起信論疏筆削記 1
English (machine translation) 1
- Language
- English
1.1
The production of this text was originally based on Shibi. Shibi was exceedingly compassionate, yet he was overly diffuse in his phrases and sentences: whenever he set forth an interpretation, he would first formulate a question, next adduce the commentary's reply, and only then elaborate with an explanation. Although he did not forget the substance of the fundamental matrices, there were instances of excessive redundancy and great insufficiency. When lecturers used it, it had not reached smooth fluency. Now, drawing upon his text, I have noted down and preserved what is essential and appropriate, and pruned away what is prolix and diffuse, while further adding and amending so as to achieve the middle ground, so that later students will not fruitlessly labor their minds and their cognitive illumination will be without obscurity. Thus it is said: 'What should be noted down, note down; what should be pruned away, prune away.' For this reason, it is entitled 'Annotations and Emendations' (Bixiao).
1.2
Recorded by the śramaṇa Zixuan of Changshui.
1.3
In the region of Central India, there was one named Yuluoweini, which is translated in this land as Aśvaghoṣa. Within six hundred years after the Buddha's parinirvāṇa, he broke down the banner of false views, erected the jewel of the true Dharma, took the definitive teachings as his authority, and composed this single treatise titled *Mahāyānaśraddhotpāda*. It is explained as having five sections, which are broadly divided into three parts: First, the section on causes and conditions, which is the introductory part. It clarifies that the arising of the treatise is due to eight causes and conditions, because it was not done rashly or without benefit. The last section on encouraging practice and the benefits is the dissemination part: it encourages producing faith in the treatise, contemplating it, and practicing it, so that one attains great benefit and bliss, and it flows down to later generations to benefit sentient beings. The middle three sections are the main part: namely, the section on establishing the meaning, which briefly indicates the essential outline, establishes the dharma of the One Mind, sets forth the two aspects, and adduces the meaning of the three greatnesses, setting in motion both cause and effect and briefly serving as the basis for the subsequent text; the section of explanations, where, because the meaning and principles were not fully unfolded by the preceding brief indication, it is fitting to explain them extensively to make the meaning luminous and thereby give rise to understanding; and the section on faith and practice, which explains the four kinds of faith and five kinds of practice so that the roots of faith of sentient beings may mature and they may enter non-retrogression. These three sections above are what was initiated by the preceding causes and conditions and what is encouraged by the subsequent section; hence they are all called the main part. Having already understood the three great divisions of the text of the treatise, one should know how the text of the commentary that can explain it is arranged: Since there is a preface before the commentary, that is the introductory part; from the opening of the chapters downward is the main part; and since the subsequent text lacks an appraisal, colophon, and dedication of merit, it lacks the dissemination part. Since the three parts are not complete, it is simply divided into two.
1.4
First, the title of the treatise and its commentary, in two [points]: First, as to indicating the title: because the title is the general outline of the entire work, one cannot but know it beforehand; therefore, one must briefly explain the five characters in the title, which can correspond to the fivefold profound meaning of Tiantai. Whenever Tiantai explains the title of a sūtra, it is based on five meanings: here, to say 'Mahā' (great) is the essence; 'yāna' (vehicle) is the central theme; 'śraddhotpāda' (awakening of faith) is the function; and 'śāstra' (treatise) is the teaching. What the treatise as a whole expresses is solely the essence, the central theme, and the function; by combining these five characters, this is then the name.
1.5
'Great' refers to the essence, which has both general and particular aspects: In general, it takes the One Mind as its essence; the principal substance of the treatise does not exceed this, meaning that it is the object of faith, that which is understood by comprehension, that toward which practice is directed, that into which realization enters, that which is induced by the cause, and that which is manifested by the fruit. Therefore, the treatise initially indicates it as the essence of dharmas. The text says: 'The Mahāyāna has one dharma and two meanings. As for the dharma, it refers to the mind of sentient beings; this mind subsumes all mundane and supramundane dharmas, and based on this mind, the meaning of the Mahāyāna is revealed,' and so forth. This directly designates that dharma and names it 'great.' It means that it extends vertically to the utmost and pervades horizontally, unimpeded and perfectly fused, receiving its name from its very essence, not dependent on or contrasting with what is small. Hence the *Mahāparinirvāṇa-sūtra* says: 'It is not because of a small emptiness that it is called the great emptiness. The same is true of nirvāṇa: it is not because of a small mark that it is called the great nirvāṇa.' In particular, when discussed in terms of its meanings, there are three kinds: namely, essence, attributes, and function. That is, opening the aforementioned One Mind to constitute three meanings, which are none other than the three virtues of the great nirvāṇa. As the text below says: 'As for the meanings, there are three kinds: first, the greatness of essence, meaning that the tathatā of all dharmas is equal, neither increasing nor decreasing; second, the greatness of attributes, meaning that the tathāgatagarbha is fully endowed with the uncontaminated qualities of nature; third, the greatness of function, being able to produce all mundane and supramundane good causes and effects.' Therefore, the single character 'great' applies to all three.
1.6
'Vehicle' refers to the central theme, which proceeds from cause to fruit in order to attain the essence. 'Vehicle' is a name revealed through a metaphor, having the meaning of carrying and conveying, like worldly boats and carts that can transport heavy loads to distant places. This is a metaphor for the bodhisattva vehicle: riding this great Dharma, one traverses the wilderness of birth and death, crosses the river of afflictions, reaches the homeland of bodhi, and ascends the shore of nirvāṇa. Hence the text below says: 'Because it is originally ridden by all Buddhas, and because all bodhisattvas ride this Dharma to reach the stage of the Tathāgata.' In this context, that which rides is actualized enlightenment, and that which is ridden is original enlightenment; when the rider and the ridden tally in secret union, and the actualized and the original are non-dual, it is called ultimate enlightenment. That is, the place arrived at has one characteristic and one flavor, is ultimately equal, and has no other threefold differentiation; it is merely that within the single essence, the distinction between subject and object is conceptually made. It is also called the One Vehicle, and also called the Unsurpassable Vehicle.
1.7
'Awakening faith' refers to the function, because within this treatise, it can break doubts and attachments and generate right faith. 'Awakening' means revealing and setting forth; 'faith' means receptive conviction and aspiration. That is, in relation to the aforementioned realm of the One Mind and three meanings of the Mahāyāna, revealing and setting forth a mind of receptive conviction and aspiration is called 'awakening faith.' Thus the treatise says: 'In order to cause sentient beings to eliminate doubt, cast off false attachments, and awaken right faith in the Mahāyāna, so that the lineage of the Buddhas will not be interrupted.' When this faith arises, it must internally rely on original enlightenment as the cause, and externally rely on the master's teaching as the condition; cause and condition coming together, the internal and external mutually assisting each other, it can thus be revealed. The treatise below says: 'Those who are endowed with causes and conditions are those who inherently possess the power of vāsanā, and furthermore, being protected by the compassionate vows of all Buddhas and bodhisattvas, are able to give rise to a mind that is weary of suffering, believe in the existence of nirvāṇa, and cultivate the roots of goodness,' and so forth. Yet this single dharma of faith is the source of all virtues and the beginning of the myriad practices; comprehension, conduct, cultivation, and realization all proceed from it, and the culmination of realization is called attaining nirvāṇa. If not for such faith, how could this matter be accomplished? Hence the *Avataṃsaka-sūtra* says: 'Faith is the source of the path and the mother of merits, / Nurturing all good dharmas, / Cutting off the net of doubt to escape the river of craving, / And revealing the unsurpassable path to nirvāṇa.' However, in this treatise, it does not only awaken faith, but also incorporates comprehension and conduct: namely, among the five sections of the treatise text, the second and third are comprehension, and the fourth and fifth are conduct. Since it contains many meanings and broadly accords with the sentiments of all, yet aims to lead from the shallow to the deep, it is for this reason designated merely as 'awakening faith.'
1.8
'Treatise' refers to the teaching; that is, the words of the sage bestowed upon subordinates, teaching the foolish to become wise and teaching ordinary beings to become sages. 'Treatise' (*śāstra*) means discussion and debate. That is, hypothetically positing host and guest, questioning and answering oneself, repeatedly investigating and examining, and thoroughly unfolding the true central principle. It deliberates and evaluates the dharmas and meanings as discussed above, instructing and admonishing students. However, treatises have the difference between doctrinal treatises and exegetical treatises; this is a doctrinal treatise, meaning that the great being Aśvaghoṣa composed it by taking as his authority more than a hundred definitive Mahāyāna scriptures, such as the *Saddharmapuṇḍarīka-sūtra*, *Mahāparinirvāṇa-sūtra*, *Laṅkāvatāra-sūtra*, and *Viśeṣacintibrahma-paripṛcchā-sūtra*. 'Definitive' means that its meaning is rich while its words are concise, leaving no dharma uncollected. Hence the text below says: 'Thus, in order to synthesize and encompass the vast, profound Dharma and limitless meanings of the Tathāgata, this treatise should be spoken.' It also says: 'Thus, regarding the secret treasury of all Buddhas of the Mahāyāna, I have completely explained it.' It also says: 'The extremely profound and vast meanings of all Buddhas, / I now explain in accordance with dhāraṇī,' and so forth. Now, this text of the treatise was composed by the great being who realized the truth based on sūtras within his subsequently attained cognition. Later people, without considering that their own well-rope is short, instead claim that the spring has run dry, often slandering it and saying that it is not perfect and definitive. The text below encourages faith with no lack of earnestness, and the benefits of hearing, contemplation, and cultivation fully display their merits and advantages. If one does not believe and slanders it, one will suffer pain for kalpas on end; how can one not exert oneself!
1.9
The above five characters fully incorporate dharma and metaphor, cause and fruit, comprehension and conduct, principle and cognition, the transformer and the transformed, that which expresses and that which is expressed; they comprehend the treatise in its entirety to establish this title.
1.10
'Commentary' (*shu*) means to arrange and to resolve. It means arranging the principles and tenets of the Dharma, and resolving and selecting the phrases and sentences of the text, so that all become clear and unimpeded.
1.11
Now, the above six characters, 'Great,' etc., when analyzed according to the six compound analyses (*ṣaṭsamāsāḥ*), form five pairs in all: First, the pair of that which rides and that which is ridden: person is that which rides, and 'Great' is that which is ridden. That which is ridden is the Great; it is the Great ridden by the rider, or the vehicle of the Great. Hence karmadhāraya, tatpuruṣa, and ṣaṣṭhī-tatpuruṣa are all applicable. Second, the pair of that which gives rise and that which is given rise to: the Mahāyāna is that which gives rise, and faith is that which is given rise to; that is, the awakening of faith of the Mahāyāna, a ṣaṣṭhī-tatpuruṣa compound. Third, the pair of that which believes and that which is believed: faith is that which believes, and the Mahāyāna is that which is believed. That which is believed is the Mahāyāna, the believing of the Mahāyāna; both karmadhāraya and ṣaṣṭhī-tatpuruṣa compounds. Fourth, the pair of that which is expressed and that which expresses: the awakening of faith in the Mahāyāna is that which is expressed, and the treatise is that which expresses. Fifth, the pair of that which explains and that which is explained: the commentary is that which explains, and the above five [characters] are that which is explained; both are ṣaṣṭhī-tatpuruṣa compounds.
1.12
'Together with' (*bing*) means concurrently, together, and and.
1.13
'Preface' (*xu*) means to narrate (*xu*); that is, because it narrates the general meaning of the whole treatise. It is also glossed as a clue or beginning (*xu*), because this text is the starting clue for composing the commentary and entering into the work.
1.14
Second, stating the names of the annotators.
1.15
'West Taiyuan Monastery' is Chongfu Monastery in Chang'an. Since throughout the realm there were five monasteries all named Taiyuan, to distinguish it from the other four, it says 'West.' The east was Yangzhou; the south was Jingnan Prefecture; the west was Chang'an; the north was Taiyuan (also named Chongfu); and the central was the Eastern Capital (the present-day Fuxian). They were all called Taiyuan because Wu Zetian was born in Taiyuan, and since these were all established from her donated residences, they were so named out of reverence for her birthplace. 'Śramaṇa' is the general title for the assembly of the Śākyan [monks], translated here as 'diligently putting to rest.' It means diligently cultivating morality, meditation, and wisdom, and putting to rest and extinguishing afflictions, karma, and suffering; hence one receives this designation. 'Fazang' had the secular surname Kang; he was the third patriarch of Huayan, imperially posthumously titled Great Master Xianshou. His virtuous deeds were grand and magnificent, as detailed in his biographies. 'Composed' (*shu*) clarifies that it was not an original creation. As Zhongni said: 'Transmitting and not creating, trusting in and loving antiquity.' Clarifying one's own humble labor, he therefore said 'composed.'
1.16
'Caotang' is the name of a monastery, located on Mount Zhongnan. 'Zongmi' had the surname He, and was posthumously titled Dhyāna Master Dinghui. His learning plumbed both internal [Buddhist] and external [non-Buddhist texts], his path illuminated past and present, and his abundant virtue and great deeds are fully heard and seen. Formerly, because the two texts of the treatise and commentary circulated separately, it caused students to be unable to examine them comprehensively. Since each was mutually lacking, progress in their efforts was difficult to advance. Now, arranging the text of the commentary to conform with the treatise, since there is commentary beneath the treatise and an outline above the treatise, the text and meaning are luminous, and the chapters and sections are complete. When students open and interpret it, how could they not be grateful for this generous gift!
1.17
The prefatory text has two parts: First, a general narration of the main tenets, in two: First, prefacing the general meaning of the treatise. The text has four sections. The reason for arranging these four is that they narrate the meaning of the entire treatise; the treatise's general meaning does not exceed these, subsuming everything from beginning to end without remainder.
1.18
Now, the first four lines clarify the dharma of the One Mind. The text on establishing the meaning says: 'As for the dharma, it refers to the mind of sentient beings; this mind subsumes all mundane and supramundane dharmas. Based on this mind, the meaning of the Mahāyāna is revealed.' The text of explanations says: 'To reveal the correct meaning: based on the dharma of the One Mind, there are two aspects,' and so forth, up to 'the two aspects are not separate from each other,' and so forth. Here this is narrated.
1.19
The word *fu* is an initial particle. As in saying: 'Now (*fu*), filial piety is the root of virtue, from which teachings arise.' And again: 'Now (*fu*), the *Changes* are vast! They are great!' Or it may serve as an empty particle in the middle or end of a sentence.
1.20
The two characters 'true mind' directly point to the essence of the Dharma. 'True' means real and true, distinguishing it from the false and deceptive. 'Mind' means numinous reflection, essential and wondrous, real in its core. Whenever we speak of the 'mind', there are indeed four kinds: First, in Sanskrit *hṛdaya*, translated here as the physical heart (flesh-ball heart), which is the cardiac organ of a person. Its color is red and its shape is like a lotus blossom with seven petals above; it is subsumed under physical form (rūpa-dharma). Second, *citta*, translated here as accumulation and arising, namely the eighth ālayavijñāna, because it can accumulate all seeds and give rise to actual manifestations. Third, the mind of thinking and cogitation; this extends across the mind-kings of the eight consciousnesses, because each can cognize and cogitate its own share of objects. Fourth, *hṛt*, translated here as the firm and solid mind, meaning the naturally pure, unproduced, and unceasing mind of the tathāgatagarbha. What is explained now is precisely this one. The mention of 'true' is to distinguish it from the other minds. If spoken of according to reality, it is simply the One Mind penetrating both the true and the false; because the treatise posits it as the essence of the Mahāyāna Dharma, it is the mind of the general mark. It is within the One Mind that the two gates are subsequently opened; although it is now called 'true', this uses the specific to reveal the general. If this mind is in the first gate, it is called merely tathatā; if it is in the latter gate, it is called merely original enlightenment. One should know that the true mind is the general, and tathatā is the specific.
1.21
Liao means empty and quiet; kuo means vast and broad. Empty means that within it there is no defilement of delusion; quiet means that its nature is serene and clear; vast means that its virtuous functions are boundless; broad means that its essence encompasses the dharmadhātu. Therefore, the text below says: 'Because from the beginning it does not correspond with any defiled dharmas.' This is the meaning of the mind's emptiness. Furthermore, a sūtra says: 'Wondrous enlightenment is serene and clear, pervading the dharmadhātu.' This is the meaning of its quietness. A sūtra also says: 'Because the nature of enlightenment is all-pervading and completely boundless.' One should know that the six faculties pervade the dharmadhātu, and even the eighty-four thousand dhāraṇī-gates pervade the dharmadhātu—this is the meaning of its vastness. Furthermore, the treatise below says: 'It is the essence of the great general-mark teaching-gate of the one dharmadhātu, etc.'—this is the meaning of its broadness. Since it is fundamentally pure, pervades the dharmadhātu, is serenely and constantly abiding, and has boundless wondrous virtues, it is therefore said that the true mind is empty and vast. Thus the *Huayan* commentary says: 'Quiet and empty, serene and vast, soaring deep and embracing comprehensively, generally gathering all existents—this is the One Mind.' Question: 'The realm of empty space is also empty and quiet, and also vast and broad; how does it differ from the mind?' Answer: 'Empty space takes non-existence as its essence, hence it is called empty; it is purely inert, hence it is called quiet. Lacking virtuous functions, its meaning of vastness fails to hold; being encompassed by the mind, its meaning of broadness has no standard. How could it compare to the true mind, which completely fills in purity, admitting nothing else within? Its virtuous functions are boundless, its nature-arising constitutes its marks; soaring empty and wondrously pure, brightly radiating numinous clarity; surpassing empty space, it may be compared to the ocean-seal [samādhi].' The above reveals the virtuous marks of the mind.
1.22
From 'beyond words' downward, the mind's freedom from faults is explained. 'Beyond' means cutting off speech. 'Words' means language, which is the sphere of wisdom born of hearing. 'Images' means likenesses, belonging to meaning, which is the sphere of wisdom born of reflection. Therefore the 'Appended Statements' (*Xici*) says: 'The sages had that by which they saw the complexities of the world, and modeled them on shapes and forms, making images of the fittingness of things; therefore these are called images.' The fish trap is an implement for catching fish; the snare is a device for netting rabbits. These two are metaphors for words and images. Now, to show that the true mind is inconceivable, that the path of words is cut off and the realm of mental activities is extinguished, it is said to be 'beyond'. This means that the essence of the mind is free from words and cannot be grasped by language. The essence of the mind is free from thoughts and cannot be sought by conscious feelings. When spoken by the mouth, words are lost; when cognized and cogitated by the mind, thoughts vanish. Therefore the text below says: 'From the beginning, it is free from the marks of verbal explanation and free from the marks of mental cognition.' It also says: 'Neither physical form nor mind, neither wisdom nor consciousness, neither existent nor non-existent, ultimately ineffable marks, etc.'—all of which explain the mind's freedom from faults. As for the fish trap and rabbit snare serving as metaphors for words and images: the snare can net a rabbit, which illustrates that words can capture images; the fish trap can catch a fish, which illustrates that images can capture the meaning. Setting forth both dharma and metaphor now is for the purpose of completing the text. However, the phrasing of the fish trap and rabbit snare is the original text from the *General Remarks on the Book of Changes* (*Zhouyi lüeli*). Hence that text says: 'Words are born from images; therefore one can trace words to observe images. Images are born from meaning; therefore one can trace images to observe meaning. Meaning is exhausted through images; images are made manifest through words. Therefore, when one grasps the meaning, one forgets the image; when one grasps the image, one forgets the words. It is like the snare being for the sake of the rabbit: when one gets the rabbit, one forgets the snare; the fish trap being for the sake of the fish: when one gets the fish, one forgets the fish trap. Thus, words are the snare for images; images are the fish trap for meaning. One who preserves words does not grasp the images; one who preserves images does not grasp the meaning. Images are born from meaning, yet if one preserves the images, what is preserved is not the true image; words are born from images, yet if one preserves the words, what is preserved is not the true words.' Now, the *Book of Changes* adduces this to clarify that tracing words grasps images, and tracing images grasps meaning; when the meaning is grasped, one must forget the images, and when images are grasped, one must forget the words; if one cannot forget, none will attain the purport. This was explained in relation to the person, admonishing the person to discard the trap. The present text, however, is solely in terms of the fundamental nature, directly speaking of freedom from words and images with respect to the essence of the Dharma; it is not concerned with admonishing practice. Although borrowing that text, it does not share that intention. If one insists on laboriously explaining the etymological origins of the words, it is feared that one will deviate from the purport of the text.
1.23
From 'profound and desert-like' downward, the virtuous marks of the mind are revealed specifically in terms of the horizontal and the vertical. 'Profound' (chong) means deep; this explains the essential nature of the mind, vertically exhausting the three periods of time and thoroughly bottomless. Therefore a sūtra says: 'The extremely deep dharmatā, the realm walked by all Buddhas.' It also says: 'Abyssal, profound, and far-reaching, etc.' 'Desert-like' (mo) refers to the sand desert; this reveals the virtuous marks of the mind, horizontally pervading the ten directions and vast without boundary. Therefore a sūtra says: 'Enlightenment pervades the realms of the ten directions, because the fundamental nature is complete.' This exhausts the three periods without the three periods altering, and pervades the ten directions without anything falling outside the ten directions. Furthermore, 'profound' means that firmness and softness find their proper measure; 'desert-like' means that names and designations can hardly reach it. Because although the essence of this mind-nature is free from marks, it accomplishes phenomena in accordance with conditions; although it arises in accordance with conditions, its fundamental nature does not change. This essence that follows conditions without changing cannot be known by wisdom-knowledge or named by names and words; therefore it is called 'desert-like'. A sūtra says: 'Undefiled yet defiled, difficult to comprehend fully; defiled yet undefiled, difficult to comprehend fully.'
1.24
'Xi' means soundless; 'yi' means colorless. Laozi says: 'Listen to it and it is not heard, which is called *xi*; look at it and it is not seen, which is called *yi*.' This re-manifests the marks of depth and vastness. Because it is deep, listening to it, it is not heard; because it is vast, looking at it, it is not seen. This means that this essence of the mind corresponds only to realization, not being something reachable by seeing or hearing.
1.25
As for 'forgetting object [and wisdom]', this also reveals the mind's freedom from faults. 'Forgetting' means not recollecting phenomena, which also carries the meaning of absolute non-existence. 'Object' means the principle to be realized; 'wisdom' means the mind that can realize. Whenever we speak of object and wisdom, or subject and object, it is generally based on turning from delusion toward enlightenment and speaking of purity in contrast to defilement—all of which belong to arising and ceasing. Now, this reveals the One Mind that is neither defiled nor pure, the ultimate reaching beyond delusion and enlightenment; when even the names of 'true' and 'false' cannot be established, how could subject and object, object and wisdom be retained? Therefore the *Laṅkāvatāra-sūtra* says: 'There is no Buddha nirvāṇa, nor is there any nirvāṇa Buddha; one is far removed from the enlightened and that which is enlightened.' The *Yuanjue jing* also says: 'That which enlightens and that which is enlightened are not separate from defilement.' Because the essence of the One Mind cuts off the ordinary and the holy, obliterates cause and effect, is free from nature and free from marks, neither existent nor non-existent, how could one further speak of object and wisdom, or subject and object? Therefore it is said to 'forget'. The *Śūraṅgama-sūtra* says: 'Within the truly constant nature, seeking coming and going, delusion and enlightenment, birth and death, nothing whatsoever is obtained.' Does it not mean this?
1.26
From 'not arising and ceasing' downward is the second [section]: revealing the gate of tathatā. The preceding gate was based solely on the absolute, obliterating expresser and expressed, and being free from nature and marks; hence it said 'empty and vast, profound and desert-like, etc.' The present gate reveals non-arising and non-ceasing in contrast to arising and ceasing, establishing the true in dependence on the false; hence it is called the gate of tathatā. That is, the text setting forth the meaning below says: 'The mark of this mind's tathatā reveals the essence of the Mahāyāna.' Therefore the explanatory text says: 'Mind-tathatā is the essence of the great general-mark teaching-gate of the one dharmadhātu, namely that the mind-nature is unproduced and unceasing.' And so forth, down to: 'Because it is a realm free from thought, corresponding only to realization.' The present commentary recounts that [passage], hence it says 'not arising and ceasing, etc.'
1.27
'Fei' means absence, or not. However, arising and ceasing versus non-arising and non-ceasing must be distinguished in terms of the three natures. If speaking tentatively in terms of the self-marks of the three natures: false parikalpita dharmas are exclusively arising and ceasing; the pariniṣpanna nature is exclusively non-arising and non-ceasing; the nominal dharmas of paratantra, identical in marks to parikalpita, seem to arise and seem to cease, but their nature is pariniṣpanna, non-arising and non-ceasing. If spoken of according to reality, then all three natures are free from arising and ceasing. Nevertheless, their meanings of non-existence are not the same. Why? Parikalpita is without any dharma that can arise and without any dharma that can cease, like the snake on the rope. Paratantra is unproduced in the very arising, and unceasing in the very ceasing, like the rope on the hemp. Pariniṣpanna is the core within, free from the previous two dharmas of arising and ceasing, like the absence of both rope and snake on the hemp. The *Triṃśikā* verse says: 'The first is the naturelessness of marks; the second is the naturelessness of spontaneous arising; the last is due to being far removed from the previously grasped nature of self and dharmas.' The pariniṣpanna nature is precisely tathatā; therefore it is said to be 'not arising and ceasing'. However, this merely clarifies that pariniṣpanna is in its own essence unproduced and unceasing, without harmonizing or obliterating the dharmas of arising and ceasing. Therefore the *Yuanjue jing* says: 'The serene and ceased nature of the Tathāgata has never had a beginning or an end.' Thus the text below says: 'Namely, that the mind-nature is unproduced and unceasing.' It also says: 'Not produced at the prior boundary, not ceased at the posterior boundary, ultimately eternal, etc.' This reveals the unchanging nature of the true mind.
1.28
As for 'the four marks, etc.': there are three kinds of four marks: First, the subtle four marks: in one kṣaṇa there are nine hundred arisings and ceasings; everything that is saṃskṛta is altered by them, namely arising, abiding, changing, and ceasing. Second, the karmic-retribution four marks, namely birth, old age, sickness, and death; in the *Mahāparinirvāṇa-sūtra*, these are called the four mountains. As that sūtra says: 'There are four great mountains coming from the four directions, wishing to harm the people; what plan should there be to avoid them?' Prasenajit said: 'If such were to come, there would be no place to escape; one should only focus the mind on holding the precepts and giving.' The Buddha praised him: 'Excellent! What I call the four mountains are the sentient beings' birth, old age, sickness, and death, which constantly approach to oppress people, etc.' Third, the single-period four marks: starting from delusion regarding the true and ending with the creation of karma, the eight marks of arising and ceasing are comprehensively gathered into four, namely one mark of arising, four marks of abiding, two marks of changing, and one mark of ceasing. When turning away from delusion and severing them, one begins from the initial faith to stop the mark of ceasing, and ends at the tenth bhūmi to sever the mark of arising, as fully explained below. Now, stating that they 'do not alter' refers to the subtle four marks while subsuming the other two. Because the four marks alter only saṃskṛta dharmas, and the mind is asaṃskṛta, not of a created nature, they cannot alter it. In the text, the beginning and the end are briefly cited to encompass the middle; therefore it is said to be 'not arising and ceasing'.
1.29
'Without going or coming' means that this true mind does not go to the prior boundary, does not come from the posterior boundary, nor does it abide in the present. That which abides in the present is all saṃskṛta dharmas. The *Vijñaptimātratāsiddhi* says: 'Abiding indicates that this dharma temporarily has function.' The present [mind] is not like that; therefore it is said to be 'without'.
1.30
As for 'the three periods, etc.': 'Period' (ji) means time limit. 'Mo' means without. 'Change' (yi) means alter and transform. Although the three periods are dharmas that can change, they can only alter and transform the saṃskṛta, making it change. The mind is not saṃskṛta, so they cannot change it. The *Vimalakīrti-nirdeśa* says: 'It is only by virtue of words and numbers that the three periods of time are spoken of, not that bodhi has past, future, or present.'
1.31
From "However, relying..." onwards is the third part: explaining the gate of arising and ceasing. This corresponds to the text of the formulation of the thesis below, which states: "Because this mind's marks of the conditioned causes of arising and ceasing can reveal the Mahāyāna's own essence, attributes, and function." The explanatory text states: "As for the arising and ceasing of the mind, relying on the tathāgatagarbha there is the mind of arising and ceasing—namely, the union of what does not arise and do not cease with what arises and ceases, [...] up to: this cannot be known by conceptual differentiation of mind and consciousness, because it is the meaning of the tathatā's sovereign function." Here, it is explained. The text has four lines. Therein, the first line indicates the reason for arising and ceasing, and the remaining lines explain the marks of arising and ceasing. In the first line, "however" (但) is an introductory particle, and "relying" (以) means "due to" (由). Although this nature is tranquil and empty, profound and all-embracing, neither arising nor ceasing, neither defiled nor pure, yet it does not abide solely in this quiescent extinction that is neither defiled nor pure; rather, following that which can perfume, it becomes all dharmas. Following defilement, there are the arisings and ceasings of the nine marks; following purity, there are the noble paths of the three vehicles. All this is due to tathatā having non-abiding as its seed-nature; it is also because its nature is non-abiding that it can be so. The Vimalakīrtinirdeśa states: "From the root of non-abiding, all dharmas are established." The Śūraṅgama-sūtra states: "Based on this non-abiding, the world and all sentient beings are established." It is not like other schools, which explain the essence of tathatā as solely solid and dense, like jade or stone, neither receiving perfuming nor able to follow conditions, and who only speak of the ālayavijñāna as the root of defilement and purity that receives perfuming and holds the seeds.
1.32
From "Following the branches..." onwards explains through a simile. When water diverges in its flow, it is called a "branch" (派); when a road forks into paths, it is called a "fork" (岐). Here, forks and branches are taken together as a single simile, meaning that just as water from a single source divides its flow into branches according to whatever fork in the road it meets, the true mind is likewise: in accordance with whatever causes and conditions, it becomes ordinary beings, sages, and so forth, as will be clarified below.
1.33
From "Pursuing delusion..." onwards is the direct analysis of the marks of arising and ceasing. "Pursuing" (逐) means following (隨). "Giving rein to" (任) means complying with (從). In delusion, one turns away from enlightenment and merges with sense objects; in awakening, one turns away from sense objects and merges with enlightenment. Yet delusion and awakening each possess causes and conditions: within delusion, avidyā is the cause, and sense objects are the conditions; within awakening, the internal perfuming of original enlightenment is the cause, and the external perfuming of the master's teaching is the condition. If one follows the causes and conditions of delusion, one sinks into samsara: then all defiled dharmas with outflows arise, and all pure dharmas without outflows cease (ceasing here means becoming latent); if one follows the causes and conditions of awakening, one ascends the path of enlightenment: then all pure dharmas without outflows arise, and all defiled dharmas with outflows cease (ceasing here means being eliminated). As the text below states: with avidyā as the cause, the three subtle marks arise; with sense objects as conditions, the six coarse marks arise, and one sinks into the five destinies—this is "pursuing delusion." With the internal perfuming of original enlightenment as the cause and the external perfuming of the master's teaching as the condition, one generates understanding and initiates practice, and then transcends and ascends to the fruit of Buddhahood—this is "complying with awakening." Both delusion and awakening are activities of the nature; though delusion and awakening are distinct, they are inconceivably one. Thus the sūtra states: "The beginningless nature is the support of all dharmas; on this basis there are all the destinies and the realization of the fruit of nirvāṇa." In the Avataṃsaka-sūtra, the Dharma-gate of nature-origination is precisely this meaning. Furthermore, the Mahāparinirvāṇa-sūtra states: "The Buddha-nature, following the flow, becomes the various tastes," and so forth. The Śūraṅgama-sūtra states: "Like empty space, whose essence is not the various marks, yet does not reject the manifestation of those various marks—when the sun shines, it is bright; when clouds gather, it is dark," and so on. All these reveal that tathatā does not abide in its own nature, but follows conditions to form dharmas.
1.34
From "Although..." onwards is the fourth part: explaining the non-duality of the two gates. Above, the meanings of tathatā and arising and ceasing were explained as distinct; although their modes of operation differ, their principle converges in a single track—they are two and yet not two. Hence this gate is presented. This corresponds to the explanatory text below, which states: "Furthermore, it reveals that from the gate of arising and ceasing one immediately enters the gate of tathatā, namely by investigating the forms and minds of the five aggregates, and finding that the six sense objects are ultimately free from thought, [...] up to: if one is able to contemplate and know that the mind is free from thought, one will then conform to and enter the gate of tathatā." Here, this is explained. The text has two parts: first, the Dharma; second: first, directly clarifying non-duality. Within the text there are four lines. The first two lines clarify that arising and ceasing do not obstruct tathatā, and the latter two lines clarify that tathatā does not obstruct arising and ceasing. Since they do not mutually obstruct each other, this is the meaning of non-duality. Now, in the first part, "although" (雖復) contains an allowance and an overturning, carrying through the next two lines. "Numerous" (繁) means many; "flourishing" (興) means rising up; "surging" (鼓) means agitating; and "leaping" (躍) means jumping. "Numerous" refers to the many pathways of defilement and purity; "flourishing" refers to their arising anew moment by moment; "surging" refers to the essence not being eternally permanent; "leaping" refers to the marks not remaining still for long. Because the causes and conditions of defilement and purity arise numerously, surging and leaping, arising and ceasing thought-moment after thought-moment, they have never paused even for an instant. Although they do not pause for an instant, their essence does not change; this unchanging nature is precisely the source of the mind, and the source of the mind has never had any motion. Thus the text below states: "When the mind of enlightenment first arises, the mind is without any first mark." The Yuanjue jing states: "Enlightenment is like empty space, equal, motionless, and unturning." Furthermore, the text below states: "Although one is mindful of causes and conditions, good and evil, and retributive fruits, yet the nature of being mindful is unattainable"; hence it says "has never," and so forth.
1.35
The two lines from "Tranquil and serene..." onwards clarify that tathatā does not obstruct arising and ceasing. "Serene" (謐) also means tranquil; tranquility within tranquility is called serene. "Tranquil" means its marks are not arising and ceasing; "serene" means its essence transcends existence and non-existence. "Empty" (虛) means unobstructed and consummate penetration; "congealed" (凝) means quiescent yet constantly illuminating. Furthermore, being free from the turmoil of afflictions is called "tranquil"; being free from the shifting flow of karma is called "serene." Being free from the material obstruction of form is called "empty"; not being the arising and ceasing of the mind is called "congealed." Although the true essence is like this, its function constantly follows conditions. The function of following conditions becomes karma and fruit, where good and evil, pleasure and suffering, match like form and shadow without divergence; hence it says "has never deviated," and so forth. "Has... ever" (甞) means previously (曾). "Deviated" (乖) means conflicted with (違). Karmic causes and retributive fruits encompass both good and evil, with outflows and without outflows; that is, without moving the true limit, all dharmas are established. Thus the Vimalakīrtinirdeśa states: "There is no self, no maker, and no receiver, yet the karma performed is not forgotten." The text below states: "Although one is mindful that the intrinsic nature of all dharmas is unarisen, one is also mindful that retributions such as good and evil, suffering and pleasure, are neither lost nor destroyed."
1.36
From "Therefore causing..." onwards is the second part: explaining and establishing non-obstruction. The first two lines explain that tathatā does not obstruct arising and ceasing; the latter two lines explain that arising and ceasing do not obstruct tathatā. The words "therefore causing" (故使) are terms that connect what precedes to what follows, also carrying through the subsequent two lines. "Therefore" (故) carries the sense of "the reason why"; "causing" (使) means to bring about (令). Because tathatā does not obstruct arising and ceasing, as stated before, it causes the unchanging true essence to spontaneously follow conditions, giving rise to defilement and purity. The two words "defilement and purity" encompass all dharmas; they have always been distinct and not just now, hence it says "are constantly distinct." Yet this defilement and purity arise wholly from the nature. Thus the text below states: "Just as various earthenware vessels all share the nature and mark of fine dust, so too do anāsrava and avidyā both share the nature and mark of tathatā."
1.37
The two lines from "Without abandoning..." onwards explain that arising and ceasing do not obstruct tathatā. Because of non-obstruction, it causes [the mind], without abandoning distinct false conditions, to be precisely the one true nature. The distinctions of false conditions exhaustively encompass ordinary beings and sages; although ordinary beings and sages differ in appearance, their essence is one. Within the one essence, there are originally no ordinary beings or sages; hence it says "reaching unity" (致一). "Reaching" (致) means principle (理), or attaining (遂). Thus the text below states: "All ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas are not born in the previous limit, nor do they cease in the subsequent limit, but are ultimately eternal," and so forth. Thus the Yuanjue jing states: "In the real mark, there are truly no bodhisattvas or sentient beings." It also states: "Sentient beings and lands share the same dharmatā."
1.38
From "It is just like..." onwards is the second part: the similes. Among these four lines, the first two lines illustrate that tathatā does not obstruct arising and ceasing, and the latter two lines illustrate that arising and ceasing do not obstruct tathatā. "It" (其) is a word pointing to the dharma. "Just like" (猶) means as if (如). The movement of the waves illustrates the differences between defilement and purity in arising and ceasing. The wetness of water illustrates that tathatā is of one essence without difference. The waves have motion as their mark; water has wetness as its nature. The first line reveals [the meaning] by negation, in order to illustrate that within the gate of arising and ceasing there is no defilement or purity distinct from tathatā; hence it says "waves have no [motion apart from water]," and so on. "Therefore, directly..." onwards is the direct simile: because they are not different, one is able to discern arising and ceasing right within the One Mind; hence it says "directly upon the water," and so forth. This illustrates the previous text's point that without changing its nature, the conditioned origination of defilement and purity is constantly distinct.
1.39
The two lines from "Water has no..." onwards illustrate that arising and ceasing do not obstruct tathatā. The first line reveals [the meaning] by negation, in order to illustrate that within the gate of tathatā there is no One Mind distinct from defilement and purity; hence it says "water has no [wetness apart from waves]," and so on. The next line is the direct simile: because they are not different, one is able to reveal tathatā right within that arising and ceasing; hence it says "directly upon the waves," and so forth. This illustrates the previous text's point that without abandoning conditions it is directly real, and ordinary beings and sages reach unity.
1.40
From "For this reason..." onwards concludes and establishes non-duality. The two words "for this reason" (是以) are a concluding demonstrative phrase. The three pairs—movement and stillness, and so forth—are spoken of both generally and specifically. Generally speaking, they do not go beyond the two meanings of tathatā and arising and ceasing; that is, movement, the conventional, and samsara are arising and ceasing, while the rest are all tathatā. Specifically speaking, movement and stillness are formulated in terms of the simile; the ultimate and conventional are formulated in terms of the two truths; and samsara and nirvāṇa are formulated in terms of defilement and purity. These two sets of dharmas originally do not identity with each other, and their dharmic marks are distinct; now, unifying them through the one nature, movement and stillness are made free of distinction, the ultimate and conventional are made not different, and defilement and purity share the same essence, with no difference whatsoever. Truly, because the nature arises as marks, the object and wisdom are clearly distinct; because marks are harmonized by the nature, body and mind become vast and open. Thus the text below states: "Just as the water of the great ocean moves in waves due to the wind, the mark of the wind and the mark of the water do not abandon each other." The sūtra also states: "The two truths are never a pair; constantly divergent, they have never been separate." The Mahāsaṃnipāta-sūtra also states: "The equality of the two realms of samsara and nirvāṇa is precisely the Buddha-realm." Words here such as "mutually penetrating," "doubly blending," "level and equal," and "consistently unifying" directly express that the two dharmas are not two. "Penetrating" (徹) means unobstructed; "blending" (融) means harmonious; "level" (夷) means even; "equal" (齊) means alike; "unifying" (貫) means running through. This can be seen by consulting the text.
1.41
Now, the purports of the above four gates are subtle and profound. At first, by indicating the root, the branches are manifested, causing the myriad existences to spread out like stars in the sky of meaning; later, by gathering the branches, they are returned to the root, causing the multitude of phenomena to merge identically in the ocean of nature. Now unfurling, now rolling up; now preserved, now extinguished: the dharmas are simultaneous, and their meanings are without before and after. Because of this, the dependent and primary [retributions] of the Avīci Hell dwell entirely within the supreme sage's own mind, and the body and land of Vairocana do not exceed a single thought-moment of an ordinary person below. The purport of the consummate and real lies right here! Question: First, the One Mind was described; later, the non-duality of the two gates was analyzed, which is also the One Mind. What is the difference between the beginning and the end? Answer: As for the first One Mind, the mind corresponds to that which can give rise; as for the latter One Mind, the mind corresponds to that to which [all] returns. Although the essence is the same in the beginning and the end, their meanings differ in the initiation and conclusion. It is simply because it is originally One Mind, transcending names and cutting off marks; yet due to delusion and awakening, the myriad dharmas arise in accordance. Arisen dharmas are originally empty, everything is vijñaptimātra, and consciousness is like an illusion or a dream—it is simply the One Mind. Because of this, the treatise is spoken in reliance on the Dharma, and the commentary explains it with reference to the treatise; the sequence of the four gates thus admits of no violation. The purport of the entire treatise lies right here.
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Linked texts (1)
- 起信論疏筆削記 — Classical Chinese