起信論疏筆削記 13
English (machine translation) 13
- Language
- English
13.1
Recorded by the Śramaṇa Zixuan of Changshui.
13.2
[Regarding] the text of the treatise, "The marks of arising and ceasing": because it says in the section on setting forth the meaning: "these are the marks of the causes and conditions of the mind's arising and ceasing." Within that, "arising and ceasing" and "causes and conditions" have already been explained above; now it differentiates the single character "marks" (lakṣaṇa); hence it says "Furthermore". Since they are the marks of arising and ceasing, they are spoken of together.
13.3
[On the section] "Briefly Revealing [the Marks]."
Commentary: Regarding "the production and cessation of marks," discriminating between defiled and pure, reflecting upon the three times, holding views of a personal self and attachment, and blazes of greed and anger are discernible upon inspection, and hence they are called "marks." "Dharmas non-concomitant with the mind": the single word "dharmas" extends to mental associates and cognitive objects—that is, dharmas employed by the mind (caittas) and dharmas cognized by the mind, as can be known from the preceding. Regarding "the production and cessation of the continuous flow," it resembles smoothly flowing water, appearing calm and placid from a distance. Hence the Saṃdhinirmocana-sūtra states: "The ādānavijñāna is extremely subtle; all seeds are like a torrent." The Miśrakābhidharmahṛdaya states: "Continuing in similarity, one does not recognize impermanence." However, in this treatise, phrased as "concomitant with the mind" and so forth, taking the meaning is awkward because of the single word "with" (yu); this was because the translators did not polish it carefully. The later translation simply says: "First is the coarse, meaning the concomitant mind; second is the subtle, meaning the non-concomitant mind." These words are far more convenient.
13.4
[On the section] "Contrasting to Reveal [the Marks]."
Commentary: Regarding "both are named coarse," the cognition of conceptual differentiation and so forth all arise due to external sense objects. Regarding "still coarser," greed, anger, views, attachment, and grasping onto self and what belongs to self cause attachment to grow increasingly profound.
Treatise: "The realm of ordinary beings" is because it is the realm awakened to and eliminated by those internal ordinary beings. In fact, it is also the realm of the two vehicles; here, for textual convenience, it is abbreviated and unstated. Regarding "the ten stages and so forth," within this, the first stage to the seventh stage awaken to the subtle within the coarse, while the eighth and ninth stages awaken to the coarse within the subtle. Here, following the general sense, it simply states "the bodhisattva stages."
13.5
[On the section] "Analyzing the Conditions for Production in Forward Order": Although there is the meaning of cause here, relative to tathatā it is also a condition. Proceeding from the minute to the prominent, it reveals their arising; hence it is called "analyzing in forward order."
13.6
[On the section] "General Conditions."
Commentary: Regarding "taking the fundamental and so forth," it was previously stated: "Due to non-enlightenment, three kinds of marks are produced." It was also stated: "Because there are the conditions of cognitive objects, six kinds of marks are further produced." Though they are produced sequentially in this way, when tracing their root, avidyā is the basis.
13.7
[On the section] "Specific Causes": The Commentary has three parts. First, briefly analyzing the text: Because each traces its own immediate cause, it is known that causes produce the three subtle [marks] and conditions produce the six coarse [marks].
13.8
From "Herein..." downward is the second part, citing sūtras to explain extensively, which has three sections: first, indicating what is absent and what is complete.
13.9
Second, directly citing the text of the sūtra. Regarding "inconceivable perfuming and transformation": if it were purely capable of being perfumed and transformed, it would be like clothing and so forth, which is conceivable, and this would be the view of ordinary beings; if it were purely incapable of being perfumed and transformed, it would be like jade and stone, which is also conceivable, and this would be identical to what is spoken in the provisional teachings. Now, because it is neither of these two, it is inconceivable.
13.10
Third, extensively explaining the meaning of the sūtra, in two parts: first, the two causes within the subtle, which has three subsections. First, from "The explanation says..." downward, directly explaining. Regarding "incapable of being perfumed and so forth": the intrinsically pure mind, from the beginningless past, has never been concomitant with deluded defilement. Furthermore, the dharma of avidyā is by nature illusory; now, using an illusory dharma to perfume and disturb an essence of quiescent nature is perfuming what cannot be perfumed. Regarding "perfuming yet not perfuming": although it perfumes tathatā, the nature of tathatā remains unmoved. Furthermore, the essence of this avidyā is entirely enlightenment, of a single mark without difference; what could serve as the perfuming subject and the perfumed object? Although there is neither subject nor object, the phenomenal dharmas are vivid; hence it is called the perfuming of non-perfuming. Regarding "incapable of transforming yet transforming": tathatā means invariance; originally it should not transform, yet receiving the perfuming of avidyā it undergoes transformation and movement. The marks of transformation and movement are the mark of karmic activity and so forth. Furthermore, "transforming yet not transforming": although it moves to become the marks of consciousness, the pure nature does not change; although the nature does not change, the entire essence appears in motion. It is like water becoming waves, where the nature of wetness does not change, and though wetness does not change, the entire entity moves; hence it is called the transformation of non-transformation.
13.11
From "The Śrīmālā..." downward is the second subsection, citing a sūtra for corroboration. "Not defiled" refers to the preceding "incapable of being perfumed" and "incapable of transforming." "Yet defiled" refers to the preceding "yet able to perfume" and "yet transforming."
13.12
From "However, this..." downward is the third subsection, concluding by attributing it to the non-concomitant mind. Because the perfuming subject is the delusion of avidyā and the perfumed object is the mind of tathatā, and both the mind and avidyā lack form and characteristics, they are subtle and concealed. Because the producing causes and conditions are subtle and concealed, they cause the operation marks of the produced manifesting consciousness to be subtle as well; hence these three kinds are all named subtle. Regarding "within this and so forth": if one mentions the subtle, it does not necessarily entail the coarse, but if one mentions the coarse, it necessarily entails its subtle [foundation]. Furthermore, this manifesting consciousness is an alternate name for the ālayavijñāna, which inherently contains the three marks.
13.13
From "Grasping various dusts..." downward explains the two causes within the coarse, in two parts. First, directly explaining: "Stirring that ocean of mind" refers to the ocean of the ālayavijñāna mind. "Waves of consciousness" refers to the mark of cognition and so forth. Hence the sūtra states: "Stirred by the wind of cognitive objects, various waves of consciousness are produced." Therefore the treatise below states: "Because there are the conditions of defiled dharmas of deluded cognitive objects, they perfume the deluded mind, causing it to reflect, attach, and so forth." "Vāsanā of deluded thought and so forth" refers to branch avidyā. It is that which confuses the semblance for reality. When this avidyā first harmonizes with the real, it is named fundamental; when it arrives at becoming consciousness and depends upon and resides within consciousness, it shifts to be named branch; hence it is called the vāsanā of deluded thought. Regarding "this dust and so forth": internally there is avidyā and externally there are cognitive objects; causes and conditions being complete, the evolving consciousness is produced.
13.14
From "Taking delusion..." downward is the second part, concluding by attributing it to the concomitant mind. The internal perfuming is the branch non-enlightenment, and the external perfuming is the six dusts that are manifested. Because the producing causes and conditions are coarse and manifest, the produced evolving consciousness is also clear and prominent.
13.15
Commentary: From "In the sūtra..." downward is the third part, contrasting and analyzing the sūtras and the treatise. Regarding "obtaining production and so forth": without avidyā as perfuming, it would never produce itself; without tathatā as its support, it would never abide of itself. Thus, the three subtle [marks], having arisen following delusion, abide depending on the real. Regarding "the evolving consciousness and so forth": without external cognitive objects to nourish and perfume it, it would never produce itself; without the ālaya as its support, it would never abide of itself. Thus, the evolving consciousness, having arisen following external objects, abides depending on the root consciousness. It is like waves: without wind, they would never produce themselves; without water, they would never abide of themselves; therefore they arise depending on the wind and abide depending on the water. From "Now, this..." downward directly clarifies the treatise's intent. Regarding "conditions for production": avidyā and cognitive objects are the conditions for the production of the root and the evolving consciousnesses respectively; that is, the production of the root consciousness takes avidyā as its condition, and the production of the evolving consciousness takes cognitive objects as its condition. It merely speaks of the two kinds of conditions for production, without speaking of the two kinds of causes of production; hence it says "it does not discuss depending and abiding," for depending and abiding are the causes. The rest of the text is clear.
13.16
[On the section] "Discussing the Meaning of Cessation in Reverse Order": Cutting off deluded defilements should in principle proceed from coarse to subtle; now it reverses this, hence it is called "reverse." This is because it treats the principle directly, without aligning it with persons' counteracting practices.
13.17
[On the section] "Direct Analysis."
Commentary: Regarding "obtaining the counteragent and so forth": taking avidyā as cause, it can produce the three subtle [marks]; the cognitive object is one among these three. It can further serve as a condition to produce the six coarse [marks]. Once the cause is already extinguished, on what could the condition stand? Therefore it ceases along with it. From "This depends on..." downward eliminates ambiguity. Fearing that someone might suspect: "This production and cessation is the moment-by-moment production and cessation of every thought-instant," it now eliminates this. Regarding "beginning and end": following the flow, it takes the sixth defilement as the beginning and the first defilement as the end; reversing the flow, it takes the first defilement as the beginning and the sixth defilement as the end. When arising, the six defilements proliferate, wandering through vast kalpas; when exhausted, a single thought is entirely cut off, in ultimate, quiescent permanence. Furthermore, arising and exhausting are simply the beginning and end, not identical to the impermanent production and cessation of moment-by-moment non-abiding.
13.18
In the question, Commentary: Regarding "if cognitive objects and so forth": It was stated above: "Depending on the tathāgatagarbha, there is the mind of production and cessation." Now it states again that the mind ceases. If the mind ceases, then the nature of the garbha ceases; this challenges the specific essence by invoking the common name, suspecting that the essence of the concomitant mind ceases. If the essence ceases, one should become a Buddha in the eighth stage, because lacking mind as a support, the three subtle [marks] would perish; perishing, there would be nothing left to sever, so how could one wait to achieve it? Regarding "if it is said and so forth": because avidyā exists depending on the essence of mind, and the essence of mind is permanent, avidyā is also permanent; hence the three subtle [marks] that depend upon it could never cease. This suspects that the non-concomitant mind could never be extinguished.
13.19
In the doctrine, Treatise: Regarding "the marks of the mind cease and so forth": this resolves the difficulty in terms of essence and marks.
Commentary: Regarding "the coarse marks and so forth": deluded marks differ, so coarse and subtle are discussed; the true mind is without difference, so it is solely a single essence.
13.20
In the simile, the Treatise has two parts. First, generally establishing the basis of the simile.
Commentary: Regarding "the simile of avidyā and so forth": it was previously doubted that if the essence of mind ceased, the three marks of avidyā could not continue. Now, presenting the simile of the mutual dependence of wind and water reveals that the essence of mind does not cease, so the three marks can continue without interruption, just as wind depends on water to have waves. From "This shows..." downward clarifies that avidyā depends on the real to manifest production and cessation, which is why the previous text stated: "Mind and avidyā both lack form and characteristics."
13.21
Treatise: From "If water..." downward is the second part, specifically revealing the marks of the simile, in two parts: first, the simile for the concomitant mind.
Commentary: Regarding "this shows and so forth": this accords with what was doubted, and also restates it to grant it provisionally. From "Because cognitive objects..." downward directly resolves what was doubted. Because when cognitive objects cease, although the marks of the concomitant mind cease, the essence of mind does not cease; because it does not cease, the three subtle [marks] continue. This is like the cessation of fierce wind causing coarse waves to cease, but not the cessation of the essence of water. However, strictly speaking, there are only two marks, because the cognitive object is the manifesting mark itself, and now it has already ceased; yet speaking of "three subtle marks" is speaking generally. From "For indeed..." downward gives the reason: because it was previously stated that the condition ceases because the cause ceases, not that the cause ceases because the condition ceases. The point is: the coarse does not encompass the subtle, so the subtle still manages to survive; how much more so does the essence of mind not perish, so why doubt complete severance? From "Because of this..." downward concludes by answering what was asked. Thus, although the marks of the concomitant mind cease along with cognitive objects, the subtle marks do not cease.
13.22
Treatise: From "Only when the wind..." downward is the second part, the simile for the non-concomitant mind.
Commentary: Regarding "it is not that the quiescent mind and so forth": because water is not of a moving nature, when waves cease, the water does not cease; because the mind is not of a moving nature, when defilements cease, the mind does not cease. This is like the cessation of a gentle breeze causing subtle waves to cease, which is also not the cessation of water.
13.23
Treatise: From "Avidyā is also like this..." downward is the first part, matching the general simile.
13.24
From "If the mind..." downward matches the specific simile; matching them one by one to the simile makes it clear. Thus, when coarse defilements cease, subtle defilements do not cease; hence bodhisattvas of the eighth stage have not yet attained buddhahood. Only when avidyā is exhausted do subtle defilements become exhausted; hence from this point upward one cultivates and realizes the fruit of buddhahood, the principle being extremely clear.
Treatise: "Sentient beings" refers to sentient beings who depend upon the two marks of karmic activity and transforming. Thus, from the eighth stage upward, all are called sentient beings based on karmic activity and transforming; now, if the essence of mind were to cease, sentient beings would have no support, and hence they would be severed. Furthermore, the two marks of karmic activity and transforming are themselves sentient beings, as stated earlier: "Because sentient beings evolve depending on mind, intent, and consciousness."
13.25
Commentary: From "Now taking..." downward concludes into the two gates of the One Mind. Because previously, when discussing arising, it had to be analyzed within the gate of production and cessation; now, when treating the cessation of delusion, the ultimate destination must merge into the One Mind. If this were not so, then the meaning of production and cessation would never enter the One Mind, which is why it must be matched and subsumed. The essence is wisdom; the marks are ignorance. Regarding "non-enlightenment and so forth": this is identical in meaning to the previously discussed mark of purity of wisdom in ultimate enlightenment, the mirror of emergence from dharmas, and so forth. Actualized and original [enlightenment] are non-dual; only the One Mind remains. Hence the sūtra states: "Production and cessation having ceased, quiescent cessation appears before one." Previously, deluded about the One Mind, nine marks were formed; now, extinguishing the nine marks, one returns to the One Mind. There is nothing that does not flow forth from the dharmadhātu, and nothing that does not return to this dharmadhātu.
13.26
Defilement and purity mutually support each other. "Support" (zi) means to draw upon, which is the meaning of relying on and depending upon. This means that defiled dharmas and pure dharmas cannot arise on their own; because they mutually draw upon each other and borrow each other's momentum as the conditions of reliance, they are able to arise. Furthermore, "support" has the meaning of aiding and benefiting; it means that they mutually assist and benefit each other to cause the arising of defilement and purity. Because the preceding section only explained the meaning of the arising and ceasing of defilement and purity in their proper positions, but had not yet broadly explained the active aspects of the arising of defiled dharmas and pure dharmas. Now this is explained: the intention is to clarify that defilement and purity mutually support and borrow from each other, mutually assist and benefit each other, and produce all dharmas. As defilement assists purity and purity borrows from defilement, pure dharmas follow the flow [of samsara] and give rise to various defiled dharmas; as purity assists defilement and defilement borrows from purity, defiled dharmas reverse the flow and give rise to various pure dharmas. Though originally contrary to each other, they turn out to be mutually compliant: defiled dharmas and pure dharmas alternately borrow from each other.
13.27
The commentary text has two parts: first, stating the purport of the section. "Mutual" (hu) means alternating. Perfuming (xun) means stimulating and triggering, which also has the meaning of giving rise to. It means that they alternately give rise to and stimulate each other, keeping defilement and purity uninterrupted; "mutually supporting" and "mutually perfuming" have different names but the same meaning. "Mutually giving rise to" is precisely "mutually perfuming." "Uninterrupted" is discussed provisionally with respect to a single period; in truth, pure dharmas are uninterrupted, while defiled dharmas have an interruption. The meaning of interrupted and uninterrupted will be distinguished below. "Able to give rise to..." refers to the beginning of the aspect of arising and ceasing, which states: "This consciousness has two meanings: it is able to embrace all dharmas and give rise to all dharmas." The preceding section already explained the meaning of embracing, which is the passage on the two enlightenments. Now, this section properly distinguishes the meaning of giving rise to, and therefore speaks of mutual support. Question: Why is the meaning of embracing explained first, and the meaning of giving rise to explained afterward? Answer: The meaning of embracing is primary, and is therefore stated first. The meaning of giving rise to is the cause of that meaning of embracing, and therefore comes after it. This is why the Section on Establishing the Meaning only speaks of being able to embrace and does not speak of being able to give rise to—perhaps fearing there would be the doubt that things arise from non-existence, and are embraced only after they have arisen. Now, the intention is to make clear that the ālayavijñāna has never not given rise to and has never not embraced, so that between embracing and giving rise to, there is ultimately no before and after. Or it may be that the meaning of embracing is not restricted to the preceding text: throughout this entire gate of arising and ceasing, all the defilement and purity contained within it are completely embraced by the meaning of the two enlightenments, with nothing left out.
13.28
Raising the question and listing [the dharmas]. Commentary: "This is..." Someone might ask: "Earlier it was said that tathatā is the gate that eliminates marks and reveals the nature, not distinguishing defilement and purity. Why does the present text instead speak of tathatā as a pure dharma?" Therefore, this is explained. Because this tathatā is the meaning of according with conditions within the gate of arising and ceasing, and possesses three meanings, it is called pure; it is not spoken with respect to the meaning of unchanging in the preceding gate. "Originally pure..." refers to the liberation of the purity of nature; this applies to both ordinary beings and nobles, because it has never been defiled. "Actualized purity..." refers to the liberation of parting from hindrances; this is restricted only to nobles, because it becomes pure only after severing defilement. Here, both essence and marks are spoken of together, because where there are marks there must be an essence, but where there is an essence there are not necessarily marks. Furthermore, when marks are pure, the essence must also be pure, but when the essence is pure, the marks are not necessarily pure. "The Saṃgraha says..." cites proof. In full, it says: "First, the object to be established, namely the ten pāramitās." The ten merits of tathatā are able to accomplish the ten pāramitās. The explanation says: The ten merits are the ten tathatās realized on the ten stages, namely universal practice and so forth; the newly arisen correct practices are the practices of the ten pāramitās aroused on the ten stages. Because these ten kinds of merits exist within tathatā, they can arouse the ten kinds of correct practices and accord with them. As a later passage states: "Because one knows that the essence of dharmatā is free from stinginess and greed, in accordance with the original nature, one practices the dāna-pāramitā." This differs from the characteristics school, which instead takes the merits of tathatā as that which is established; moreover, it additionally proves that there is the meaning of the perfuming agent and that which is perfumed. "Pure conditions..." refers to the sambhogakāya and nirmāṇakāya, because they can serve as pure conditions for sentient beings. Now among these three, the middle one is the mark of purity of wisdom, and the latter is the mark of inconceivable karma. Furthermore, among the four mirrors, the first consists of the first two mirrors, the second is the third mirror, and the latter is the fourth mirror. Furthermore, the first two are the perfuming of its own essence and marks, and the latter is the perfuming of function; they are also called the perfuming of internal and external causes and conditions.
13.29
"Six defilements..." and so forth: Earlier it was said: "One should know that avidyā is able to produce all defiled dharmas, because all defiled dharmas are marks of non-enlightenment." "Penetrating the worldly consciousness (shishi)" refers to the mark of cognition, because it supports and perfumes branch-and-clover avidyā, causing thoughts to continue, arousing self-grasping, and creating karma to undergo retribution. The karma-consciousness can support and perfume fundamental avidyā, causing it to arouse the transforming and manifesting [consciousnesses]. "Now based on..." clarifies mentioning the subtle to subsume the coarse: merely mentioning the subtlety of the karma-consciousness naturally subsumes the coarseness of the worldly consciousness. "The cognized objects of the worldly consciousness": because these six dusts can perfume and stir the ocean of the mind, arousing waves of the various consciousnesses, increasing thoughts and grasping, and generating various faults.
13.30
"These three..." and so forth: Someone might ask: "Among these four meanings, why are three fully explained for defilement, while only one is explained for purity?" Now this is explained. Because defiled dharmas are by their original nature differentiated, and can arise only by relying on causes and depending on conditions, three meanings must be explained. Although the single flavor of pure dharmas is divided into essence and function, the function is still identical with the essence and has no difference. "Relying on and depending on causes and conditions": among these three, avidyā is the cause, deluded objects are the conditions, and the deluded mind is that which arises from causes and conditions. The fundamental consciousness and the worldly consciousness each have their causes and conditions, as broadly distinguished earlier. "Essence and function have no difference": internal perfuming is simply the essence, and external perfuming is the function. When function unites with essence, it does not come from outside separately; they fuse into a single flavor. Therefore, the Buddha within the mind of sentient beings turns back to transform sentient beings themselves; hence only one kind is spoken of.
13.31
In the metaphor, the treatise states: "Just as in the world..." When matched with the dharma, there are two explanations: First, clothing is used as a metaphor for the One Mind, and incense as a metaphor for defilement and purity, because incense can be pleasant or unpleasant. Second, clothing originally has no fragrance, but through being perfumed comes to have fragrance, which serves as a general metaphor for the meaning of the perfuming of defilement and purity. Because purity originally has no defilement, when perfumed it comes to have defilement; defilement originally has no purity, but when perfumed it comes to have purity. One should simply take the general, overarching meaning without necessarily dividing the metaphor into separate correspondences; the latter meaning is correct.
13.32
In matching [the metaphor], the treatise has two parts: first, defilement perfuming purity. Commentary: "Without marks..." This interprets the word "marks" with respect to the real; "marks" refers to the nine marks. However, the nine marks were previously described as marks of non-enlightenment because they were spoken with respect to the meaning of directly producing [them]. Now they are spoken of as marks of tathatā because they are spoken with respect to the fundamental. In that case, together with that avidyā and non-enlightenment, they are also marks of tathatā. As was said earlier: "Such uncontaminated and avidyā-based various karmic illusions are all identical with the nature and marks of tathatā." "Furthermore, revealing..." interprets the word "marks" with respect to delusion. Because delusion has differences that can be viewed and distinguished, yet lacks its own essence. Furthermore, it cannot of itself reverse defilement and return to purity, so the meaning of function is also absent; yet it is not without a defiled function—now it is called "without function" with respect to reversing the flow. Since it lacks this function, it is merely called "marks." "This with respect to..." reveals the intention, which can be known. However, these two dharmas of defilement and purity are each not without marks and functions. Furthermore, being confused about the real and grasping at the deluded, arousing afflictions and creating karma—how could that not be a defiled function? The mark of the purity of wisdom, the mirror of the dharma emerging from separation, the meaning of the great wisdom light, and so on—how could these not be pure marks? In the present text, the intention lies in elliptical implication, and so each mentions only one aspect; the explanation in the commentary is merely a preliminary observation. "Perfumed by evil predispositions..." and so forth refers to the Laṅkāvatāra-sūtra, as briefly distinguished earlier. However, according to other schools, in both the perfuming agent and that which is perfumed, tathatā is excluded because it is solid, dense, unarisen, and unceasing. Now this definitive teaching discusses it in terms of inconceivable perfuming and transformation, and therefore possesses this meaning.
13.33
Treatise: "Because there is avidyā..." Second, purity perfuming defilement. Commentary: "This is..." Because arising and ceasing is the gate of gathering principle to form phenomena, where defilement and purity coexist, there is the meaning of perfuming. If it were tathatā, which is the gate that eliminates marks and reveals the nature, it would melt and merge arising and ceasing into one true essence without any counterpart, and thus would lack the meaning of perfuming. "Due to this..." When following the flow and opposing tathatā, that is the defiled function; now, through the perfuming of original enlightenment causing it to reverse and accord with the real, it is named the pure function. It is like rebels who, having already submitted, offer their loyal hearts to the sovereign: formerly they opposed him as a rebel faction, but now they accord with him as loyal ministers. "This explanation..." refers to the Śrīmālādevī-sūtra, as already cited earlier. The meaning is: the reason one can arouse revulsion [against saṃsāra] and seek [nirvāṇa] is entirely the perfuming power of tathatā. The wild bandits submitting is the transformative guidance of the enlightened ruler. "The Nirvāṇa..." cites proof. "Its words..." harmonizes that text with this one. "Truly because..." concludes by returning to the present meaning. The two meanings are enlightenment and non-enlightenment: the meaning of enlightenment is the present tathatā; non-enlightenment is the present avidyā, and avidyā fully contains the deluded mind and deluded objects. "Herein..." "Enlightenment" (jue) and "Buddha" are merely different pronunciations in Chinese and Sanskrit. Origin is paired with branch, nature is paired with marks; nature and marks, origin and branch differ in words but are identical in meaning.
13.34
In the specific explanation, first clarifying the perfuming of defilement is in accord with principle. For only after defiled dharmas are first established can one reverse defilement to become pure; there has never been being pure first and subsequently becoming defiled dharmas. If purity were explained first and defilement explained afterward, there would be the fault of delusion arising endlessly, as well as the error of becoming deluded again after enlightenment; therefore, defilement is explained first.
13.35
In the question, commentary: "Each has two" because both defilement and purity possess them. "Habitual perfuming" (xixun) refers to conforming and arising from within, where a later thought continues an earlier thought. "Mind-essence" applies to both defilement and purity: defiled perfuming perfumes the essence of the true mind, while pure perfuming perfumes the essence of avidyā. "Supporting perfuming" (zixun) refers to striking back from the outside, where an earlier thought induces a later thought. As the following text states, avidyā perfuming tathatā to arouse the deluded mind is habitual perfuming. The deluded mind turning back to perfume avidyā, increasing delusion and inverted views, and giving rise to transforming and manifesting [consciousnesses] and so forth, is supporting perfuming. All others follow this pattern. "Mind" is the karma-consciousness, "objects" are manifesting marks, and "various afflictions" are views, attachment, and so forth.
13.36
In the brief explanation, the treatise has two parts: First, generally identifying the essences of the perfuming agent and that which is perfumed: Within this gate, avidyā is the perfuming agent and tathatā is that which is perfumed. If in the subsequent gate, tathatā is the perfuming agent and avidyā is that which is perfumed. "It may also be..." is a distinct interpretation. Because avidyā originally lacks its own essence, it cannot be spoken of in isolation; whenever one wishes to mention it, one must bring along the real essence upon which it relies, which is the very place where avidyā originally arose. Just as when one wishes to speak of waves, one must also include water. Although both are mentioned together, the intention focuses on avidyā. Or it is intended to reveal that avidyā does not substantially possess an essence: because it is dependently arisen (paratantra), it is fundamentally empty. Or it is intended to reveal the reason why defilement and purity mutually perfume each other. If they were originally antagonistic rivals, they could not perfume each other, just as the characteristics school says that avidyā and tathatā are diametrically opposed and distinct, and therefore tathatā is as hard as jade and stone, unable to receive perfuming.
13.37
Treatise: "Because there is avidyā..." Second, specifically explaining the meaning of perfuming, in three parts: first, avidyā perfuming tathatā. Commentary: "Fundamental..." Because it attaches to the real, it is not branch-and-clover; the Benye jing says: "That which arises from delusion regarding the supreme truth is called innate affliction." This is precisely this avidyā. "Perfuming" (xunxi) should properly be called habitual perfuming (xixun), in order to contrast with supporting perfuming below. Were it not so, how could it constitute an explanation? Treatise: "Through perfuming..." is the efficacy of the perfuming of avidyā. Although tathatā is a pure dharma, because it is perfumed by the defiled dharma of avidyā, it arouses the deluded mind; as the Laṅkāvatāra says: "Inconceivable perfuming and transformation are the cause of the manifesting consciousness," and so forth.
13.38
Regarding the treatise's "Because there is the deluded mind..." below: second is the deluded mind perfuming avidyā. Regarding "Not understanding..." below: this is also the effect of the deluded mind's perfuming. "Not understanding" and so forth is the meaning of being deluded about the real; "not awakening" and so forth is the meaning of giving rise to the false. Because it does not understand that tathatā is markless, it falsely manifests its marks. It is like a person whose eyes are clear, but being afflicted by hot vapors, they become cataracts; because they are covered by cataracts, relying on these cataract-ridden eyes, one sees flowers in the sky. Thus it says, "manifesting deluded sense-objects." Regarding the commentary's "Relying on this..." below: because this is a backward reaction, it is called auxiliary perfuming. Regarding "increasing lack of understanding": avidyā is already lack of understanding, and being aided again by the deluded mind, it becomes all the more lack of understanding. It is like a thief meeting an evil person: his intent to steal becomes all the more severe, and he ends up carrying out the theft.
13.39
Regarding the treatise's "Because there are deluded sense-objects..." below: third is sense-objects perfuming the deluded mind. Regarding "Causing it..." below: this is the effect of deluded sense-objects perfuming. Because external sense-objects perfume it, they cause the internal mind to give rise to consecutive thoughts of conceptual differentiation, grasping and reckoning names, creating wholesome and unwholesome karma, and receiving retributions in the three realms and so forth; because the three realms lack peace, it is called suffering. It is like an evil person, being drawn along by wealth and goods, indulging in theft to the point of being exposed and suffering the perils of prison and execution. Regarding the commentary's "the latter two are identical": looking from this to that, both are called karma and suffering. Regarding "Relying on afflictions..." below: this explains the meaning of their names being identical above. The above three layers of interlocking links are continuous: namely, avidyā perfumes tathatā, giving rise to the deluded mind; the deluded mind perfumes avidyā, manifesting sense-objects; sense-objects perfume the deluded mind, giving rise to thought and attachment, creating karma, and receiving retribution. Here, the conditions of defilement are fully sufficient, reaching the culmination of the nine marks, and therefore it stops here.
13.40
Regarding "from back to front": this adopts the flow of the text stepping backward into one another, hence reversing the order of the previous three; this briefly indicates [the process] from root to branch, and extensively explains it from branch back to root.
13.41
In the perfuming by sense-objects, regarding the treatise's "increasing thought-perfuming": that is, due to perfuming, it causes thoughts to increase; the rest below follow this example. Regarding the commentary's "mark of cognition": because external sense-objects perfume it with contrary or agreeable marks, they draw forth thoughts of love and hate in the internal mind, which is called the mark of cognition. Because sense-objects are uninterrupted, thoughts are also uninterrupted, which is called the mark of continuation. It is like an image having beauty or ugliness, which depends on the quality of the substance being good or bad; an echo not being cut off depends on the sound being continuous. Regarding "conceptual differentiation of attachment to dharmas": this does not mean conceptual differentiation as contrasted with innate, but generally refers to both cognition and continuation as being called conceptual differentiation, because these two marks conceptually differentiate defilement and purity from thought to thought without interruption. This is the differentiating mind, not differentiating afflictions; scholars should know this themselves.
13.42
In the perfuming by the deluded mind, regarding the treatise's "can receive": this properly means "can cause arhats and others to receive the suffering of birth and death"; the phrasing of the treatise is inverted. Arhat: translated here as "without thieves"; "thieves" are the afflictions of self-grasping, and this delusion is absent. Pratyekabuddha: translated here as "solitary enlightened one" (pratyekabuddha); because they awaken to conditions being detached and immediately [attain] the real. Regarding the commentary's "deluded about marklessness": because this karmic consciousness inversely aids avidyā, increasing its lack of understanding, it falsely generates possessing marks with respect to the markless principle, consequently becoming the transforming and manifesting [consciousnesses], which, together with that which perfumes, jointly constitute the ālayavijñāna. Regarding "detaching from the consciousness of phenomena and so forth": there are differences between complete and partial detachment. If it is bodhisattvas prior to the stages and practitioners of the two vehicles, they only detach from the coarse portion of self-grasping within the consciousness of phenomena; only on the first stage do they detach from one subtle portion. From the second stage to the seventh stage, they completely detach from both the coarse and subtle portions of the consciousness of phenomena. Regarding the suffering of samsaric death in portions: merely by removing the coarse, one can be far detached from it; because when there is no karma of delusion, one does not receive birth, and thus there are no eight sufferings such as birth and old age. Regarding the suffering of conditioning of inconceivable transformation [death]: the three subtle [marks] arise and cease, continually shifting from thought to thought; hence the treatise above says: "When there is motion, there is suffering; the fruit is not separate from the cause." Regarding "However, this..." below: it reveals the reason why practitioners of the three vehicles receive inconceivable transformation. However, this subtle suffering of the ālaya is shared by the nine kinds [of beings]; that it is now spoken of as being suffered exclusively by practitioners of the three vehicles is because it is stated with respect to the place where, having detached from coarse suffering, subtle suffering only then appears. Thus all ordinary beings possess both sufferings, while the worthy ones and sages of the three vehicles have the subtle without the coarse. Although ordinary beings have subtle suffering, being covered by coarse suffering, they are not aware of it at all; hence it is not spoken of. Sages have already detached from coarse suffering, and only then become aware of it. Now, taking the aspect of awareness, it is spoken of as belonging to the three vehicles. It is like a person with a severe illness who does not know that other things are afflicting him; only when the illness is cured does he perceive a slight pain. Furthermore, bodhisattvas who have had a change of heart receive inconceivable transformation from the ten faiths onward. If it is direct-path bodhisattvas, according to the final teaching, they receive inconceivable transformation already while prior to the stages. According to the initial teaching, they receive inconceivable transformation only from the first stage onward: those in whom wisdom is augmented, on the first stage; those in whom compassion is augmented, on the eighth stage; those in whom compassion and wisdom are equal, on the fourth, fifth, and sixth stages. If it is those of the two vehicles who have not yet had a change of heart, after extinguishing the basis of suffering, they naturally receive the inconceivable transformation body.
13.43
Regarding "Because of the consciousness of phenomena and so forth": previously, the karmic consciousness perfumed fundamental abiding-stage avidyā, causing it to give rise to the transforming and manifesting [consciousnesses], jointly constituting the ālaya and causing the sages of the three vehicles to receive the subtle suffering of inconceivable transformation. Here, the cognitive consciousness perfumes branch-and-leaf manifest avidyā, causing it to give rise to continuation, grasping, and reckoning names, creating karma, and receiving retribution, jointly constituting the consciousness of phenomena and causing sentient beings of the six paths to receive the coarse suffering of samsaric death in portions.
13.44
In the perfuming by avidyā, regarding the commentary's "namely fundamental and so forth": this is the three kinds of marks produced in reliance on non-awakening previously. The treatise does not mention them exhaustively, so it only indicates one. It can also be that when avidyā perfumes the real, it only forms the karmic consciousness; only when the karmic consciousness perfumes avidyā does it give rise to the transforming and manifesting [consciousnesses], so it only indicates one. Regarding "namely branch-and-leaf and so forth": now the consciousness of phenomena directly arises from sense-objects. That sense-objects do not perish is due to the power of branch-and-leaf avidyā perfuming tathatā from thought to thought. How does it perfume? It is merely that with respect to sense-objects, one does not understand their emptiness and unreality, and definitely grasps them as truly existent; this is called perfuming. Because of definitely grasping, it gives rise to the subsequent marks. Thus, taking the delusion of the former is that which establishes: that which establishes is branch-and-leaf non-awakening; what arises later is that which is established: that which is established is the consciousness of phenomena of the six coarse marks. It is like the aforementioned matter of sleeping and dreaming: mind and objects are already complete, and grasping within them, not understanding that it is a dream, is like that which establishes, avidyā; conceptually differentiating the objects before one is like that which is established, the consciousness of phenomena. However, not understanding the false is itself perfuming the real, mutually accomplishing each other; citing the text makes this clear. Regarding "Only branch-and-leaf..." below: this explains the above words "what arises"; it means that fundamental avidyā is that which can give rise [to them], so it is contrasted with the fundamental above to clarify the branch-and-leaf.
13.45
In directly clarifying, regarding the treatise's "What is called..." and so forth: tathatā is that which perfumes, and avidyā is that which is perfumed. Tathatā in its own essence is real, beginninglessly and inherently possessed, not relying on other causes; hence it is not like the above, where that upon which it relies is mentioned together with it. Regarding "Because of perfuming..." below: this clarifies the effect of the real's perfuming. Although avidyā is a defiled dharma that flows along [with saṃsāra], being perfumed by the pure dharma of tathatā, it can then turn around and conform with tathatā, giving rise to this joy and revulsion: knowing that what was loved in the past is suffering, one is revulsed by it; knowing that what was turned away from possesses bliss, one rejoices in it. It is like the previous evil person being exhorted and guided by a good person, and subsequently performing the conduct of a noble person. Regarding "Because of this..." below: the deluded mind is that which perfumes, and tathatā is that which is perfumed.
13.46
Regarding the commentary's "inverse perfuming": the deluded mind is originally a dharma that flows along [with saṃsāra], but now it inversely possesses the power to benefit the real. It is also auxiliary perfuming, as it strikes backward from the outside. Regarding "increasing its power": tathatā is inherently powerful, able to perfume the deluded mind to give rise to this revulsion and seeking. Now, being aided again by this pure function, its power is further increased, completing the wisdom of actualized enlightenment. It is like an evil person, having turned toward good, repeatedly consulting with the good person or offering remonstrances; through this, the good person either increases in understanding due to being asked, or eliminates faults due to remonstrance, deeply practicing benevolent conduct and further cultivating virtuous deeds. The original is habitual perfuming (vāsanā); the new is auxiliary perfuming.
13.47
Regarding the heading "functions": due to the aforementioned internal and external powers of perfuming, faith, understanding, practice, and realization are consequently accomplished, culminating in the ultimate fruit. The text has two parts: first, practice prior to the stages. Regarding the treatise's "Believing in one's own nature..." and so forth: the first sentence is knowing the real; the next two sentences are penetrating the false; that is, knowing the real is inherently possessed, and penetrating the false as inherently empty. Practitioners of the actual teaching at their initial mind must be like this; this is the first chapter of the Yuanjue jing, authentic faith and understanding. The following sentence is cultivating practice in reliance on understanding. Regarding the commentary's "ten faiths": the initial mind of entering the path first has faith in the fundamental, not being the same as the provisional gates, which merely have faith in the Three Jewels and the precepts. The text below says: "First is having faith in the fundamental, which means rejoicing in and mindfully contemplating the dharma of tathatā." Because faith is the head of the myriad practices, one must speak of faith. Furthermore, because tathatā is the root of the myriad practices, one has faith in one's own nature. The Sansheng Yuanrong Guan says: "If faith does not have faith in the dharmadhātu, faith is heterodoxy." Understanding is the stage of the ten understandings, namely the ten abodes. Understanding karma and transformation, it therefore says "knowing the mind's false stirring"; understanding the mark of manifestation, it therefore says "there are no sense-objects in front." It is merely understanding, not yet able to sever and eliminate; but how could it only be present at the ten abodes—would the prior stages lack this understanding? The commentary matching it to faith is too close to the prior. Question: How can bodhisattvas of the stage of faith attain understanding of marks such as karma? Answer: Because they have faith that their own tathatā is tranquil and unmoving, lacking any single mark, they know that the stirring mind and the marked sense-objects are truly false, being inherently non-existent. If they did not understand this, how could they be called people of the initial mind of the actual teaching?
13.48
Regarding the treatise's "cultivating the dharma of detachment": "dharma" means dharmic practice; because this dharmic practice can break through mind and sense-objects, it is called detachment. Regarding the commentary's "accomplishing practice in reliance on understanding": that is, when the stage of the ten abodes is complete, one advances to the stage of the ten practices. Having understanding without practice, that understanding must be solitary; hence one must cultivate practice in reliance on what has been understood. Inquiry and investigation and so forth are the practices performed; when faith and understanding are not shallow, the practice must be profound—when a great carriage is about to move, how could its ruts be small? However, the meaning here generally clarifies the ten dedications and the four aids to penetration: namely, in the two stages of heat and summit, through the contemplation of the four inquiries and investigations, one contemplates that the four dharmas such as the apprehended names are conventionally existent but genuinely non-existent, which is the emptiness of the apprehended, the detachment from sense-objects; in the stages of forbearance and supreme mundane dharmas, through the four authentic cognitions, one seals the emptiness of the apprehended and contemplates the emptiness of the grasper, which is the detachment from mind. This is extensively distinguished as before. Now saying "and so forth" means etcetera up to authentic contemplation. Regarding "mind-only and so forth": thoroughly knowing that all dharmas have distinctions only in reliance on false thoughts, one performs this practice to accord with it. Thus the verse says: "Mind-only has no sense-objects, / Because without dust there is false seeing, / Like a person whose eyes have cataracts, / Seeing things such as hairs and moons." This is what is cultivated in the stage of provisioning.
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- 起信論疏筆削記 — Classical Chinese