大乘起信論義記別記 1.4

1.4

Furthermore, explaining Mahāyāna has three aspects. First, discerning the name has four [points]: 1. In terms of dharmas, there are three, namely the three greatnesses and two conveyances, as explained in the treatise below. 2. In terms of practice, there are seven, as discerned in texts such as the Abhidharmasamuccaya. 3. In terms of persons and dharmas, there are seven, as stated in the Dvādaśanikāya-śāstra. 4. Discerning "great" directly: that is, taking the dharma itself as cause, with encompassing as its meaning. Further, discerning the meaning of "vehicle": borrowing a metaphor to make the name, conveyance being its function; the essence and function are mentioned together, hence it is called "Great Vehicle." Moreover, the treatise states, "Because it rides upon the great nature, it is called the Great Vehicle." The explanation says: here, the true nature is all-pervading, hence called "great"—that is, what is ridden; wondrous wisdom rides it, hence called "vehicle"—that is, the rider. This is a determinative compound (tatpuruṣa). The treatise states, "Being both vehicle and great, it is called the Great Vehicle." Here, the wisdom of the entity itself is capable of movement, hence called "vehicle"; because its nature is vast and extensive, it is called "great"; this is an appositional compound (karmadhāraya). Second, clarifying the essence and nature has two [points]: 1. Directly taking nirvikalpajñāna as the essence of the vehicle, which concurrently encompasses the tathatā upon which it relies, as well as remaining supreme practices and so forth. 2. Directly taking tathatā as the essence of the vehicle, with wisdom and so forth also concurrently encompassed, because they are all accomplished by the real. Third, functional activity has two [points]: 1. In terms of the three Buddha-natures, as the Fo xing lun states: "Self-nature is what is ridden; being brought forth is the rider; the attained fruition is the place arrived at by the vehicle." Here, "what is ridden" is a carriage (shèng); "the rider" is to ride (chéng). 2. In terms of conveying the cause to achieve the fruition, there are three: (1) conveying practice to cause it to increase; (2) conveying afflictions to cause them to be extinguished; (3) conveying the principle to cause it to be manifested. The first is the active agent, and the latter two are what is acted upon; these are the three virtues in nirvāṇa, namely prajñā, vimokṣa, and dharmakāya. In terms of texts, these are the three kinds of āśrayaparavṛtti, as the Abhidharmasamuccaya states: "1. Transformation of the mind, meaning because the true nature manifests. 2. Transformation of the path, meaning because practice gradually increases. 3. Transformation of the counteractive, meaning because the obstacle of afflictions is extinguished." In this treatise, "shattering the composite consciousness" and so forth is transformation by extinction; "manifesting the dharmakāya" is transformation by manifestation; pure wisdom is transformation by increase. Other meanings may be inferred accordingly. 1. Regarding the phrase "Mahāyāna Awakening of Faith" (Dacheng qixin), there are two approaches with four meanings. First, within the approach of mind and object: 1. Mahāyāna is what gives rise, and the faithful mind is what is given rise to; hence it is called the awakening of faith of the Mahāyāna. 2. Awakening faith is what believes, and Mahāyāna is what is believed; hence it is called the awakening of faith in the Mahāyāna. Second, within the approach of essence and function: 1. Discerning in terms of subsuming function into essence: this faithful mind is accomplished by the internal perfuming of tathatā and external conditions; because it is not different from the root, because it is real, awakening of faith is precisely Mahāyāna; hence it is called "Mahāyāna Awakening of Faith." 2. Discerning directly with respect to functional activity: this faithful mind is vast and extensive, hence called "great"; from subtle to prominent, by virtue of its conveyance, it is called "vehicle." It is both the awakening of faith and the Mahāyāna; hence it is simply called "Mahāyāna Awakening of Faith."