起信論疏 2.5

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.