linked texts (1)

起信論疏 — Classical Chinese