起信論疏筆削記 12

English (machine translation) 12

Language: English

12.1

Recorded by Zixuan, Śramaṇa of Changshui

The conclusion of the Śāstra has two parts: first, the conclusion proper. In the Commentary, "the root of avidyā..." and so forth: this singles it out as not being the branches. It is sustained by relying on the power of avidyā and abides by resting on the mind of karmic consciousness. Therefore, the text below says: "Because of the cause of the defiled dharma of avidyā, it perfuses tathatā; because of this perfuming, there is the deluded mind. Because of the deluded mind, it perfuses avidyā. Not comprehending the dharma of tathatā, an unenlightened thought arises, manifesting deluded objects..." and so forth. Hence it says that "it is accomplished due to this." "Manifesting consciousness..." and so forth: "and so forth" refers to the six coarse marks below, which are all the manifested realms of form and mind; therefore, all realms abide and are sustained due to this. In "If avidyā..." and so forth: because one relies on avidyā there is a deluded mind, and because one relies on the deluded mind deluded objects are manifested; therefore, so long as avidyā is not exhausted, mind and objects are not extinguished. Just as when the wind has not ceased, the waves are not extinguished. Regarding "lacking an essence apart from the mind": they all arise from the mind and do not come from outside. Regarding "lacking an essence as identical to the mind": the produced dharmas are identical with that which produces them. The mirror metaphor has two meanings, which can be understood in correspondence to the Dharma.

12.3

The Śāstra says: "Only mind..." Below: explaining and establishing [this], in two parts: first, the explanation proper. In the Commentary, "falsely manifested": because false thoughts perfume the real, they give rise to all false dharmas. Alternatively, this text may be seen as concluding the reason why the preceding dharmas lack an essence. There are two meanings here: first, because it is mind-only; second, because it resides in falsehood. As in the preceding mirror image: first, its essence is identical to the mirror; second, its essence is unreal. On this basis, no essence can be found in any of the dharmas.

12.4

The Śāstra says: "Because the mind..." Below: second, further explanation. The Commentary has two parts: first, explaining the text, which has three sub-parts: first, briefly indicating the intent. "By reverse verification..." and so forth: this inversely explains the meaning of "manifested by the mind" in the preceding text. Since dharmas arise and cease along with the mind, one should know that dharmas arise from the mind, and the arising dharmas are all false.

12.5

"Here..." below: second, separately explaining the text. First, it clarifies the meaning of arising, which points to the preceding passage of the Śāstra. "This then..." below: revealing the intent. It does not mean that the mind is the producer and dharmas are what is produced; rather, because the true mind conforms to perfuming, its entire essence becomes movement and produces all dharmas. Just as gold produces vessels and the like, it is therefore said to "arise." "If avidyā..." below: reveals the meaning of cessation, which refers to the passage below stating, "because the cause ceases, the conditions cease," and so forth. "This then..." below: clarifies the intent. It clarifies that this essence of mind reverses back to its source, uniquely manifesting the purity of its nature; hence it is said that "the mind ceases." This merely means that within the mind there is no false movement; because it is tranquil, it is called "cessation." Thus the Commentary says: "The source of mind returns to purity, hence it is said to cease." This reveals the meaning of arising and ceasing with reference to the true mind. If explained with reference to the deluded mind, the karmic consciousness and the transforming consciousness are termed the "mind." This being the case, the deluded mind either arises or ceases within the true mind, whereas the true mind neither arises nor ceases. As shown in the preceding text, when the continuing mind ceases, the nature of cognition is not destroyed, just as when the marks of the waves cease, the nature of wetness is not destroyed. Although both the true and the deluded, as discussed above, possess the meaning of arising and ceasing, when examined fundamentally, it is only falsehood that has arising and ceasing, while the real has no arising or ceasing.

12.6

"Since the mind..." below: third, general conclusion. It explains the meaning of "lacking an essence" in the text above. Since it was stated above that all dharmas are like images in a mirror and have no essence to be obtained, this concludes and establishes it.

12.7

"Question: The above explanation..." below: second, resolving objections. The question intends to say: previously, after clarifying the arising and ceasing of the nine marks, it then concluded, "One should know that avidyā can produce all defiled dharmas, because all defiled dharmas are marks of non-enlightenment." Now the text again says: "Mind-only is false; when the mind arises, dharmas arise; when the mind ceases, dharmas cease." The two texts are not far apart; why are they suddenly so different? The answer below intends to say: the previous analysis of arising and ceasing spoke solely with respect to non-enlightenment; hence, the fault was attributed to avidyā, because the agency lay in non-enlightenment. "Now this..." below: clarifies the intent of the present text. It intends to clarify that this text fully explains tathatā as the cause and avidyā as the condition; through the harmonious integration of this principle of cause and condition, all dharmas of form and mind are accomplished. Since they pertain to causes and conditions, the meaning that all dharmas lack self-nature is made clearly visible, and the principle that tathatā conforms to conditions without abiding becomes brilliantly evident. "Zhang" means to clarify. "Therefore concluding..." below: having clarified that the harmonization is originally because tathatā conforms to conditions to bring about harmonization, now concluding by attributing it to the mind is truly appropriate. Just as when the water first moves, the agency lies with the wind, so in the previous text it was attributed to avidyā; but since the movement has no separate essence, it belongs entirely to the water, so in the present text it is attributed to the mind. Therefore, one cannot say that the waves have no separate essence and belong solely to the wind. The principle of the Dharma is also like this; it can be understood from the metaphor.

12.8

First, distinguishing the coarse. In the Commentary, "This arising..." and so forth clarifies that the consciousness of this意 [manas] is produced by the preceding fifth consciousness, the continuing consciousness; hence it is called the "arisen consciousness." However, they have no different essence, but are divided into two distinctions only in terms of coarseness and subtlety; thus it is said that "they are identically one consciousness." If analyzed more subtly, it is also the preceding cognitive consciousness, because both arise relying on objects. Now, instead of pointing to that one, it specifically points to the continuing consciousness because it is the immediate reliance of the mental consciousness [manovijñāna]. "Only the former..." below: distinguishes the difference with respect to what came before. Because the continuing consciousness is the conceptual differentiation of attachment to dharmas, compared to the view and attachment of ego-grasping, this is called subtle affliction. Moreover, in terms of its sense of being the reliance that can produce, it is called "manas." "Here..." below: clarifies the present meaning, stating that relying upon the preceding subtle marks, this coarse differentiating consciousness arises. This consciousness is associated with personal ego, greed, anger, view-attachment, and coarse, evil afflictions; therefore, the text below says: "This consciousness is because of the meaning of the increase of view-and-attachment afflictions." That is, speaking in terms of what is produced, it says that from the preceding gate of arising, this is grasping and reckoning names. Because it is coarse differentiation among differentiations, it is called "mental consciousness" [manovijñāna]. "The consciousness of the manas" is the consciousness that arises relying on the five manas; therefore, the original Commentary says "the consciousness relying on manas," which is a tatpuruṣa compound.

12.9

"Singling out to exclude the non-noble" refers to the two vehicles and bodhisattvas before the bhūmis. Because these two kinds of persons have already been able to distance themselves from the consciousness of the manas, it is explained with reference to ordinary beings in order to reveal its coarseness. Moreover, because the five manas are also called consciousness, fearing there might be confusion, it singles it out here with reference to persons. In fact, when the five manas are called consciousness, it is a karmadhāraya compound, and thus not the same as this. "Lacking an antidote..." and so forth means lacking the contemplative wisdom of actualized enlightenment. When the two vehicles and the three stages of worthies attain the contemplation of personal emptiness, they have no grasping or attachment; one should know that the deep grasping and attachment of ordinary beings is precisely because they lack contemplative wisdom. It is like a severe illness: if no medicine is administered, how can the affliction be cured?

12.10

The essence of delusion. The Śāstra says: "Reckoning self and what belongs to self." This directly explains the marks of grasping and attachment; because of reckoning self and what belongs to self, it is said to be "deep." In the Commentary, "reckoning objects outside the mind": this is attachment to dharmas, belonging to the preceding mark of cognition and mark of continuation. "And also..." and so forth: this is precisely this consciousness, which belongs to attachment to a self. "Identical to the aggregates" refers to the self grasped by ordinary beings, who merely generally grasp their own five aggregates as the controller. "Apart from the aggregates" refers to the ātman grasped by non-Buddhists, of which there are three schools: 1. Sāṃkhya, which reckons that the essence of the self is permanent and its measure is all-pervading, like empty space. 2. Vaiśeṣika, which reckons that the essence of the self is permanent but its measure is indefinite, contracting and expanding with the body, like an ox hide. 3. Nirgrantha [Jainas], who reckon that the essence of the self is permanent, existing like subtle particles corresponding to the sense faculties. There being many such views, it is said to be "various kinds."

12.11

Relying on conditions. In the Commentary, "only conditioning inverted objects": such as grasping suffering as pleasure, reckoning the impure as pure, reckoning non-self as self, and reckoning the impermanent as permanent; hence they are called "inverted objects." "Not comprehending correct principle" means not knowing non-self and the like. Therefore, the Vajracchedikā says: "Ordinary persons greedily grasp at their affairs."

12.12

Establishing the name. In the Commentary, "This Śāstra..." and so forth: this means that within the single consciousness of the manas, the five consciousnesses of the eye and the rest are divided, which together with the root make six, to correspond to the six sensory objects. However, the preceding continuing consciousness and cognitive consciousness also conditioned the six sensory objects; because they were not associated with attachment and views, they belonged to the preceding manas. Therefore it was said earlier: "The six coarse marks belong to the mental consciousness." In "relying on the six sense faculties..." and so forth: relying on the internal six sense faculties, the six consciousnesses are emitted, which condition the external six sensory objects. This means that the aggregated conditions stir within and rush outwards. Since the one is taken as six, this has the meaning of separation. As the Śūraṅgama-sūtra says: "Originally relying on one pure brightness, it is divided into six harmonies." Furthermore, "able to..." below: because this mental consciousness comprehensively conditions everything and encompasses the three pramāṇas, it conditions both nominal and real dharmas. As said earlier: "It can make things of the present that have already passed suddenly come to mind, and unconsciously reckon and deliberate on things of the future." "Internal and external": internal faculties and external objects, form and mind dharmas; that is also reckoning self and what belongs to self.

12.13

[On] "that upon which it relies." Commentary: "Attachment to view in one locus" and so forth is one count among the five stages of entrenchment. This is the coarse delusion of conceptual differentiation in the three realms. Arising from delusion regarding principle, it is severed in the locus of the path of vision, and is therefore called "delusion [severed on] the path of vision." The three attachments of desire, form, and [formless] existence are the innate subtle delusions of the three realms. Arising from delusion regarding phenomena, they are eliminated and severed in the station of the path of cultivation, and are therefore called "delusion [severed on] the path of cultivation." "Through these" and so on means that through these afflictions of views and attachments perfuming the eighth [consciousness], the seeds of the sixth [consciousness] within that consciousness are caused to increase and grow, and thus they arise in active manifestation. "The above six" and so on is subsumption under categories. However, grasping and conceptualizing names belong precisely to this consciousness, while the mark of initiating karma is produced by this; karma resulting in total and specific retribution is created by this consciousness. Now, speaking of what is created in terms of that which creates, it is also subsumed under this consciousness; hence it is said that it enters by following in association. Combining these two marks among the six defilements constitutes a single defilement, which belongs precisely to this consciousness.

12.14

Signaling and praising, which has two parts: first, restating what was said above. Commentary: "Restating what was said above" and so on refers to what was said above: "because of the power of avidyā, the mind is moved without awareness"; that is to say, the mind coalesces with avidyā, arising to form the three subtle marks such as [the mark of] karma.

12.15

The Śāstra states: "Not ordinary beings..." Below, specifically praising according to the stages, which has three parts: first, not being within the capacity of ordinary beings and Hinayāna followers. Commentary: "Not being within the capacity of ordinary beings and Hinayāna followers" and so on: ordinary beings do not even know the consciousness of the mental faculty, how much less these three subtle marks? Those of the two vehicles only become aware of the coarse division in the consciousness of phenomena, and do not yet become aware of the subtle division; they mistake the three subtle marks for nirvāṇa. Because these are consciousnesses arisen from avidyā, they are not their realm. Among the five stages of entrenchment, they are only aware of the first four, which are the consciousnesses increased and grown by the previous views and attachments. As for fundamental avidyā, it is the fifth entrenchment, not what they can be aware of.

12.16

The Śāstra states: "Namely, relying on..." Below, second: bodhisattvas partially knowing it. Commentary: "The ten faiths" and so on: this means that although these bodhisattvas are in the rank of external ordinary beings, they are able to believe in the teaching and fully understand that the fundamental consciousness is produced by causes and conditions, has no self-nature, and is definitely without substance, being solely tathatā; only then do they achieve correct faith. Therefore, below it states that bodhisattvas of the ten faiths believe in tathatā and cultivate the samādhi of tathatā to complete the practice of correct faith. As for "cause, result, and essence": the cause is avidyā, the result is the three marks of the fundamental consciousness, and the essence is tathatā. "The three ranks of the worthy" and so on: differing from the faith of the preceding stages and distinct from the realization of the succeeding stages, it is therefore said that they "contemplate." "Inferential contemplation": since they have not yet directly realized it, they merely contemplate through inferential deduction, which is a semblance of enlightenment. The Śāstra states: "Realizing the dharmakāya"—this is from the initial ground onward; "ultimate" is the tenth ground; the phrase "up to" subsumes the eight intermediate [grounds]. Because they are enlightened according to their capacity, they cannot fully know it. However, the initial ground is discussed primarily in terms of breaking attachment to dharmas, so it is said to be "slight knowledge." If determined strictly in terms of consciousness, only on the eighth ground does one become aware of the manifesting mark of this consciousness.

12.17

The Śāstra states: "Only the Buddha..." Below, third: only the Buddha thoroughly understands. Commentary: "Fully understanding all four marks": because being aware of the former entails not being aware of the latter, whereas being aware of the latter necessarily enables one to be aware of the former, therefore all four marks are comprehensively spoken of here. Hence it was said before: "If one attains thoughtlessness, then one knows the arising, abiding, changing, and ceasing of the marks of the mind."

12.18

First, inquiry. Commentary: "The wondrous principle of dependent origination": tathatā is the cause, and avidyā is the condition, which arise to form the various consciousnesses. Thus nature-origination constitutes the marks, which is an inconceivable, subtle principle and purport; hence it is called "wondrous principle." The intent of the question is obvious.

12.19

Defiled while being pure. Commentary: The "cause" is the mind-essence of the ālayavijñāna, which is its sense of enlightenment, namely, that which inconceivably transforms. The "condition" is fundamental avidyā, which is its sense of non-enlightenment, namely, that which inconceivably perfumes. The Śāstra states: "Defiled mind": this refers to the various consciousnesses, such as [the mark of] karma, because it is perfumed and transformed where it cannot be perfumed or transformed. "Defiled while being undefiled": undefiled refers to the aforementioned self-nature of the mind-essence, which is not a defiled dharma; because it does not maintain its self-nature, it becomes defiled in accordance with perfuming. Therefore it says below: "The dharma of tathatā truly has no defilement, yet because of the vāsanā of avidyā, it has marks of defilement."

12.20

Constantly pure. Commentary: "Namely, defiled..." and so on: although it becomes defiled in accordance with perfuming, its essence is constantly pure, just as when a mirror manifests filth, its essence is unmoved. Thus, precisely by being unmoved can it accord with conditions, and precisely by according with conditions is it revealed to be unmoved.

12.21

Concluding that it is difficult to fathom. The Śāstra states: "Only the Buddha knows": if one wishes to speak of its purity, the nine marks are manifold and bustling; if one wishes to speak of its defilement, it is of a single taste without change. If not for the Buddha's wisdom, who could know it? The mind of self-nature is difficult to understand because it can accord with conditions and become defiled. That which is defiled is difficult to understand because while being defiled, it is constantly pure. When it mentions "extremely profound wisdom," this refers to the eighth ground and above, where by awakening to the transforming and manifesting, one knows it in small part. However, from the initial ground onward one also attains a small degree of knowledge because of realizing the true; hence it was said before: "If one realizes the dharmakāya, one attains a small part of knowledge."

12.22

Revealing non-change. The Śāstra states: "Constantly thoughtless": thoughtlessness is precisely the sense of enlightenment. Since it is constantly enlightenment, there is no non-enlightenment. Because there is no non-enlightenment, it is named "unchanging." Commentary: "Although advancing..." and so on: just as a tree stump does not become a ghost, a rope does not become a snake, and the eastern direction has no west, etc. The causal essence of dependent origination is the aforementioned naturally pure mind, which is the essence of this dependent origination; hence it is called "the nature of mind."

12.23

"This reveals..." Below, the commentary has two parts: first, explaining "not associated with the mind." This clarifies that the essence of avidyā is subtle upon its initial arising, and has not yet bifurcated into the association of the primary mind and mental factors, or mind and object. Furthermore, this avidyā is a delusion of the entire nature; therefore the word "mind" is added. In addition, it is also possible that this delusion is a dharma that is not associated with the true mind, as said before: "from the beginningless past, it has not been associated with deluded defilement." Now, because of not knowing truly as it is, it arises suddenly; this is said to be fundamental avidyā.

12.24

"Only this..." Below, second: explaining "a thought arises suddenly," in three parts: first, correctly explaining the present meaning. Because it is the basis of the initial arising of all defiled dharmas, "arising suddenly" is used to express its priority.

12.25

"As the Ying[luo jing]..." Below, second: citing a sūtra to verify and establish it. The "messenger preceding the four entrenchments" is the messenger of avidyā. "No dharma can arise [prior]" is meant to reveal that outside the messenger of avidyā, there is no other dharma that could serve as the basis for giving rise to avidyā.

12.26

"This being so..." Below, third: reconciling that with this, in two parts: first, direct reconciliation, as in the text.

12.27

"This is in terms of..." Below, second: concluding and discerning. The intention is to clarify that it means "sudden" in having nothing prior to it, not "sudden" in having a beginning. Saying "having nothing prior" means that because this avidyā is the most subtle, there is no dharma prior to it; "prior" means "beginning." Because it has no basis of beginning, it is said to be "sudden." Therefore the base commentary says: "because its arising has no beginning." Hence Master Zhao said: "Like a mirror suddenly gathers dust, or the sky suddenly gathers clouds." This is precisely the meaning.

12.28

In the signaling, the Śāstra states: "Defiled mind": because it was said above that "perfumed by avidyā, there is its defiled mind," now, explaining these marks, there are six different varieties.

12.29

"However, this..." Below, the commentary has two parts: first, stating the intention. Matching in reverse order: previously, when speaking of arising by following the flow, going from subtle to coarse was the direct order. Now, clarifying elimination and severance by going against the flow, going from coarse to subtle is the reverse order. Previously, what is close to the principle was taken as primary; now, what is easy to sever is taken as primary. "Due to this..." and so on matches the first defilement, because the two vehicles and the three ranks of the worthy cut this off together. "Conveniently borrowing..." and so on applies the previous section headings to this, saving further reconciliation, which is truly concise and essential.

12.30

Second, explaining the text: the Śāstra is divided into six sections. Now first, two parts: first, hindrance. Commentary: "These are the six..." and so on: according to the use of the section title, there should not be this explanation. Now re-matching it is done to align with the previous subsumption under categories; these are two marks among the nine marks. Views and attachments, etc., are the consciousness of the mental faculty among the five consciousnesses; coarse conceptual differentiation is the mark of change. "Only coarse..." and so on explains this specific name: externally clinging to objects, it is associated with objects; internally giving rise to views and attachments, it conceptualizes self and what belongs to self. "Polluting its..." and so on explains this common name. Pure conduct is the fundamental wisdom of tathatā; this wisdom is twofold: first, the wisdom of the emptiness of persons; second, the wisdom of the emptiness of dharmas. That this wisdom does not arise is because the defiled mind has power and acts as an obstacle; hence it is called "polluting." If one gradually cultivates this contemplation, and the contemplation matures and wisdom arises, it overturns the defiled mind; hence it is called "antidote." Thus they are diametrically opposed, thereby establishing the meaning of an antidote. However, this is termed "defilement" in contrast to actualized enlightenment. If determined by the meaning of the Śāstra, defilement is explained in contrast to the purity of original enlightenment; hence the previous text said: "The self-nature of this mind is pure, yet there is avidyā; perfumed by avidyā, there is its defiled mind." Question: What is the difference between hindrance and defilement? Answer: Although their essence is not different, the designations and meanings are distinct. Hindrance is established in contrast to the antidotal enlightenment, as the text below says: "because it can hinder the fundamental wisdom of tathatā." Defilement is established in contrast to original enlightenment, as in the previously cited text: "the self-nature of this mind is pure," and so on.

12.31

The Śāstra states: "Relying on the two vehicles..." Below, second: antidote. Commentary: "Those beyond training" and so on: these are the afflictions of the four entrenchments, such as views, because pratyekabuddhas and arhats are all capable of being free from them.

12.32

Commentary: "The ten understandings..." Below, two parts: first, clarifying the stage of practice in terms of the three ranks of the worthy, in two parts: first, directly revealing the stage of practice. According to this, bodhisattvas of the three ranks of the worthy all receive this designation, because they all do not fall back.

12.33

"Therefore the Ground..." Below, second: citing a treatise to verify and establish it. Asaṅga's treatise is the Jingang lun; that treatise has three grounds: the ground of practice of faith, the ground of the pure mind, and the ultimate ground.

12.34

Commentary: "These bodhisattvas..." Below, second: contrasting with the two vehicles to reveal the severance of delusion, which also has two parts: first, examining the inferior to clarify coarse delusion, which also has two parts: first, distinguishing from ordinary beings and Hinayāna followers. "Attaining the emptiness of persons": because these bodhisattvas attain this contemplation, they can subdue active manifestation, differing from ordinary beings; yet they do not completely eradicate the seeds, differing from the two vehicles. As for "dormancy" (anuśaya), it is another name for seeds, meaning that they follow sentient beings and lie dormant in the storehouse consciousness. Now in this treatise, it is spoken of in terms of active manifestation, called "departing from," and not in terms of seeds. "The Mahāyānasaṃgraha..." Below, citing proof. "Top mind" is active manifestation. "Two intentions": retaining the seeds of these delusions to moisten old karma and receive a body of samsaric death in portions. Cultivating the wisdom of all species and cutting off the cognitive hindrance is benefiting oneself; simultaneously accommodating all categories of beings and gathering and transforming them to benefit them is benefiting others. If one does not retain the seeds of delusion, one would be identical to the two vehicles in independently exiting the three realms, and both benefits would be lost. Therefore the Yuanjue jing says: "Bodhisattvas manifesting in the world do not take attachment as fundamental, but purely through compassion cause others to abandon attachment, provisionally utilizing various greeds and desires to enter saṃsāra." Question: Since the bodhisattva retains the seeds of delusion and later gives rise to active manifestations to receive a body of samsaric death in portions, how does this differ from ordinary beings? Answer: The previously cited Yuanjue jing is sufficient to discern the difference. Although retaining the seeds of delusion and receiving a body of samsaric death in portions, because they possess wisdom, they ultimately never produce transgressions. Utilizing this portioned body as support, they broadly cultivate the wisdom of all species and practice great compassion, never letting this give rise to new karma. Just as in the art of charming snakes, though they are not killed, neither do they bite people; hence the Mahāyānasaṃgraha says: "Afflictions are subdued and do not arise, like being harmed by a poison spell. Delusion (affliction) is retained until delusion is exhausted (cognitive [hindrance]), realizing the Buddha's all-encompassing wisdom."

12.35

Commentary: "This is regarding..." below is second, distinguishing and determining the provisional and the real. "From the initial bhūmi..." below is stated in terms of sudden enlightenment: it means that when this bodhisattva is in the stages prior to the bhūmis, through the contemplation of the two emptinesses he double-subdues the conceptual differentiation of the two hindrances; arriving at the path of seeing, both their seeds and active manifestations are severed. Proceeding from this position onwards, if his wisdom is preponderant, he then subdues the active manifestations of afflictions, severing them only upon reaching Buddhahood; if his compassion is preponderant, he intentionally allows them to arise, and only upon arriving at the eighth bhūmi are the active manifestations subdued, retaining the slumbering afflictions to assist the power of his vows and thereby convert and benefit sentient beings. Now in this treatise, when speaking of arising, it is explained entirely vertically; and when arriving at the moment of severing, it proceeds from coarse to subtle. Therefore, in the stages prior to the bhūmis, the innate and conceptually differentiated self-attachments are already eliminated, and when ascending the bhūmis, only the conceptual differentiation of attachment to dharmas is severed. From the second bhūmi onwards, only the innate attachment to dharmas is severed, and there are no further afflictions. It is not like that teaching, which horizontally explains the seeds of the two hindrances as residing in the eighth [consciousness]. Truly, because the provisional and real teachings differ, compared with this [treatise], they differ by one asaṃkhyeya [kalpa]. Scholars must understand this and clarify that teaching. However, while intellectual understanding can be applied across traditions, the initiation of practice must rely on the definitive meaning; I hope that scholars will examine and scrutinize this carefully. As for the words "as in other treatises," this refers to the extensive explanations in the *Yogācārabhūmi*, *Vijñaptimātratāsiddhi*, and so forth.

12.36

"Now here..." below is second, transcending and excelling in eliminating subtle attachments, in three parts: first, directly explaining. Because this is a bodhisattva of the real teaching, from his initial right faith he thoroughly realizes that tathatā is originally present and avidyā is originally empty. According with thoughtlessness, he is able prior to these bhūmis to cultivate the samādhi of the tathatā of dharma-emptiness; naturally, he causes that attachment to dharmas not to arise, subduing avidyā and corresponding with reality. Therefore it says "partially severed"; it is termed "severed" merely because it is subdued.

12.37

"Therefore this treatise..." below is second, citing proof. Not understanding the meaning of the one dharmadhātu is precisely avidyā. The subsequent explanation of generating the three minds such as the straightforward mind, cultivating the four skillful means such as non-abiding, and the six pāramitās such as giving—all of these are this.

12.38

"Now merely..." below is third, concluding the intended meaning. Because this defines the person based on grasping, rather than explaining grasping based on the person, it is not discussed.

12.39

Within the second [section], first is the hindrance. Commentary: "Merely grasping..." below means that it is because the attachment to dharmas arises continuously without interruption. What was previously called "continuing" is now called "without interruption"; their meaning is one.

12.40

Treatise: "Relying on the faith..." below is second, the antidote. Commentary: "The ten understandings and so forth" means that from observing, inquiring, and examining in the stages of the three grades of worthies, one partially severs this defilement, completely separating from it only upon directly reaching the first bhūmi. Cultivating the contemplation of mind-only is precisely practicing the aids to liberation in the stage of provisions. The skillful means of inquiring and examining are precisely practicing the aids to penetration in the stage of applied practice. The first bhūmi is precisely the path of seeing: the fire of undefiled wisdom burns the fuel of afflictions, penetrating the Buddhadharma, and is named the Joyful Bhūmi. The three non-natures are: the non-nature of marks of parikalpita, the non-nature of self-existence of paratantra, and the non-nature in pariniṣpanna of the preceding parikalpita self and dharmas. Thus the *Vijñaptimātratā* says: "The first is the non-nature of marks; the next is the non-nature of self-existence; the last is due to being free from the nature of the previously grasped self and dharmas." As for the "all-pervading tathatā," it is the omnipresent tathatā. As for the word "pervading," the *Vijñaptimātratā* says: "This means that this tathatā is revealed by the two emptinesses, and there is not a single dharma in which it is not present." As for the word "realizing," it means that by non-conceptual wisdom one accords with the undifferentiated principle, with both subject and object vanishing. Thus the *Triṃśikā* says: "When with respect to the cognized object / wisdom attains nothing at all, / at that time one abides in mind-only, / because of being free from the marks of the two graspers." "Attachment to dharmas and so forth" means that due to cultivating the contemplation of mind-only, upon reaching this [stage], the marks of undefiled wisdom are accomplished and partially become actively manifest, and by this means this conceptual differentiation of attachment is eliminated forever.

12.41

In the third [section], the hindrance. Commentary: "Because it is able..." below explains the name, which can be understood. The afflictions of cultivation belonging to attachment to dharmas are the innate portion within the cognitive hindrance; because they are severed by the path of cultivation, they are named "afflictions of cultivation."

12.42

In the antidote, Commentary: "The seventh bhūmi and so forth" means that prior to this bhūmi, the contemplation of dharma-emptiness has interruptions, has marks, and has effort; consequently, one cannot avoid conceptually differentiating defiled and pure objects. However, since the second bhūmi, it is eliminated and severed part by part; therefore it says "gradually." "The eighth bhūmi..." below explains the reason one comes to be free from this defilement. For if this defilement remained, one could not ascend to the seventh bhūmi, let alone reach the eighth; thus, upon arriving at the threshold of the seventh bhūmi, this defilement is entirely exhausted. "Because of the second bhūmi..." below explains the name of the second bhūmi: it means that the three collections of precepts—restraint, wholesome dharmas, and sentient beings—are complete; because of being free from the subtle defilement of breaking precepts, it is named the Immaculate Bhūmi. According to the *Avataṃsaka*, the ten bhūmis cultivate the ten pāramitās in order; this precisely corresponds to the morality pāramitā. It is not that precepts are not maintained on other bhūmis, but rather that it is explained in terms of preeminence. "Because of the seventh..." below explains the name of the seventh bhūmi. Thus the eighth bhūmi is named "Markless" and the seventh bhūmi is named "Skillful Means," meaning that it acts as a skillful means for the Markless Bhūmi; this is then the skillful means of the markless. "Because of the eighth bhūmi..." below further explains, which can be understood.

12.43

In the fourth [section], the hindrance. Commentary: "Fundamental..." below means that avidyā stirs the mind, forming karma, evolving, and manifesting marks; the manifesting marks are precisely the objective realm. This meaning has already been stated frequently before, so the commentary merely mentions the beginning and the end.

12.44

In the antidote, Commentary: "Because in the eighth bhūmi and so forth" means that because form is born from one's own mind and the mind can transform form, by this means one is able to encompass the ocean of realms within a pore of hair, and take Mount Sumeru into a mustard seed; form and mind do not obstruct each other, and self and other have no separation. The *Benye jing* says: "The so-called great wisdom of the markless and great function of skillful means have no habit energy of form, and avidyā is also exhausted. The events of millions of kalpas and the events of measureless Buddha-lands are enacted simultaneously in a single moment of thought, manifesting forms like the Buddha and manifesting the forms of all sentient beings." It is because in a single moment of thought they are enacted simultaneously, having already attained effortlessness. "Mastery over the three realms" means that when this bodhisattva observes these three kinds of coarse and subtle forms, there is nothing he does not penetrate; his non-conceptual wisdom continues spontaneously, and the afflictions of marks and functions cannot stir him. "Because of form..." below adduces the lower positions to explain by contrast, the meaning being: prior to the seventh bhūmi, the manifesting consciousness does not perish, and thus one does not have mastery over form; now that one attains mastery, it is because the manifesting consciousness has perished. However, contemplation and severing occur in the seventh bhūmi and are exhausted in the eighth bhūmi; this is the case before and after, as scholars should know.

12.45

In the antidote of the fifth [section], Commentary: "Knowing well..." below refers to attaining mastery over the minds of others. As for the "ten thickets," the *Avataṃsaka* says: "This bodhisattva, with wisdom in accord with reality, knows sentient beings' thicket of the single mind, second, of afflictions, third, of karma, fourth, of faculties, fifth, of understanding, sixth, of nature, seventh, of aspirations and vows, eighth, of slumbering afflictions, ninth, of the continuity of habit energies of rebirth, and tenth, of the distinctions among the three categories [of beings]." That each is called a thicket is because these dharmas are dense like a forest, so they are likened to it. The *Vimalakīrtinirdeśa* says: "Knowing well the destinations of sentient beings' comings and goings, and the activities of their minds." This praises the bodhisattva of the ninth bhūmi. The *Benye jing* says: "All practices of merit are accomplished, the habits of mind have already been extinguished, and avidyā is also eliminated." "Furthermore, because..." below explains attaining mastery over one's own mind. As for the "forty unobstructed knowledges," according to the *Avataṃsaka*, there are ten kinds of the four unobstructed knowledges. The four are: first, of dharmas; second, of meaning; third, of phrasing; fourth, of eloquence. The ten are classified by Vasubandhu into ten marks: first, mark of specific characteristic; second, mark of common characteristic; third, mark of activity; fourth, mark of exposition; fifth, mark of knowledge; sixth, mark of non-self; seventh, mark of karma; eighth, mark of cause; ninth, mark of fruit; tenth, mark of upholding. Each possesses the four, thus making forty, as explained extensively there. "Possessing obstruction..." below concludes the defilement that is abandoned. That which arises is not masterful; thus, as in the aforementioned sūtra, the habits of mind have already been extinguished.

12.46

In the antidote of the sixth [section], Treatise: "The bodhisattva's exhausting the bhūmis" means the bodhisattva's ultimate bhūmi. As it previously said: "up to the bodhisattva's ultimate bhūmi." Many editions read "bhūmis exhausted"; there is also sense in that, but it is not as smooth in meaning as having the word "bhūmi" at the bottom, because both before and after it concludes saying "bhūmi." This is precisely the tenth bhūmi, and the Tathāgata is wondrous enlightenment; thus, contemplation and severing proceed from the ninth bhūmi, and are exhausted only at the Buddha bhūmi. The Immaculate Bhūmi is precisely the Tathāgata bhūmi, having no difference at all from the final mind of the tenth bhūmi. However, in the *Benye jing*, equal enlightenment itself is the Immaculate Bhūmi, which is distinguished separately; what is explained here combines the two—equal and wondrous enlightenment—into a single stage.

12.47

As for "distinguishing avidyā and so forth," the above six defilements are merely dharmas produced by avidyā, and now their severing has been fully assigned to the various positions of cause and fruit. However, it was said above that because of not penetrating the one dharmadhātu, it is named avidyā; it is not yet known relying on a person of which position this can be distanced from, and therefore it is now distinguished.

12.48

Commentary: The coarse refers to branch avidyā, which is gradually abandoned from the first bhūmi and exhausted only at the seventh bhūmi. The subtle refers to fundamental avidyā. "This is..." below means that it was said above that the intrinsically pure mind is defiled by avidyā and has its defiled mind; one should know that avidyā is that which the defiled mind relies upon, and the defiled mind is that which is produced by avidyā. What was "said above" is precisely the mark of the purity of wisdom. However, within these six defilements, each has two parts: one part belongs to avidyā and one part belongs to the defiled mind, because they all have the meanings of conjunction and continuity. Merely in terms of conjunction with the preceding, deluded grasping without changing is avidyā; in terms of mutually producing the subsequent, continuing without interruption, it is the defiled mind. Due to this, prior to the bhūmis there is already the meaning of severing avidyā. Now in saying that it is abandoned only at the first bhūmi, it explains the meaning of severing in terms of the position where attachment to dharmas is destroyed; not contradicting the various explanations, this position is therefore marked. "Now avidyā..." below explains that when arising, they are explained conceptually as before and after, in order to discuss the meaning of the conjunction of causes and conditions. But when eliminating and severing, there is no before and after, because that which relies and that which is relied upon do not depart from each other.

12.49

"Explaining corresponding and so forth" means that because the words "corresponding" and "non-corresponding" appeared among the six defilements above, and this meaning has not yet been clarified, it is now clarified. The treatise has two parts: first, marking. Commentary: "All are coarse minds" means that because these are the general and specific marks of the prior six cognitions, their modes of activity are coarse and apparent. "Relying on objects..." below means that since they arise relying on objects, they correspond with objects.

12.50

Treatise: "Meaning the mind..." below is second, distinguishing the difference in terms of dharmas. Commentary: "Mind means..." below explains in terms of primary mind and mental factors. The primary mind is the primary mind of the prior six consciousnesses; the mental factors are the six categories of mental factors, such as the omnipresent ones. However, the number of mental factors differs among the six consciousnesses; now in this treatise they are collectively named "dharmas of mindfulness," or perhaps this text adduces one to cover all, and so says "dharmas of mindfulness," which is one of the particular states. "Kātyāyana..." below cites proof, which generally indicates that mental factors are collectively named "dharmas of mental mindfulness." Now, in discussing the correspondence of primary mind and mental factors, there are five meanings in total: first, sharing the same supporting sense faculty; second, sharing the same single cognized object; third, sharing the same single mode of activity, meaning they equally form the understanding of blue and so forth; fourth, sharing the same single mental event, because primary mind and mental factors each have one substance; fifth, sharing the same time, because primary mind and mental factors are of the same single kṣaṇa. For these reasons they are able to correspond. Furthermore, "mind..." below explains in terms of mind and objects, which can be understood. "That which is relied upon and so forth" means that because consciousness is induced and arises relying on this object, and furthermore is conceptually differentiated by that consciousness, because of having this defilement and purity as that which is relied upon, it then gives rise to primary mind and mental factors, causing them to correspond; because of having this object as that which is conceptually differentiated, it then corresponds with that which can conceptually differentiate.

12.51

[Regarding] the text of the treatise, "yet knowing [identically]", and so on: second, it directly demonstrates conjunction. [Regarding] "If the mind-king", and so on: it explains the meaning of "identical" in terms of [mind-]king and [mental] concomitants. It is like a teacher going and the disciple following; their activities are not different. However, although it speaks of the conjunction of king and concomitants, in principle this must be differentiated with reference to the object. [Regarding] "their ability to know being identical": there are two essences here, and because they are conjoined, they are called identical. [Regarding] "the cognized object being identical": here there is only a single object; because it is faced by [both] king and concomitants, it is called identical. Thus, although subject and object are both termed "identical", the meaning of "identity" is different. Furthermore, [regarding] "Moreover, regarding...", and so on: it explains the meaning of "identical" in terms of mind and object; this means that the mind follows the object, and this is termed "identical"—identity is precisely conjunction.

12.52

[Regarding] the text of the treatise, "Non-conjunction", and so on: second, first, it indicates [the topic]. [Regarding] the commentary's "avidyā": because it was previously said that failing to realize the one dharmadhātu, the mind is non-conjoined and is named avidyā, etc., it now points to this.

12.53

[Regarding] the text of the treatise, "that the mind itself", and so on: second, the explanation. The commentary has two parts: first, explaining in terms of [mind-]king and [mental] concomitants. The treatise has two parts: first, demonstrating the absence of difference. [Regarding] the commentary's "precisely this", and so on: "mind" is the true mind; due to movement, it becomes non-enlightenment. Non-enlightenment and enlightenment are of one essence without difference; hence it says "itself" [or "precisely"]. When there is not even a difference between enlightenment and non-enlightenment, how could there be [mind-]king and [mental] concomitants?

12.54

[Regarding] the text of the treatise, "unlike", and so on: second, it directly eliminates conjunction. The commentary has two parts: first, directly explaining by reversing the previous meaning. [Regarding] "Since there is no...", and so on: it is like a single, solitary person—with whom could he be identical? Therefore, there is no meaning of conjunction.

12.55

[Regarding] "Because of this", and so on: it re-explains the previous meaning of "precisely [being]", in three parts: first, the direct explanation. Previously, it said that non-enlightenment is precisely the moving mind, whereas here it says that the defiled mind is precisely non-enlightenment; there is only this difference.

12.56

[Regarding] "The text above", and so on: second, adducing proof. Since they are successively identical to one another, movement has no mark of movement; originally it is precisely the tranquil mind.

12.57

[Regarding] "It is not that...", and so on: third, distinguishing confusion. What is spoken of here as "inseparable" is because the defiled mind is precisely non-enlightenment; it does not mean that there is conjunction of king and concomitants and that they are spoken of as inseparable, for the two meanings of "conjunction" and "inseparability" are distinct. The text adduced below as proof is a passage under the section on the marks of arising and ceasing. This text jointly proves two meanings: first, it proves the meaning of inseparability; second, it proves the meaning of not being conjunction. This is visible in the text.

12.58

[Regarding] "Second, also...", and so on: it explains in terms of mind and object, in two parts: first, directly explaining the previous meaning. [Regarding] "This avidyā", and so on: the meaning is that the defiled mind is precisely avidyā, avidyā is non-enlightenment, non-enlightenment relies on enlightenment, and enlightenment is precisely the original mind; there is entirely no external object conjoined with it. Hence it says: "the mind itself is non-enlightened." The phrase "the mind itself" also refers to the true mind of original enlightenment; it may also apply broadly to both minds, true and deluded, as is readily apparent from the text. [Regarding] "differentiating conjunction": since there is no object opposite it, on what basis could conjunction be elucidated?

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起信論疏筆削記 — Classical Chinese