大乘起信論義記 3

English (machine translation) 3

Language: English

3.1

Composed by the Śramaṇa Fazang of Xisi Monastery of Weiguo, Capital Jingzhao.

From here below, the second [major section] re-manifests the essence and characteristics of the causes and conditions upon which it relies, within which there are two parts: first, briefly clarifying that pratītyasamutpāda is extremely profound; later, from "what is called the mind-nature" downward, extensively revealing the distinct meanings of pratītyasamutpāda. In the first part there are two: first, stating and praising its extreme profundity; later, from "Why is this?" downward, explaining the reason for its profundity.

3.3

[The text states:] "Consciousness arising based on the perfuming of avidyā..."

3.4

In the first part, the statement "consciousness arising based on the perfuming of avidyā" reiterates what was explained above: that relying on fundamental avidyā, that tranquil mind is stirred to become the karmic consciousness and other consciousnesses.

3.5

Below, directly praising its extreme profundity, within which: first, it is not within the capacity of ordinary persons and the Hinayana; next, bodhisattvas know it partially; finally, only the Buddha fully fathoms it.

3.6

[The text states:] "...is not something that ordinary persons can know, nor is it perceived by the wisdom of the two vehicles."

3.7

Because those of the two vehicles only awaken to the four abiding stages and do not comprehend avidyā, this consciousness arisen from avidyā is not their realm of cognition.

3.8

[The text states:] "It is based on bodhisattvas, who from their first generation of the mind of correct faith observe it; if they realize the dharmakāya, they attain partial knowledge of it; up to the bodhisattva's ultimate ground, they cannot fully know it; only the Buddha completely fathoms it."

3.9

"Bodhisattvas, who from their first generation of the mind of correct faith", and so forth: at the beginning of the ten faiths when they first generate the mind, they observe the essence of the cause and effect of the svabhāva-pratītyasamutpāda of the fundamental consciousness and attain the perfection of correct faith. Therefore, in the Mahāyānasaṃgraha, regarding that fundamental consciousness, it says: "When a bodhisattva first arises, he should first observe the true causes and conditions of all phenomena." This is what it means. In the ranks of the three ranks of worthies, by mental discourse they make comparative observation, hence it is said "observe". On the grounds, they realize it but not to the limit, hence it is said "partially", because they only awaken to the mark of abiding and do not awaken to the mark of arising; the Tathāgata completely comprehends all four marks, and therefore can fathom the source.

3.10

From "Why is this?" downward, explaining the reason for its profundity.

3.11

[The text states:] "Why is this?"

3.12

First questioning the meaning: "The wondrous principle of pratītyasamutpāda pervades both ordinary persons and sages; why is it said that seeing it belongs solely to the person of the fruition?"

3.13

In the answer there are three parts: first, being identical with purity, it is constantly defiled; second, from "although there is a defiled mind" downward, being identical with defilement, it is constantly pure; third, from "therefore" downward, concluding that it is difficult to fathom, hence only the Buddha knows it. In the first part there are three phrases.

3.14

[The text states:] "This mind from the beginning is intrinsically pure by nature, yet there is avidyā; defiled by avidyā, it has its defiled mind."

3.15

First is the essence of pratītyasamutpāda, which is the cause; next is the reason for giving rise to pratītyasamutpāda, which is the condition; finally is revealing the characteristics of pratītyasamutpāda, which is being defiled while undefiled.

3.16

[The text states:] "Although there is a defiled mind, yet it is constantly eternal and unchanging; therefore this meaning can only be known by the Buddha."

3.17

From "Although there is" downward, explaining the extremely profound meaning of pratītyasamutpāda, which is being undefiled while defiled. The Śrīmālādevīsiṃhanādasūtra says: "The intrinsically pure mind is difficult to comprehend; that that mind is defiled by afflictions is also difficult to comprehend"; up to concluding that only the Buddha can know it. The Laṅkāvatārasūtra also speaks in the same way, as that sūtra says: "The tathāgatagarbha has the characteristic of purity, yet it is defiled and impure by adventitious defilements"; and so forth at length. Below it concludes: "Now I, together with you and those bodhisattvas of profound wisdom, are able to comprehend it."

3.18

Second, from "What is called" downward, extensively revealing the distinct characteristics of pratītyasamutpāda, within which there are two parts: first, revealing the previous essence and characteristics of pratītyasamutpāda; second, from "One who does not comprehend the meaning of the single Dharma" downward, reconsidering and examining further. In the first part there are three: first, "what is called the mind-nature", and so forth, explains the above meaning of unchanging.

3.19

[The text states:] "What is called the mind-nature is constantly without thought, and therefore is named unchanging."

3.20

Although its entire substance moves, it is originally tranquil, hence it is said to be "constantly without thought", revealing the causal essence of the pratītyasamutpāda above.

3.21

Second, from "Because of not understanding" downward, revealing the reason for the pratītyasamutpāda of avidyā above.

3.22

[The text states:] "Because of not understanding the single dharmadhātu, the mind is unconjoined; suddenly thought arises, which is named avidyā."

3.23

This also explains the reason why the above avidyā is able to arise. Because of not understanding the equal, unified meaning of tathatā, the mind is unconjoined, and suddenly a thought stirs, which is named avidyā. This reveals that fundamental avidyā is extremely subtle; there is not yet the distinction of subject and object or mental king and mental factors. Being a delusion of the mind itself, it is said to be unconjoined, unlike the conjunction of the mental king and mental factors. Only this avidyā is the source of defiled phenomena, being the most extremely subtle; there is no other defiled phenomenon that can serve as its root, hence it is said "suddenly thought arises". As the Yingluo benye jing says: "Before the four abiding stages, no further phenomena arise, hence it is called the beginningless abiding stage of avidyā." This clarifies that before avidyā there is no separate phenomenon that serves as the root of its initial accumulation; hence it is called "beginningless", which is precisely the meaning of "suddenly" in this treatise. This is spoken of as "having nothing prior" and also called "suddenly" in terms of the gateway of the mutual reliance of coarse and subtle, not in terms of time periods, because its arising has no beginning.

3.24

From "As for the defiled mind" downward, the third part reveals the characteristics of the pratītyasamutpāda above, referring to the phrase "it has its defiled mind". Within this there are three: the identification, the question, and the specific explanation. In the specific explanation, the six defilements are precisely the empirical consciousness and the five kinds of manas above. However, previously, to clarify the meaning of the sequential arising based on causes and conditions, it was explained from subtle to coarse; now, wishing to distinguish the sequence of antidotes and eradication, it is explained from coarse to subtle. In each of the six there are two: first the hindrance, then the antidote.

3.25

[The text states:] "As for the defiled mind, there are six kinds. What are the six? The first is the attachment-conjoined defilement."

3.26

First, the attachment-conjoined defilement is the mark of grasping and the mark of calculating names among the six coarse marks; it is also the meaning of being augmented by the afflictions of view and affection of the empirical consciousness above; and it is also the coarse mark of discrimination and clinging among the four marks above. Merely coarse mental external clinging, conjoined with sensory realms, defiles pure practice, hence called "defilement".

3.27

[The text states:] "It is distantly separated by relying on the liberation of the two vehicles and the stage conjoined with faith."

3.28

When persons of the two vehicles reach the rank of non-learning (aśaikṣa), the afflictions of view and cultivation are ultimately separated. "Conjoined with faith": from the ten understandings onward, the faculties of faith are perfected and there is no falling back, which is named being conjoined with faith. Therefore in the Daśabhūmikaśāstra, those before the grounds are collectively named bodhisattvas of the stage of faith-practice. In Asanga's treatise it is also stated in this way. This bodhisattva attains the emptiness of persons, and the afflictions of view and cultivation cannot become active, hence it is said to be "distantly separated". This is not in terms of dormant tendencies (anuśaya), because delusion is retained. Thus the Mahāyānasaṃgraha says: "If one does not sever the active mind, one is not different from ordinary persons; if one does not retain the seeds, one is not different from the two vehicles." Furthermore, there are two meanings: retaining delusion is for the sake of oneself and others; this is spoken according to the final teaching; according to the initial teaching, only from the first ground onward is it said to retain delusion, as explained in other treatises. Now, this bodhisattva not only severs the personal clinging of the four abiding stages, but also partially severs the abiding stage of avidyā; therefore the lower text of this treatise says: "One who does not comprehend the meaning of the single dharmadhātu observes and learns to sever it from the stage conjoined with faith." Now, merely to reveal the coarse clinging to a personal self, that is not discussed.

3.29

[The text states:] "The second is the continuation-conjoined defilement, which, relying on the skillful means of cultivation and study in the stage conjoined with faith, can be gradually abandoned, and is ultimately separated upon attaining the stage of the pure mind."

3.30

Second, the continuation-conjoined [defilement]: among the five manas it is named the continuing consciousness, and among the six coarse marks it is named the continuing mark. Merely clinging to phenomena continuously arising life after life without cessation, "non-continuation" [or non-interruption] is precisely the name for continuation. From the ten understandings onward, cultivating the skillful means of investigation in the contemplation of consciousness-only, up to the first ground where one realizes the three self-naturelessnesses and all-pervading tathatā, the discrimination of clinging to phenomena cannot become active; therefore it is said that it is "ultimately separated upon attaining the stage of the pure mind".

3.31

[The text states:] "The third is the discriminating-knowledge-conjoined defilement, which is gradually separated relying on the stage of endowed precepts, up to being ultimately separated in the stage of signless skillful means."

3.32

Third, regarding the discriminating-knowledge-conjoined [defilement]: it is the knowledge-consciousness among the five consciousnesses and the mark of knowledge among the six coarse [marks]. Because it can differentiate defiled and pure [aspects] of all mundane and supramundane dharmas, it is termed 'knowledge'. It is the delusion of cultivation belonging to attachment to dharmas. Below the seventh ground there is still the difference between exiting and entering absorption, and therefore there is subtle discrimination with respect to objective realms; however, it is eliminated fraction by fraction on ground after ground, hence it is said to be 'gradually separated from'. From the eighth ground onward, there is no exiting absorption to cognize external realms, hence this delusion is exhausted on the seventh ground; therefore it is said that 'on the ground of signless expedients it is thoroughly separated from'. Because on the second ground the three aggregates of moral discipline are complete, it is called the 'ground of possessing discipline'. Because on the seventh ground there is the application of preparatory expedients with respect to signless contemplation, it is called the 'ground of signless expedients'. This is because from the eighth ground onward there is no preparatory application with respect to the signless.

3.33

"Fourth, manifesting-matter-unconjoined defilement, because it can be separated from by relying on the ground of mastery over matter."

3.34

Fourth, regarding the manifesting-matter-unconjoined [defilement]: this is the manifesting consciousness among the five consciousnesses above and the mark of objective realms among the three subtle [marks] above. Just like a bright mirror manifesting material images, it relies on fundamental avidyā stirring [the mind] so as to cause it to manifest objective realms. Because on the eighth ground one attains mastery over the three kinds of worlds and the nature of matter accords with the mind without obstruction, it is said that 'it can be separated from by relying on the ground of mastery over matter'. Because in stages without mastery over matter the manifesting consciousness does not perish, in this stage that mark is dispelled.

3.35

"Fifth, perceiving-mind-unconjoined defilement, because it can be separated from by relying on the ground of mastery over mind."

3.36

Fifth, regarding the perceiving mind: this is the evolving consciousness among the five consciousnesses and the mark of the perceiver among the three subtle [marks], where fundamental avidyā stirs [the mind] to make it able to perceive. As the text above says, 'Relying on the stirred mind, it becomes able to perceive.' On the ninth ground, one properly knows the ten kinds of dense forests of sentient beings' mental operations, hence it is termed 'mastery over mind'. This is mastery with respect to others' minds. Furthermore, because one personally attains the four unhindered cognitions, the obstructed cognizer can never arise again, hence it is said that 'it can be separated from by relying on the ground of mastery over mind'.

3.37

"Sixth, fundamental-karma-unconjoined defilement, because it can be separated from when a bodhisattva exhausts the grounds and is able to enter the Tathāgata ground."

3.38

Sixth, regarding fundamental karma: this is the karmic consciousness among the five consciousnesses and the mark of karma among the three subtle [marks], because through the power of avidyā non-enlightenment stirs the mind. 'Bodhisattva exhausts the grounds and so on' means that in the final mind of the tenth ground, within the vajropamasamādhi on the immaculate ground, the subtle habitual vasanās and mental thoughts are completely exhausted. As the text above says: 'Gaining sight of the nature of the mind, the mind then abides eternally; hence it is said that one can separate [from it].'

3.39

Section 2, further and detailed discrimination, has three parts: first, distinguishing the avidyā above by discriminating it in terms of antidotes and eradication; second, explaining the meaning of 'conjoined' and 'unconjoined' above; third, adducing the defiled mind and avidyā above to establish the meaning of the two hindrances in relation to the objective realm. The first part contains the thesis and the explanation.

3.40

"Regarding the meaning of failing to comprehend the single dharmadhātu: one contemplates and learns to sever it starting from the ground conjoined with faith; upon entering the ground of the pure mind one attains separation [from it] according to one's share; and up to the Tathāgata ground one is able to thoroughly separate from it."

3.41

In the explanation, first, the coarse is separated from up to the first ground, and afterwards, the subtle is exhausted up to the Buddha ground. This is the avidyā-entrenched ground upon which the defiled mind above relies, which can defile tathatā to form the defiled mind. When it was said above that one 'breaks the composite consciousness', it is because avidyā is extinguished. When it was said that one 'extinguishes the continuing mind', it is because the defiled mind is severed. Now, although avidyā and the defiled mind are spoken of as having a before and after, their antidotal eradication occurs simultaneously.

3.42

"The meaning of 'conjoined' is that the dharmas of mind and mental factors are different, yet based on the differentiation of defilement and purity, their aspects of knowing and aspects of objective support are identical."

3.43

Second, in explaining 'conjoined' and 'unconjoined', among the six defilements the first three are conjoined mind. 'Conjoined' has two explanations. First, explaining in terms of the mind and mental factors: because these three kinds are all coarse minds. 'The dharmas of mind and mental factors are different': 'mind' refers to the king of the mind, and 'mental dharmas' refers to the mental factors; the king and the factors are not identical, hence they are called 'different'. In the *Kātyāyanaśāstra* they are called 'mind and the dharmas of mental factors'. 'Based on the differentiation of defilement and purity': this is the discriminated objective realm. 'Their aspects of knowing and aspects of objective support are identical': if the king of the mind knows defilement, the mental factors are also the same; if the king of the mind takes purity as its objective support, the mental factors are also the same. The aspect of knowing means the cognizer is identical; the aspect of objective support means what is cognized is identical. Second, explaining in terms of the conjunction of mind and realm: because these three kinds arise based on objective realms, they are subsumed under the six marks arisen based on objective realms in the text above. As the text below states: 'Because objective realms are extinguished, the conjoined mind is extinguished.' 'The dharmas of mind and mental factors are different': 'mind' refers to the cognizing mind, 'dharmas' refers to the cognized sense-dust of dharmas, and 'different' means that mind and realm are not the same. 'Based on defilement and purity... identical': it means conceiving an understanding of defilement regarding a defiled realm, and conceiving an understanding of purity regarding a pure realm, hence it is said to be 'identical'.

3.44

"The meaning of 'unconjoined' is that the non-enlightened mind itself is constantly without difference, not being identical in its aspects of knowing and aspects of objective support."

3.45

That the latter three as well as avidyā are all called 'unconjoined' also has two explanations. First, in the explanation in terms of the mind and mental factors, 'the non-enlightened mind itself is constantly without difference': this shows that fundamental avidyā stirs the quiet essence of the mind. This stirred mind itself is the mark of non-enlightenment, without any further distinction between mind and mental factors, hence it is said that 'the non-enlightened mind itself is constantly without difference'—this inverts the earlier 'the dharmas of mind and mental factors are different'. 'Not being identical in its aspects of knowing and aspects of objective support': since there is no distinction between mind and mental factors, how could there be identical knowing and identical objective support? This can be seen by inverting the earlier. Because these three kinds arise based on non-enlightenment and are not distinct from non-enlightenment, it is said to be 'itself'. As the text above says, 'Relying on non-enlightenment, three marks are produced, which do not separate from non-enlightenment'; this refers to this non-enlightenment of the mind itself, which is why it is said to 'not separate', not that it is conjoined and does not separate. The text below also says: 'Because avidyā is extinguished, the unconjoined mind is extinguished.' Second, in the explanation in terms of mind and realm, 'the non-enlightened mind itself and so on' means that this avidyā is itself this defiled mind without a separate substance; it is not by being conjoined with external realms that it becomes this non-enlightenment, but it is just present upon the fundamental mind, hence it is said 'the mind itself and so on'. 'Not being identical in its aspects of knowing and so on': this sets it apart from the conjoined above. Since this unconjoined mind is the ālayavijñāna, within it the meaning of not differentiating mind and mental factors, the meaning of not conjoining with external realms, and its having aspects of enlightenment and non-enlightenment are all in contradiction with various treatises; their reconciliation is as explained in the *Separate Record*.

3.46

In explaining the two hindrances, there is first the thesis, and then the re-explanation. In the former, there is first the affliction hindrance, followed by the hindrance to cognition.

3.47

"Furthermore, the meaning of defiled mind is called the affliction hindrance, because it can obstruct the fundamental cognition of tathatā."

3.48

In the former part, 'defiled mind' refers to the six defiled minds. 'Can obstruct the fundamental cognition of tathatā' reveals the meaning of hindrance. That is, the wondrous discernment that illuminates tranquility, the cognition of what is as-it-is, is called fundamental cognition—namely, the mark of cognitive purity mentioned above. Defiled mind is clamorous and agitated, conflicting with this tranquility; therefore defiled mind is named the affliction hindrance, because it causes affliction and perturbation. Here, relying for now on the gate of mutual dependence between root and branch, the arisen defiled mind is taken as the affliction hindrance, and avidyā which gives rise to the defiled mind is taken as the hindrance to cognition. It does not explain the two hindrances in terms of the two attachments to self and dharmas.

3.49

"The meaning of avidyā is called the hindrance to cognition, because it can obstruct the spontaneous karmic cognition of the mundane world."

3.50

'Avidyā' refers to fundamental avidyā. 'Can obstruct the karmic cognition of the mundane world' reveals the meaning of hindrance. That is, the subsequently attained cognition of conventional reality, namely the inconceivable karmic functioning mentioned above: because avidyā is dark and confused, lacking differentiation, it opposes this cognitive function and is called the hindrance to cognition. It receives its name from what it obstructs.

3.51

"What does this mean?"

3.52

In the re-explanation, the question is first posed: Since this avidyā stirs the quiet essence of the mind to form the defiled mind, then avidyā is subtle and should obstruct the cognition of ultimate reality, while the defiled mind is coarse and should obstruct the cognition of conventional reality.

3.53

"Because relying on the defiled mind there are the ability to perceive, the ability to manifest, and the false grasping of objective realms, opposing the nature of equality."

3.54

In the answer, the affliction hindrance is explained first. 'Because relying on the defiled mind there are the ability to perceive and the ability to manifest' refers to the latter three subtle defilements. 'The false grasping of objective realms' collectively subsumes the former three defiled minds, as they equally arise based on objective realms. 'Opposing the nature of equality' explains the completion of the meaning of hindrance. Because these defiled minds have differences of subject and object, contradicting the equality of subject and object in fundamental cognition, they obstruct the cognition of ultimate reality.

3.55

"Because all dharmas are constantly tranquil and without marks of arising, avidyā non-enlightenment falsely conflicts with dharmas; therefore one cannot accord with all the various realms of the mundane world and know them in their manifold ways."

3.56

Below, in explaining the hindrance to cognition, 'because all dharmas are constantly tranquil and without marks of arising' adduces the dharmatā obscured by avidyā. 'Avidyā non-enlightenment falsely conflicts with dharmas' directly shows how avidyā conflicts with the aforementioned dharmatā: because it fails to comprehend that things are tranquil like reality, and falsely has arising and ceasing, it runs contrary to dharmas. 'Cannot... know them in their manifold ways': because it is internally deluded about the true principle and sees external dust outside of consciousness, it cannot accord with the realms of conventional reality and know them in their manifold ways. This directly explains the meaning of obstructing the cognition of conventional reality. The explanation of the causes and conditions of arising and ceasing is now concluded.

3.57

Section 3 below clarifies the marks of arising and ceasing, which has three parts: first, stating the number and raising the question; second, listing the names and briefly indicating them; third, extensively explaining their marks.

3.58

"Furthermore, in differentiating the marks of arising and ceasing, there are two kinds. What are the two? First, the coarse, because it is conjoined with the mind; second, the subtle, because it is unconjoined with the mind."

3.59

In the former part, 'the coarse, because it is conjoined with the mind' means that among the six defilements, the former three defilements are conjoined with the mind; their marks are coarse and prominent, and in the sūtras this is called phenomenal arising and ceasing. 'The subtle, because it is unconjoined with the mind' means that the latter three defilements are unconjoined with the mind; lacking the coarse and prominent marks of mind and mental factors, their essence is subtle and flows constantly without interruption, which in the sūtras is called flux arising and ceasing. This relies on the four-fascicle *Laṅkāvatāra*. In the ten-fascicle version it says: 'There are two kinds of cessation of consciousness: first, cessation of marks; second, cessation of continuity. Arising and abiding are also like this.' The sūtras bring out the names without separately showing their marks; therefore the treatise master now relies on the meanings of conjoined and unconjoined to reveal the marks of arising and ceasing of these two kinds of coarse and subtle minds.

3.60

The explanation has two parts: first, revealing by comparison with persons; afterwards, discerning that upon which the marks rely. In the first part, it compares three ranks of persons.

3.61

"Moreover, the coarsest among the coarse is the realm of ordinary persons."

3.62

The former three defiled minds are all named coarse; among them, the first, attachment-conjoined defilement, is even coarser, hence it is called 'the coarsest among the coarse'. Those in the ranks of the three worthies are called inner ordinary persons; they can become aware of this defilement, hence it is called 'the realm of ordinary persons'.

3.63

"The subtlest among the coarse and the coarsest among the subtle are the realm of bodhisattvas."

3.64

Furthermore, among the former three coarse ones, the latter two—namely the continuation-conjoined and the discriminating-knowledge-conjoined defilements—are somewhat subtle within the coarse mind, hence they are called 'the subtlest among the coarse'. Regarding 'the coarsest among the subtle': the latter three defiled minds are all called subtle; among them, the former two, namely the ability to perceive and the ability to manifest, are these. Being equally unconjoined, they are called subtle; compared with the subsequent fundamental karmic consciousness, they are again called coarse. These are the realms known in the stages of bodhisattvas on or below the ten grounds.

3.65

"The subtlest among the subtle is the realm of buddhas."

3.66

'The subtlest among the subtle' refers to the fundamental-karma-unconjoined defilement: because subject and object are not yet divided and its mode of activity is extremely subtle, only a buddha can know it.

3.67

Section 2 below, on clarifying the meaning of that upon which they rely, has two parts: first, directly distinguishing the conditions for arising; second, inversely discussing the meaning of extinguishing. The former also has two: first, clarifying the general conditions; second, revealing the specific causes.

3.68

"These two kinds of arising and ceasing exist by relying on the perfuming of avidyā: namely, relying on the cause and relying on the conditions. Relying on the cause is because of the meaning of non-enlightenment; relying on the conditions is because of the meaning of falsely creating objective realms."

3.69

Speaking generally, both the coarse and subtle consciousnesses arise by relying on the ground of abiding avidyā; because fundamental avidyā stirs up the three subtle marks, and relying on these three subtle marks the coarse minds arise in turn, avidyā is universally their basis. Therefore it is said: '[These two kinds of arising and ceasing] exist relying on the perfuming of avidyā.' If speaking specifically: relying on the cause of avidyā, the three subtle unconjoined minds arise; relying on the condition of perceptual objects, the three coarse conjoined minds arise. Therefore it says: 'Relying on the cause... up to... falsely making perceptual objects.' The text here is brief; if fully explained, each has two causes. As the Laṅkāvatāra says: 'O Mahāmati! Inconceivable perfuming and inconceivable transformation are the causes of the manifesting consciousness. Grasping various sensory dusts and the perfuming of beginningless false conceptualisation are the causes of the differentiating empirical consciousness.' In explanation: 'Inconceivable perfuming' means that avidyā is able to perfume tathatā; it is able to perfume that which cannot be perfumed, hence it is named 'inconceivable perfuming'. Furthermore, perfuming is just non-perfuming; the perfuming of non-perfuming is named 'inconceivable perfuming'. 'Inconceivable transformation' means that the mind of tathatā receives the perfuming of avidyā, and undergoes alteration where alteration is impossible; hence it is called 'inconceivable transformation'. Furthermore, transformation is just non-transformation; the transformation of non-transformation is named 'inconceivable transformation'. In the Śrīmālā, that 'it is undefiled yet defiled, defiled yet undefiled, difficult to comprehend' refers to this inconceivability. However, because this perfuming and transformation are extremely subtle and hidden, the operational marks of the manifesting consciousness that arises are subtle. In it there are also the evolving consciousness and karmic consciousness; mentioning the coarse subsumes the subtle, so it is simply named 'manifesting consciousness', which is precisely this unconjoined mind. 'Grasping various sensory dusts' means that the various perceptual objects manifested by the manifesting consciousness are conversely able to stir the ocean of that mind, giving rise to the waves of empirical consciousnesses. 'The perfuming of beginningless false conceptualisation' means that within that unified ocean of the mind, the latent impressions of false thoughts have perfumed continuously from beginningless time, because it has never departed from thoughts. These sensory dusts and thoughts perfume and stir the ocean of the mind so that various consciousnesses arise; because false thoughts and sensory dusts are coarse and manifest, the differentiating empirical consciousness that arises from them has coarse and manifest operational marks, constituting conjoined mind. In the sūtra it intends to clarify that the manifesting consciousness comes to arise relying on inconceivable perfuming, and comes to abide relying on inconceivable transformation; while the empirical consciousness comes to arise relying on perceptual objects, and comes to abide relying on the ocean of the mind. Now in this treatise, it only speaks of the conditions for arising, and so does not discuss what they abide by; this is why among the subtle it only speaks of the perfuming of avidyā, and among the coarse it only adduces the condition of perceptual objects.

3.70

Second, in reverse order revealing the meaning of ceasing, there are two parts: first, directly distinguishing it; later, resolving doubts.

3.71

If the cause ceases, then the condition ceases.

3.72

In the first part, there are two: first, clarifying universal cessation, meaning that when the antidote is attained and avidyā ceases, the perceptual objects of the manifesting consciousness that arose from avidyā also cease accordingly. Therefore it says: 'If the cause ceases, then the condition ceases.'

3.73

Because the cause ceases, the unconjoined mind ceases; because the condition ceases, the conjoined mind ceases.

3.74

Second, in specifically revealing cessation: First, 'the cause ceases': because the three subtle [marks] arise directly relying on the cause of avidyā, when avidyā ceases they also cease accordingly. Later, 'the condition ceases': because the three coarse defilements arise directly relying on the condition of perceptual objects, when perceptual objects cease they also cease accordingly. This relies on the principle of beginning and end, arising and exhausting, to clarify the meaning of the two kinds of arising and ceasing, not on the principle of momentary arising and ceasing.

3.75

In resolving doubts, first there is a question, then an answer.

3.76

The question asks: If the mind ceases, how can there be continuity? If there is continuity, how can one speak of ultimate cessation?

3.77

In the question, the words 'If the mind ceases, how can there be continuity?': if when perceptual objects cease the substance of the mind also ceases, then since the avidyā of the three subtle marks is not yet exhausted while the substance of the mind has already perished, relying on what phenomenon could there still be continuity? This doubts the conjoined mind. 'If there is continuity, how can one speak of ultimate cessation?': if one says that because the substance of the mind does not cease, it causes avidyā to continue, then since the substance of the mind does not cease, avidyā would continue permanently; how could the path of the antidote attain ultimate cessation? This doubts the unconjoined mind. In the answer, both are answered together.

3.78

There are the doctrine, simile, and application: in the doctrine it is stated generally; in the simile and application they are stated specifically.

3.79

The answer says: That which is said to cease is only the marks of the mind that cease, not the substance of the mind that ceases.

3.80

Saying 'only the marks of the mind cease, not the substance that ceases': when perceptual objects cease, only the coarse marks of the mind cease, not the intrinsic substance of the mind that ceases. Furthermore, when avidyā ceases, only the subtle marks of the mind cease, and it is also not the substance of the mind that ceases. This universally answers both questions. In the simile, both are individually illustrated.

3.81

It is like the wind relying on the water to have marks of movement. If the water ceases, then the marks of the wind are severed and have nothing on which to rely; because the water does not cease, the marks of the wind continue. Only because the wind ceases do the marks of movement cease accordingly; it is not that the water ceases.

3.82

'Like the wind relying on the water to move': this illustrates that the wind of avidyā, relying on the substance of the mind, has marks of movement; this shows that avidyā, apart from the substance of the mind, cannot manifest marks of movement on its own. 'If the water ceases... up to... have nothing on which to rely': this shows that if when the result of perceptual objects ceases it caused the substance of the mind to cease as well, then the wind of avidyā would have nothing to stir, and the three subtle marks such as karma would be severed and cease. 'Because the water does not cease, the wind continues': because when perceptual objects cease the substance of the mind does not cease, the three subtle marks of avidyā are able to continue for a long time. Truly it is because avidyā ceases that perceptual objects cease; it is not because perceptual objects cease that avidyā ceases. By this meaning, when perceptual objects cease, avidyā stirs the mind, and the three subtle marks continue. This answers the first question regarding the meaning of the cessation of the conjoined mind. 'Only because the wind ceases... up to... not that the water ceases': when avidyā is exhausted, the moving marks such as karma also cease accordingly; it is not that the still substance of the mind also ceases. This answers the latter question regarding the meaning of the cessation of the unconjoined mind. In the application, it applies to the aforementioned two kinds of minds in sequence.

3.83

Avidyā is also like this: relying on the substance of the mind, it moves. If the substance of the mind ceased, then sentient beings would be severed and have nothing on which to rely; because the substance does not cease, the mind is able to continue. Only because delusion ceases do the marks of the mind cease accordingly; it is not that the cognition of the mind ceases.

3.84

'It is not that the cognition of the mind ceases': above, in contrast to non-enlightenment, it was called enlightenment, and so one consciousness has two meanings. Now, in contrast to delusion, it is called cognition, and so the One Mind has substance and marks. The marks of delusion of non-enlightenment turn and cease, becoming incipient enlightenment; the cognitive substance of innate enlightenment does not cease, and is non-dual and without difference from returning to the source. Thus far, the explanation of the marks of the causes and conditions of defiled and pure arising and ceasing is completed.

3.85

Second, from here below, clarifying the mutual perfuming of defilement and purity arising continuously: this reveals the meaning of being able to produce all phenomena in the general statement above. In this there are four parts: first, stating the enumeration and summarizing; second, listing the names of defiled and pure phenomena; third, extensively explaining the meaning of the perfuming of defilement and purity; fourth, clarifying the meaning of defilement and purity being exhaustible or inexhaustible.

3.86

Furthermore, because there is the meaning of perfuming in four kinds of phenomena, defiled phenomena and pure phenomena arise without interruption.

3.87

In the first part: because of this mutual assistance between defilement and purity, they can arise without interruption.

3.88

What are the four? First, pure phenomena, named tathatā. Second, the cause of all defilement, named avidyā. Third, the false mind, named the karmic consciousness. Fourth, false perceptual objects, namely the six sensory dusts.

3.89

In the second part, saying 'pure phenomena, named tathatā': this is tathatā within the gate of arising and ceasing. Due to three meanings, it is called pure phenomena: 1. In terms of substance, because it is originally pure. 2. In terms of substance and marks, because through internal perfuming, it causes defilement to be reversed into incipient purity. The Liang translation of the Saṃgraha says: 'That which can establish refers to the ten kinds of dharmas of merit of tathatā; that which is established refers to the ten kinds of newly arisen correct practices.' 3. In terms of function, through perfuming, it accords with capacities to become the pure condition. 'The cause of defilement, named avidyā': the six defilements and nine marks, etc., all exist because of avidyā. 'The false mind' universally covers the empirical consciousness and the karmic consciousness; now taking its fundamental basis, it only says 'karmic consciousness'. 'False perceptual objects, namely the six sensory dusts': these are the objects perceived by the empirical consciousness. These three are all defiled phenomena. Because the intrinsic natures of these defiled phenomena differ and rely upon causes and conditions, three kinds are fully spoken of. Although pure phenomena constitute the meaning of perfuming in contrast to defilement, their substance and function have never been different; hence only one kind is clarified.

3.90

In the extensive explanation there are two parts: first general, then specific. In the general there are two: first the simile, then the application.

3.91

The meaning of perfuming is: just as worldly clothes actually have no fragrance, yet if a person perfumes them with incense, then there is fragrance. This is also like that: the pure phenomenon of tathatā actually has no defilement, but only because avidyā perfumes it, there are marks of defilement. The defiled phenomenon of avidyā actually has no pure action, but only because tathatā perfumes it, there is pure function.

3.92

In the application there are two, meaning defiled and pure perfuming. Saying 'through perfuming there are marks of defilement': this reveals that the true is without marks, but manifests marks following perfuming; it also reveals that false phenomena have no substance, hence it only says 'marks'. Furthermore, according to its marks, it intrinsically has no function of reversing the flow, hence it says 'marks' and not 'function'. This is spoken in terms of following the flow in the gate of arising and ceasing, and explains what the sūtra calls 'the tathāgatagarbha is perfumed by evil tendencies', etc. Second, 'there is pure function': this is innate enlightenment tathatā within the gate of arising and ceasing, and therefore it has the meaning of perfuming; within the gate of tathatā there is no such meaning. Because of this innate enlightenment internally perfuming non-enlightenment, it causes one to produce revulsion and seeking, reversing the flow and according with the true, hence it is called 'function'. This explains what the sūtra calls 'because of the existence of the tathāgatagarbha, one can loathe the suffering of birth-and-death and happily seek nirvāṇa.' The Nirvāṇa Sūtra says: 'Due to the power of their future Buddha-nature, icchantikas will generate good roots again.' What it calls 'the power of Buddha-nature' is precisely the power of this innate enlightenment's internal perfuming. Truly, it is because one consciousness contains these two meanings that they mutually perfume each other to universally generate defilement and purity. Here, 'Buddha' is enlightenment, and 'nature' is innate; hence Buddha-nature is named 'innate enlightenment'.

3.93

Second, from here below, specific explanations have two parts: first defilement, then purity. Within defilement there are also two: first brief, then extensive.

3.94

How does perfuming give rise to defiled phenomena without interruption?

3.95

Generally discussing perfuming, there are two kinds: 1. Habitual perfuming, meaning perfuming the substance of the mind into defilement, purity, etc. 2. Auxiliary perfuming, meaning the present-active mind, objects, and various afflictions mutually assisting each other, etc.

3.96

It is because relying on the phenomenon of tathatā there is avidyā; because there is the cause of the defiled phenomenon of avidyā, it perfumes tathatā. Because of perfuming, there is the false mind; because there is the false mind, it perfumes avidyā. Because of not understanding the phenomenon of tathatā, non-enlightened thoughts arise and manifest false perceptual objects. Because of the condition of the defiled phenomenon of false perceptual objects, it perfumes the false mind, causing it to dwell in thought and attach, creating various karmas and undergoing all bodily and mental sufferings.

3.97

In the first part, saying 'relying on tathatā there is avidyā': this adduces the substance of the phenomena that can perfume and that are perfumed. Alternatively, here it only adduces avidyā that can perfume, but since it must rely on the true, it adduces it in terms of the basis. 'Because there is avidyā... up to... perfumes tathatā': this refers to the meaning of fundamental avidyā perfuming. 'Because of perfuming, there is the false mind': relying on avidyā perfuming and stirring tathatā, there is the mind of the karmic consciousness. Because this false mind conversely assists and perfumes avidyā, increasing its non-understanding, it causes it to turn into the evolving consciousness and manifesting consciousness; therefore it says 'non-enlightened thoughts arise and manifest false perceptual objects'. Because these perceptual objects conversely perfume and stir the ocean of the mind, giving rise to various waves of consciousness, contemplating those objects, it gives rise to empirical consciousness. Among the six coarse marks above, the first two are called 'thought', the middle two are called 'attaching', and the latter two correspond to this. That is, relying on afflictions one creates karma, and relying on karma one undergoes painful retributions.

3.98

From here below, the extensive explanation clarifies the aforementioned three kinds, speaking of them in sequence from back to front. First, it clarifies perceptual objects perfuming and stirring the false mind.

3.99

The meaning of perfuming by these false perceptual objects has two kinds. What are the two? First, the perfuming that increases thoughts. Second, the perfuming that increases grasping.

3.100

"Increasing thought" means that, through the power of objective realms, the discriminating thoughts of grasping at dharmas—the mark of knowledge and the mark of continuation within the empirical consciousness—are increased. "Increasing grasping" means the increase of the mark of grasping and clinging and the mark of attaching to names within the empirical consciousness; that is, the afflictions of view of self and affection.

3.101

The meaning of the perfuming of the deluded mind is twofold. What are the two? First, the fundamental perfuming of the karmic consciousness, because it is capable of causing arhats, pratyekabuddhas, and all bodhisattvas to experience the suffering of arising and ceasing. Second, the perfuming that increases the differentiating empirical consciousness, because it is capable of causing ordinary beings to experience the suffering of bondage to karma.

3.102

Regarding the perfuming of the deluded mind, as for "the fundamental perfuming of the karmic consciousness": because this karmic consciousness can sustain and perfume the avidyā of the ground of abiding and be deluded about the markless, it can give rise to the continuation of the evolving mark, the manifesting mark, and so forth, causing those persons of the three vehicles, though they have escaped the three realms and abandoned the coarse suffering of fragmented [death] of the empirical consciousness, still to experience the subtle suffering of the conditioning of the transformation of the ālaya[vijñāna]. However, this subtle suffering has existed from beginningless time; it is only to distinguish the subtle from the coarse that it is spoken of in terms of the state where the marks are manifest when coarse suffering has already been abandoned. As for "the perfuming of the empirical consciousness": because this empirical consciousness can sustain and perfume actively arisen avidyā, it gives rise to the coarse defilements of views and affection, activating body and speech to create various kinds of karma, thereby experiencing the fragmented suffering of ordinary beings.

3.103

The meaning of the perfuming of avidyā is twofold. What are the two? First, the fundamental perfuming, because it can accomplish the karmic consciousness. Second, the perfuming of the arisen views and affection, because it can accomplish the differentiating empirical consciousness.

3.104

Regarding the perfuming of avidyā, as for "the fundamental perfuming": it means that fundamental non-enlightenment perfumes and stirs tathatā to form the karmic and other consciousnesses; but here only the initial one is adduced, hence it is called "karmic consciousness." As for "the perfuming of the arisen views and affection": it means that branch non-enlightenment perfumes the mind-essence to form the differentiating empirical consciousness. The text above says, "Because this consciousness increases based on the afflictions of views and affection." Since the branches arise from the root, it is called "the arisen." The Śrīmālā says, "The ground of abiding of avidyā can give rise to all four grounds of abiding of affliction." Next, the pure perfuming is explained. In this there are two parts: first the question, then the answer. Within the answer there are also two parts: first brief, then detailed. In the former there are also two parts: first directly explaining the perfuming, and then, from "confidently believing in their own nature" onward, distinguishing its functions.

3.105

How does perfuming give rise to pure dharmas without interruption? It is because the dharma of tathatā exists that it can perfume avidyā; through the power of the causes and conditions of this perfuming, it causes the deluded mind to feel revulsion toward the suffering of birth-and-death and happily seek nirvāṇa. Because this deluded mind has the causes and conditions of revulsion and seeking, it immediately perfumes tathatā.

3.106

In the former part there are two: first, it explains that tathatā internally perfumes avidyā, causing it to accomplish pure activity; second, that this very pure functioning in turn perfumes tathatā, increasing its power. The former is original perfuming; the latter is newly arisen perfuming. This can be seen from the text.

3.107

Under functions, cause and effect are divided into two.

3.108

[When they] confidently believe in their own nature, know that the mind stirs falsely without an objective realm in front of it, and cultivate methods of abandonment—because they truly know that there is no objective realm in front of them, through various skillful means they give rise to conforming practice, neither grasping nor thinking [of objects], down to through the power of long-term perfuming...

3.109

Under the cause: "confidently believe in their own nature" refers to faith in the stages of the ten faiths. From "know that the mind stirs falsely" onward refers to cultivation in the stages of the three ranks of worthies. "Knowing that the mind stirs falsely without an objective realm in front of it" is understanding. "Cultivating methods of abandonment" is establishing practice based on understanding, referring to contemplation through investigation and practices such as [realizing] representation-only without external dust. The phrase "because they truly know that there is no objective realm" refers to the path of seeing of the first ground, realizing the principle of representation-only; being different from the prior comparative contemplation, it is called "truly knowing." From "through various" down to "the power of long-term perfuming" explains the extensive cultivation of the myriad practices in the path of cultivation of the ten grounds to skillfully reveal tathatā. "Neither grasping" means that the grasped has no mark. "Nor thinking" means that the grasping thought does not arise. "Long-term" means due to perfuming throughout the three [countless] kalpas.

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大乘起信論義記 — Classical Chinese