起信論疏筆削記 14
English (machine translation) 14
- Language
- English
14.1
Recorded by Zixuan, Śramaṇa of Changshui
14.2
The question has three sections: first, pointing to the preceding to establish the premise. Treatise: "All possess tathatā," etc.: All sentient beings are fully endowed with original enlightenment, non-dual and complete. Because all are endowed with it, the meaning of perfuming should be equal; hence it says "equally all."
14.3
On the Śāstra's text from "Why is it" onward: Second, he sets forth the objection. "In the present," and so forth, is explained in terms of the horizontal: in the present, one merely sees that those who possess faith are few, while those who lack faith are many. On the Śāstra's "countless," and so forth: properly it should read "countless differences of earlier and later"; the translator did not render the phrasing fully. "In the future," and so forth: this is explained in terms of the vertical. Viewed in terms of the arising of faithful mind in the future, it varies in speed and slowness, and hence it says "earlier and later." There are further variations such as thickness and thinness, progress and regress, unorthodox and orthodox; hence it says "countless differences." Thus horizontally there is the difference of presence and absence, while vertically there is the difference of earlier and later; the words "earlier and later" also apply to the past. On "internal perfuming," and so forth: since the perfuming is uniform, faith should likewise be uniform; it is not fitting that there be such differences.
14.4
On the Śāstra's text from "All should" onward: Third, he concludes by framing the challenge. "At the same time" has two meanings: first, to differentiate the presence and absence of faith; second, to differentiate the earlier and later of its arising. To know for oneself that the dharma of tathatā exists is faithful understanding; to cultivate skillful means diligently is practice; to enter nirvāṇa equally is realization—the phrase "at the same time" must be applied across all three. On "clinging to differences," and so forth: this means that clinging to such differences as having faith or lacking faith, earlier and later, one then suspects that tathatā also possesses unequal categories and distinctions.
14.5
In the Śāstra's answer, there are two parts: first, he marks out the basis of the doubt. "Originally one": ordinary beings and noble ones are of one essence, equal and non-dual. The *Vimalakīrtinirdeśa* says: "All sentient beings are suchness (tathatā); all assemblies of sages and worthies are likewise suchness; even unto Maitreya, he is likewise suchness." This single sentence marks out what is common to the basis of the doubt; below, he explains the specifics of what was clung to.
14.6
On the Śāstra's text from "Yet there is" onward: Second, he explains what is clung to, in three parts: first, he clarifies the difference in the fundamental basis on which they rely. On the Commentary's "The fundamental," and so forth: since they are delusive dharmas of arising and ceasing, by the nature of dharmas they cannot be equal. Sentient beings possess these, each differing from another, unlike the single essence and equality of tathatā; hence it says "thick and thin." "Earlier and later are likewise so": those with thick [ignorance] are slow to have faith; those with thin [ignorance] are swift to have faith. The thickness and thinness, progress and regress of faith are to be known by this analogy. On "It is not that [tathatā]," and so forth: the fault lies in avidyā possessing thickness and thinness; it is not that tathatā forms degrees of disparity.
14.7
On the Śāstra's text from "Exceeding the sands of the Ganges" onward: Second, on the difference in the two obscurations that rely on [ignorance], in two parts: first, the cognitive obscuration. "And beyond": this means to clarify that the number of afflictions exceeds the sands of the Ganges and beyond. Furthermore, viewed in terms of the great number of dharma gates that are obstructed, the delusions capable of obstructing them consequently become immeasurable; hence it says "the sands of the Ganges and beyond." "And beyond" means equal to fine dust motes; examine this closely. On the Commentary's "Unknowing": this is confusion regarding phenomenal dharmas within the gate of conventional truth, because of not being able to know them correctly and not being able to know them exhaustively. "Coarse portion": because within the cognitive [obscuration] there are two portions: first, confusion regarding principle is subtle; second, confusion regarding phenomena is coarse. Tiantai calls it "sands of dust," while the Hīnayāna terms it "untainted unknowing"; here it is this portion.
14.8
On the Śāstra's text from "Self-view" onward: Second, the afflictive obscuration. On the Commentary's "Four abodes": these are two among the six coarse marks. Why are they not correlated with the five consciousnesses? Because the five consciousnesses are the sentient beings who serve as the support, while unknowing and the four abodes are what belong to them. Here, taking these two, they directly obstruct faithful mind and the various contemplative wisdoms; hence they are singled out. The commentary text is likewise so. Why are both of the two obscurations named afflictions? Because the essence of both of these two obscurations is false, and their nature is noisy and vexing; they are not tranquil, so they are generally named afflictions.
14.9
On the Śāstra's text from "Such" onward: Third, he concludes both as difficult to comprehend. On the Commentary's text from "All rely on" onward: if judged according to their arising, they arise in succession; here, treating them horizontally, they all rely on avidyā. "Not one" means that the two obscurations alternate as prior and posterior; "differences" refers to the distinction between equal proportions and predominant increases. On "Only a Buddha fully knows," and so forth: from this level downward, each conforms to their own lot and cannot know exhaustively; only a Buddha has fathomless realization, and therefore can know. Hence the earlier commentary states: "If one reaches the source of the mind and attains non-thought, one then ubiquitously knows the differences in the four marks of the movement of the One Mind of all sentient beings."
14.10
In establishing the principle, on the Commentary's "If exclusively," and so forth: he hypothetically concedes the objection in reverse. On the text from "Yet now" onward: he resolves its meaning in accordance with principle. On the text from "Hence it causes" onward: he concludes his reply. On the text from "Hence above and below" onward: he cites proof. All are self-evident.
14.11
In the simile, in the Śāstra, wood illustrates sentient beings; the fire-nature illustrates original enlightenment; the person's knowledge illustrates the Buddha, and so on. Skillful means—the activity of using a fire drill—illustrates the compassionate vows and preaching of the Dharma. The burning of the wood means that fire first arises; the fire illustrates giving rise to the mind [for bodhi] and cultivating practice, and the burning of the wood illustrates severing afflictions. Here, the words "if there is no" and "without relying on" directly show the absence of conditions.
14.12
In the application to dharmas, on the Śāstra's "act as conditions": this is compassionate protection through vows, and preaching the Dharma to instruct and guide, which corresponds directly to the use of the fire drill and the like. "Entering nirvāṇa": this corresponds above to the fire emerging and the wood being consumed, with ashes flying and smoke disappearing. Although there is no explicit text in the simile above, the words "burning the wood" already contain this meaning.
14.13
In the lack of cause, on the Śāstra's "not yet having perfuming power": this is like wet wood encountering the bow-drill; although it has a fire-nature, drilling it will not produce [fire]. Those with obstructions are likewise so: although they have original enlightenment, upon hearing the Dharma they still do not awaken and understand. On "cannot ultimately," and so forth: there are also those who, hearing the Dharma, accept it with faith and temporarily give rise to the mind [for bodhi], yet rarely manage to carry it through to the end, unable to make it last long. As explained below, some see the physical form of the Buddha, some make offerings to the saṃgha, some rely on the two vehicles, or some emulate others in giving rise to the mind; none of these are determinate. Or they regress to the stage of ordinary beings or the two vehicles; this is like wet wood still having warmth when drilled, yet unable to produce fire to burn the wood. Just as worldly dharmas are extremely numerous, among them those who have faithful understanding and cultivate toward [the goal] are truly rare to find. This is simply because the power of internal perfuming is slight and the obscuration of delusion is thick and heavy; applying the simile to the dharma, it can be clearly seen.
14.14
In clarifying attainment, on the Śāstra's "causes and conditions being complete": this is like dry wood encountering the bow-drill. On "the Buddhas," and so forth: this then distinguishes [them] from the two vehicles and the like, to show the encounter with a true spiritual friend (kalyāṇamitra). However, this passage of text contains two kinds of empowerment: first, from "compassion," and so forth, is hidden empowerment, and due to hidden empowerment one gives rise to faith and cultivates good; next, from "by cultivating" downward is manifest empowerment, meaning manifesting a physical body and preaching the Dharma, and due to manifest empowerment one advances in practice and realizes the fruit. Within this, the sentence "the cultivation of good having matured" takes up what precedes to introduce what follows. However, the text of the preceding simile directly illustrates the meaning of the hidden empowerment in the first section; if it were to illustrate the text of the manifest empowerment in the latter section, it should be like adding accumulated firewood and fanning it with a fierce wind, thereby causing the former wood to be completely consumed.
14.15
On the Commentary's "One's own lot": newly giving rise to this mind and beginning to cultivate good practices directly depends on the power of the preceding causes and conditions; hence it is called "one's own lot." "Superior advancement": if one traces its origin, it is also the preceding power of internal and external perfuming. Now, discussing it in terms of the branch, compared to the preceding "one's own lot" it is one degree higher; hence it is called "superior advancement." On "showing the meaning," and so forth: this means showing the meaning to cause understanding, and teaching the practice to cause cultivation; obtaining great Dharma benefit, one gives rise to Dharma joy. Thus "one's own lot" corresponds to the stage of faith; "superior advancement" corresponds to understanding and practice; "dedication" is the ten dedications; "path" is practice on the grounds (bhūmi); and "nirvāṇa" is the Buddha fruit. Yet for a spiritual friend and a practitioner to encounter one another is truly difficult: for instance, in the world there are those who wish to give rise to the mind, yet do not meet a true spiritual friend; and there are true spiritual friends, yet they do not find persons who give rise to the mind. The sympathetic resonance between stimulus and response is truly not easy. Like the simile of the needle and the mustard seed in the *Mahāparinirvāṇa-sūtra*, and the simile of the blind turtle and the piece of wood in the *Saddharmapuṇḍarīka-sūtra*, these all show that a spiritual friend is difficult to encounter. If present practitioners happen upon such conditions and hear the Dharma to gain awakening and understanding, how could they not reflect on their past planting of roots of virtue and rejoice? And how could they not seek to advance? How could they not consider being pulled by former karma in future lives, and wonder whether they will be able to encounter a superior friend as in this life? Truly they ought to exert themselves.
14.16
Second, questioning and enumerating. On the Commentary's text from "For the sake of" onward: this clarifies difference in terms of that which responds. Ordinary beings and Hīnayānists are the capacity; for the sake of that capacity, manifested forms differ. That is, to those who should be saved by a Buddha's body, a bodhisattva's body, and so on, they immediately manifest those bodies; adapting to the capacities in ten thousand transformations, they cannot be standardized. Because their phenomenal consciousness arises from objects and fails to understand Mind-Only, it accords with the differences in their conceptual discrimination and subjective estimation; this difference lies in the Buddha, and the difference is the condition. On the text from "It may also be" onward: difference is clarified in terms of that which evokes [the response]. The differences among the three vehicles are already differences, not to mention that each has the disparity of superior and inferior, and the difference of what is suitable and delightful. In this case, difference lies in the capacity, while the condition belongs to the Buddha—it is the condition of difference. Yet because of the difference in capacity, it consequently causes the response to have differences; it does not mean that the Buddha's body itself has different marks. Just as the light of a mirror is one, yet the differences in reflections are due to physical forms. On the text from "Meaning the three worthies" onward: he identifies the essence of the condition of difference. Below it says that a bodhisattva of the ten abodes is already able to manifest the eight marks [of a Buddha] to transform and benefit sentient beings; how much more so must it be for those of higher stages!
14.17
On the text from "For the sake of all" onward: this reveals equality in terms of that which transforms. As for bodhisattvas, they begin from the stage of faith and culminate in the ten grounds. Karmic consciousness necessarily encompasses the manifesting and evolving [consciousnesses]; they manifest only the Buddha body of one taste, with no further differences of the three vehicles; hence it says "only manifest." Because these bodhisattvas deeply understand that the objective realm is Mind-Only and do not externally cling to fixed marks, they manifest an equal Buddha body to serve as a condition for them. Here, equality lies in the Buddha; hence the text below says: "Because of the power of identical-essence wisdom, they manifest deeds according to what should be seen and heard." On the text from "It may also be" onward: this reveals equality in terms of those who are transformed. Together giving rise to the great mind, together having faith in the Great Dharma, together understanding the great meaning, together cultivating the great practice, and together having no regression, they are therefore all equal. Here, equality lies in the capacity; hence the text says: "Relying on samādhi, one only then attains seeing the bodies of all Buddhas in equality." The karmadhāraya and tatpuruṣa compounds are also as explained before. On the text from "Meaning the first ground" onward: he identifies the essence of the condition. This means that bodhisattvas from ascending the grounds onward, through non-conceptual wisdom realizing the principle of equality, know that the tathatā of all sentient beings is equal and without difference; hence they manifest an equal Buddha body in response to sentient beings.
14.18
First, the causes for evoking function. On the Commentary's "Persons with capacity and desire": this person is a capacity with the desire to cultivate and advance, namely, all those who seek the three vehicles. "The essence of the external condition": namely, bodhisattvas from the three worthies upward and Buddhas, because they are all able to act as this condition. "The time of cultivation": this means the time when one first gives rise to revulsion and seeking, and cultivates roots of virtue. Within this, there are differences in initiating the intention to seek the paths and fruits of the three vehicles.
14.19
On the Śāstra's "even unto attaining Buddhahood": there are two meanings. First, within this there are arhats and pratyekabuddhas; hence it says "even unto." Second, here it only speaks of going from initial aspiration up to attaining Buddhahood; since it cannot fully narrate the periods of time and the kalpas passed through midway, or the encounters with external conditions, it speaks by leaping over them, saying "even unto." "Vessel" is a simile: square or round, large or small, each has its capacity; the superior and inferior of the three vehicles can be categorized accordingly, being vessels for receiving the Path.
14.20
In unfolding the general [categories]: in the treatise, "parents, and so forth" refers to examples such as Śākyamuni delivering Rāhula, which was through the power of a father. Furthermore, his delivering mothers, sons, nephews, and the like was through the power of relatives and kinsmen. Likewise, Śuddhamatī together with Vimalagarbha and Vimalanetra converting King Śubhavyūha was also through the power of relatives. This means that because it was suitable to transform and deliver those individuals through such means, the Buddha manifested for them bodies of parents and so forth; the remaining cases are analogous. In the treatise, "servants" refers to providing service and running errands. The Nirvāṇa Sūtra states: "Toward those who are proud and regard themselves as noble, I become a servant on their behalf, hastening to serve and attend them." The Vimalakīrti[-nirdeśa] states: "Seeing those in need of attendants, he manifests as a servant for them; once their wishes are gratified, he inspires the mind of the Way in them." In the treatise, "friends" refers to acquaintances and friends, just as Śāriputra converted Maudgalyāyana, cutting, polishing, and refining together to jointly complete their vessels. In the treatise, "enemies" refers to examples such as King Ajātaśatru murdering his parents, which led him to attain realization of the fruits. Furthermore, it is like King Anivartana [or Aparyāptasantoṣa] who, through the act of killing, caused the multitudes to all attain gates of liberation. In the treatise, "the four means of embracing" are: first, giving, causing others to attach to oneself; second, affectionate speech, expounding the Dharma for them to perfume them with pure seeds; third, beneficial conduct, adapting to whatever they practice and conveniently benefiting them to bring their good roots to maturity; fourth, empathy, sharing their misdeeds when evil occurs so as to sever their evil, and sharing their goodness when meeting good so as to advance their goodness. By using these four things to adapt to their capacities and subtly entice them, one embraces and leads them to enter the Way. However, among the five, only the fourth is an adverse expedient; the rest are all favorable.
14.21
Second, in subsuming the particulars: in the treatise, "limitless conditions of practice" means that manifold types of minds must all be accorded with; the expedients adapted to the occasion are difficult to expound completely and cannot be counted, hence they are called "limitless." This is just like what the Lotus Sūtra describes regarding Avalokiteśvara and Gadgadasvara manifesting transformations and so forth.
14.22
Second, in discerning the function: in the treatise, from "by raising" downward refers to that which perfumes; from "sentient beings" downward refers to that which is perfumed; "increasing good roots" is the benefit. Good roots refer to faith developing successively, capable of generating the branches, leaves, flowers, and fruits of understanding, practice, and realization, hence it is said to "increase." If they "see," they either see his form or behold spiritual transformations; as described before, manifesting differential forms and matters causes those who see them to rejoice and give rise to good, destroy evil and enter principle, up to the benefits of the one, two, three, or four [types of good], and so forth. Thus the Vimalakīrti[-nirdeśa] states: "Some are terrified, some rejoice, some give rise to revulsion, or some sever doubts, and so forth." If they "hear," they either hear his teaching exhorting them to enter the Way; or, by hearing the sūtras and teachings recited by him, they follow the text to generate understanding and thereby accomplish wisdom born of hearing; or they hear the expounding of virtues of oneself and others, and thereby arouse a good mind.
14.23
First, in unfolding the conditions according to faculties: in the treatise, "the two conditions of near and distant" means that because hindrances are thick or thin, internal perfuming is consequently made potent or impotent. Due to internal perfuming, when meeting excellent conditions externally, good roots are aroused, which consequently have superiority or inferiority. Due to superiority or inferiority, faculties are caused to be ripe or unripe; thereby, sharp and dull faculties, as well as slowness and swiftness in entering the Way, are formed.
14.24
Second, in unfolding each individually: in the treatise, "the condition of increasing practice" means that the Buddhas serve as conditions to cause practitioners of the three vehicles to each increase their own practice in order to enter correct contemplation. The commentary states: "expedient practice" is the expedient of correct contemplation; because all the practices cultivated prior to the path of seeing are expedients for entering the principle. In the treatise, "the condition of receiving the Way" means that practitioners of the three vehicles, having entered the path of seeing, personally realize tathatā, which is termed "receiving the Way." In this case, too, the Buddhas serve as conditions to cause them to enter realization. The commentary states: "the four means of embracing" means that the Buddhas and bodhisattvas serve as conditions to increase that practitioner's practice of the four means of embracing in order to benefit others. "The three emptinesses and so forth" refers to the liberation gates of emptiness, signlessness, and wishlessness; this also means acting as conditions for them to cause them to abide in the three liberation gates to benefit themselves. It does not mean that when the Buddhas wish to serve as conditions for sentient beings, they must first internally abide in the principle of the three emptinesses. These two kinds of conditions are both interpreted as tatpuruṣa compounds.
14.25
However, if one relies on the treatise's meaning, these two conditions ought by principle to extend universally throughout the various stages of cause and fruition. For example, before entering faith, not having faith in cause and effect, the Three Jewels, and tathatā is called not yet receiving the Way. The Buddhas, bodhisattvas, and others act as conditions for them to cause them to faithfully accept it, so that they first become vessels for the Way, which is called the condition of receiving the Way. Having entered faith, the practice of the ten types of faithful mind that they cultivate also relies on their conditions to cause practice to increase, which is called the condition of increasing practice. For instance, before entering the ten understandings, the ten stages, the Buddha-stage, and so forth, it is called not yet receiving the Way. Relying on the power of their conditions, they are able to receive understanding, enter realization, attain nirvāṇa, and so forth, all of which are called receiving the Way. If from the stage of understanding onward they cultivate practices prior to the stages, and from the path of seeing onward they cultivate practices on the stages, the Buddhas and others serve as conditions to cause them to increase, which is called increasing practice. For example, because an eighth-stage bodhisattva attains signlessness and effortlessness, he intends to enter nirvāṇa and not advance to the ninth stage. For this reason, the Buddha manifests his body to make seven exhortations, after which the bodhisattva initiates practice and advances even more swiftly—how could this not be the condition of increasing practice? Even when on the verge of completing correct awakening, one still relies on the Buddhas as conditions. Receiving the Way and increasing practice may come earlier or later; both apply universally.
14.26
Question: This is the differential condition; as the previous commentary only matched it to ordinary beings and the two vehicles, how can this now be applied to those above the three [levels of] worthies? Answer: If it were as matched in the commentary, why does the earlier treatise state: "From the initial aspiration when first seeking the Way, up to attaining Buddhahood, wherein they either see or remember"? One should know that this single differential condition applies universally to ordinary beings, the two vehicles, and bodhisattvas of all stages. Question: The single equal condition is matched in the commentary exclusively to those above the three [levels of] worthies; can this condition exist in the previous stage of faith? Answer: If one relies on the treatise's meaning, it can also extend to the prior stages. This is because the later text states: "Namely, sentient beings, relying on samādhi, then attain equality, because they see the Buddhas." If, during the stage of the ten faiths, when properly cultivating the tathatā samādhi, one sees them within it, how could that not be the equal condition? One should know that the differential condition mentioned earlier is not defined in terms of what is seen within absorption; it merely manifests bodies across the ten realms according to type and expediency, hence it is named "differential." If, relying on samādhi, one sees the equal Buddha-body devoid of marked boundaries, that is the equal condition. In the commentary, the earlier passage merely discerned the two conditions provisionally in terms of perfuming based on consciousness—that was just a tentative formulation. Scholars should know this.
14.27
First, the ability to act with equality. The commentary states: "equal mind" means delivering all nine classes without discrimination. In the treatise, "natural perfuming" has two aspects: first, through original compassionate vows, constantly perfuming original enlightenment without ever departing from it; second, unconditioned loving-kindness and compassion constantly perfuming sentient beings, embracing them without abandonment, without waiting for deliberate intent—hence called "natural." The commentary states: "constant function" is the wonderful function of non-action, responding wherever there is an impetus. In the treatise, "wisdom of identical essence" means that this wisdom is identical in essence with tathatā, and is furthermore capable of knowing that all ordinary beings, sages, defilements, and purities are identical in one truth; this is the fundamental wisdom. The later phrase "and manifests actions" refers to subsequent wisdom. The commentary states: "explaining and establishing constant function" is also explaining and establishing the reason for equality: because the nature of tathatā is equal, unbroken, and inexhaustible, it is capable of universally delivering and never abandoning [sentient beings]. This is just as discussed below under arousing the mind upon the perfection of faith, within the great vow of equal expedients. In the treatise, "according to what should be seen and heard" means according to what should be seen in the stage of that bodhisattva, each sees the Buddha-body and pure lands; according to what should be heard, each hears the expounding of the Dharma, pointing out, instructing, benefiting, and delighting. "Manifesting actions" refers to manifesting the functional activities of great and small transformation bodies and lands. This means that manifesting bodies and expounding the Dharma are all the functions of initiating conditional perfuming, hence the commentary states that it reveals the marks of its function. Alternatively, in the text, "vowing to deliver all" is the supreme mind; "deliver" means causing them to attain extinction and liberation. "All sentient beings" is the vast mind; "constantly and eternally without abandoning" is the permanent mind; "wisdom of identical essence" is the non-inverted mind, because possessing wisdom, there is no mark of self or other. The above all reveal the essence of the equal condition; the last two lines reveal the marks of its function.
14.28
Second, matching the capacities: in the treatise, "samādhi" is rendered in Qin as "correct reception"; because one does not receive any sensations, it is the buddha-mindfulness samādhi. "Equally seeing the Buddha" refers to the dharmakāya Buddha. Because, relying on samādhi, seeing the Buddha's physical form is seeing the dharmakāya, since one does not grasp at the marks of form's boundaries—this is identical to the tathatā samādhi. The commentary states: "there is no self or other, and so forth"; this explains the previous equality, as is understood.
14.29
First, in presenting: in the treatise, from "this perfuming of essence and function" downward, attributes are omitted and not mentioned because they are non-dual with essence. This discerns correspondence by looking from the generated practice toward the perfuming essence and function.
14.30
Third, the explanation. The commentary states: "clarifying the inferiority of practice, and so forth" means that the mental consciousness and the five consciousnesses are all conceptual differentiations of subject and object in the deluded mind, not yet tallying with equal tathatā, but merely relying on the power of faith to cultivate, advance, and accord with it. "Ordinary beings" refers to those who have not yet entered the stages of faith; "bodhisattvas" refers to those from the ten faiths and three [levels of] worthies onward; this meaning is just as expounded above in the passage on the deluded mind perfuming tathatā. In the treatise, "not yet attained, and so forth" means that because they have not yet attained the non-conceptual mind, they do not correspond with the essence of tathatā; because bodhisattvas prior to the stages have not yet extinguished the conceptual differentiation of subject and object, the generated practice has not yet unified with the perfuming essence. The commentary states: "fundamental wisdom" is the non-conceptual mind; the wisdom that directly accords with principle is called fundamental wisdom. "Embodying" (ti) has the sense of according and unifying; the wisdom that directly embodies is called fundamental wisdom, deriving its name as a karmadhāraya compound. If one takes the "correct essence" as tathatā, it is interpreted as a tatpuruṣa compound, where the essence of the dharmakāya is tathatā. However, when expounded in terms of persons, one speaks of the dharmakāya, nirmāṇakāya, and so forth; when expounded in terms of dharmas, one speaks of the essence and function of tathatā, and so forth. In the treatise, "not yet attained sovereign actions" means that after realizing the truth, all generated practices are equal practices of tathatā's wonderful function; each and every practice arises from the truth and tallies with the principle of suchness; these are the functional activities of the true essence, hence called "sovereign actions." Now in this stage, they have not yet attained this practice, hence they cannot correspond with function; this means that the generated practice has not yet unified with the perfuming function. Because the perfuming function arises from the true essence, and sovereign actions also arise from the truth, if the two functions unite, they share the same essence, which is called "correspondence." Prior to the stages, this is lacking, hence it is said that they have "not yet attained" it. When reaching the stages, they attain correspondence and can then serve as perfuming conditions for persons of the three [levels of] worthies and others. Question: If so, why was it said earlier that the three worthies arouse function and serve as external conditions for the Hinayāna and others? Answer: What was expounded earlier was merely relying on the power of vows and the power of samādhi to be able to arouse differential conditions; in truth, they are not yet able to possess natural functional activities to serve as equal conditions. The commentary states: "subsequent wisdom after realizing the truth" means the wisdom aroused after realizing the truth; or alternatively, this wisdom can also realize the truth, because it can repeatedly reflect and take truth as its object, constituting the path of seeing of signs.
14.31
In the second [part], the treatise states: "The dharmakāya bodhisattvas" refers to those from the first bhūmi upwards to the tenth bhūmi, who are all called dharmakāya because they have attained equal wisdom, realized the principle of tathatā, and take the dharma of tathatā as their body. The commentary states: "Accord with the principle," and so forth, means that the practices produced unite with the perfuming essence; that is, the aforementioned dharmakāya is that with which they unite. This means that because this bodhisattva takes the Dharma as their body, person and Dharma are not different. However, "according with the principle" is another name for the previously mentioned fundamental [wisdom], the wisdom capable of realizing the principle of tathatā, construed as a determinative compound (tatpuruṣa). The treatise states: "With the Buddhas," and so forth, means that once they have attained the non-conceptual mind and are merged in darkness with the principle, they give rise to practices based on the real and cultivate everything comprehensively, benefiting self and benefiting others, uniting with the Buddhas' wisdom and function; the two functions are of one essence, which is termed "accordance." However, this section of the treatise, when compared to the preceding text, displays an asymmetry: the preceding text, in speaking of non-accordance, respectively adduced one subject and one object for fundamental [wisdom] and subsequent [wisdom]. This section of the text adduces the subject in the former and the object in the latter; this is merely an ingenious stylistic omission displaying both mutually, with no other intent. The commentary's explanation following this order readily complements the meaning, and the principle is clearly evident.
14.32
The commentary states: "Wisdom of conformity to measure" is another name for the aforementioned subsequent [wisdom]. It completely knows in accordance with the capacities of each respective sentient being and in accordance with the proportions of each respective conventional truth. In "realizing the real," and so forth, because one takes the realized real principle as a guideline, the practices one carries out all tally with tathatā, and thus it is called the "power of the Dharma." "Those who merely possess the power of faith" means that since those prior to the bhūmis have not yet tallied with the real, they are only able to faithfully follow it and cultivate by taking the real as an object; hence this is not the power of the Dharma. That on the bhūmis is called "true cultivation," whereas that prior to the bhūmis is called "objective-support cultivation"; this is indeed the meaning. "Those from the eighth bhūmi onward" explains spontaneity in terms of effortless practice. Various accounts state that from the initial aspiration and practice up to this bhūmi, two incalculable kalpas have already elapsed; from this point onward, one accords spontaneously, like a boat moving downstream without toiling at pole or oar, yet one must still pass through one more incalculable kalpa before reaching the fruit of buddhahood. Now, examining the intention of this section of the treatise, it is not necessary to assign [the term] "spontaneous" exclusively to the eighth bhūmi. Rather, when a bodhisattva on the bhūmis realizes the real and produces practices, all are based on the power of the Dharma and all are spontaneous; it is not necessary to reach the eighth bhūmi. Practitioners should understand this.
14.33
The treatise states: "Perfuming tathatā," and so forth, means that when one realizes the real and gives rise to practices, which in turn perfume tathatā, what ignorance could fail to be eradicated? It is like the solar disc emitting radiance that shines back upon the solar disc itself; how could any darkness dwell within it to oppose or resist? The commentary states: "When delusion is extinguished, practice is accomplished," which means that once the nine marks are extinguished, the myriad practices are accomplished. Because the myriad practices are accomplished, virtues are complete as sands of the Ganges; because the nine marks are extinguished, one wonderfully transcends worldly defilements. Question: A bodhisattva on the bhūmis still possesses the four consciousnesses, such as the consciousness of cognition; how can they be said to be in accordance and different from those prior to the bhūmis? Answer: The continuing consciousness is the conceptual differentiation of attachment to dharmas; because it is eradicated already on the first bhūmi, one attains non-conceptual wisdom and tallies with the principle. Although the consciousness of cognition remains, it is merely innate and does not obstruct the path of seeing. Furthermore, it exists when emerging from contemplation and is absent when entering contemplation; how much more so since it is partially eliminated from the first bhūmi onward and completely exhausted on the seventh bhūmi. Once the consciousness of the two coarse [marks] is exhausted, the two wisdoms—the wonderful and the equal—are accomplished. Realizing internally and manifesting externally, what obstruction could there be? Although the consciousness of the three subtle marks remains, with wonderful wisdom as predominant it does not conflict with accordance. Therefore, the treatise merely says that one attains the non-conceptual mind and makes no further mention of the consciousness of the three subtle marks. Because of this, it is not like the active manifesting of the object-consciousness prior to the bhūmis where there is no accordance. That it is not mentioned in the commentary is due to textual brevity.
14.34
Regarding whether the defiled and pure are exhaustible or inexhaustible: It was explained above that defilement and purity each possess functions, mutually perfuming one another to bring about the mundane and supramundane; yet it is not known which is ultimately superior and which inferior, or which dharma has an end and which dharma has no end. If both were inexhaustible, advancing in cultivation would be in vain. If both were exhaustible, it would result in annihilation. If it is said that one is exhausted, which dharma is exhausted? Hence this is clarified here.
14.35
In the first passage, the treatise states: "Furthermore, defiled dharmas... without interruption": Prior to entering the stage of the ten faiths, the nine marks blaze forth, the six defilements continue in succession, afflictions and karmic impressions repeat, retribution turns like a wheel, and throughout kalpas numerous as sands of dust nothing arrests or cuts them off. Therefore it was said earlier: "All sentient beings are not called enlightened, because from the beginning they continue thought after thought, never having departed from thought; hence it is called beginningless ignorance." Furthermore, it is said below: "Because the tathāgatagarbha has no prior limit, the mark of ignorance also has no beginning." Yet there is also no one who becomes deluded again after awakening; hence the sūtra states: "When awakening [dawns upon] delusion, delusion is extinguished; awakening does not give rise to delusion. Like wood turned to ash, it does not become wood again." Thus one knows that there is no initial moment of arising. "Up to the attainment of buddhahood, after which they are severed": Through internal and external perfuming power, one gives rise to a mind of revulsion and seeking, and first enters the ten faiths. Even if one is able to cease karmic action, one is still unable to sever afflictive defilements; only from the stage of the three worthies does one awaken and eliminate them, and only upon directly reaching the buddha-stage are they completely severed. Thus one knows that the word "severed" pervades all stages: the various stages involve partial severing and gradual severing, while the buddha-stage involves universal severing and permanent severing. Here, because the lower stages are omitted, it says "up to." Furthermore, saying "severed after attaining buddhahood" means that only after severing does one attain buddhahood; it does not mean that only after attaining buddhahood does one begin to sever them. The phrasing of the treatise is ambiguous; hence the text below states: "When ignorance is suddenly exhausted, it is called the wisdom of all modes." Also, it was said earlier: "Because of departing from subtle thoughts, one is able to see the nature of the mind." And it also says: "Destroying the composite consciousness, extinguishing the continuing mind, and manifesting the dharmakāya," and so forth. Such passages are not singular; these are all the meaning of extinguishing delusion to become a Buddha. Thus one knows that false and deceptive dharmas cannot be ultimate; hence it is said that they have an end.
14.36
In the next passage, the commentary states: "Directly revealing" is also an enunciation. Here it applies generally to causes, conditions, essence, and function, all collectively named pure dharmas. The treatise states: "Constantly perfuming" refers to the internal cause, the perfuming of essence and attributes. "The deluded mind is extinguished": Because the real perfuming is powerful, it diminishes the capacity of ignorance, and as one gives rise to practices that counteract it, the deluded mind is extinguished, accomplishing pure and perfect wisdom. "The dharmakāya manifests": Because the deluded mind that was perfumed is extinguished, the perfuming essence and attributes manifest; this is destroying the mark of arising and ceasing within the composite consciousness to reveal this non-arising and non-ceasing essence. That is to say, the tathāgatagarbha in bondage, at this point of manifestation, is named dharmakāya. This is precisely what was previously called ultimate enlightenment, the mark of wisdom-purity, the mirror of emergence from dharmas, the attainment of nirvāṇa, and so forth. "Perfuming by producing function": Once the dharmakāya manifests, it is able to give rise to spontaneous karmic function to respond to and transform sentient beings. This is the meaning of perfuming by function, which then constitutes the two conditions, differentiated and equal; that is precisely the aforementioned mark of inconceivable karma, the mirror of perfuming by conditions producing spontaneous karma, and so forth. "Therefore it is uninterrupted": This means that the three bodies are all permanent; being uninterrupted is the meaning of permanent. Now, this real teaching merely states that the two bodies are mutually identical without obstruction; how could they not be permanent? However, the present section heading's statement that it "has a beginning" is also provisionally stated according to the meaning of perfuming by function. If judged by the perfuming of essence and attributes, there is no beginning. Therefore the text states: "Because the dharma of tathatā constantly perfumes." Also it was said earlier: "From beginningless time it is endowed with undefiled dharmas, fully equipped with inconceivable karma, serving as the nature of objects," and so forth. And it states next: "It is not produced at a prior limit." And it states below: "Because the tathāgatagarbha has no prior limit." Here, temporarily juxtaposing it with false dharmas, this section heading was provisionally formulated; one must not rigidly cling to it as identical to an incomplete teaching. The commentary's text is understandable.
14.37
Explaining the meaning of that which is indicated, the commentary has two parts: First, recounting the intention of the chapter. "The preceding dharma" points to the dharma of the mind of arising and ceasing in the preceding section. Having fully clarified the differing marks of arising and ceasing of defiled and pure dharmas, this dharma of arising and ceasing consequently possesses the function of revealing the three greatnesses; hence it is pointed out now. From "Question" below, it is fully as in the "Ascertaining the Meaning" section. "Expresser and expressed": "Expresser" refers to that which can express, meaning revealing clearly. The Shuowen says: "Quan means complete, meaning fully stating both phenomena and principle." Now, in this single gate of tathatā, the gate is the expresser and the essence is the expressed. Since the gate is designated as tathatā, tathatā is the expressed intent; therefore the gate and the essence are not two and not distinct. "Difference between dharma and meaning" refers to the dharma and meanings of the One Mind and the three greatnesses. All these have already been explained in the "Ascertaining the Meaning" section.
14.38
In the first [part], on essence, the treatise states: "All" pervades both ordinary beings and sages. "Ordinary beings" refers to the six ordinary realms, namely all ordinary worldly beings. From "śrāvakas" downward refers to the four sage realms. This reveals that the equal tathatā, from ordinary beings to sages, whether great or small, whether cause or fruit, is of one essence without difference. It has never decreased in the delusion of ordinary beings, nor has it ever increased in the awakening of sages; the same holds for small and great, cause and fruit. Moreover, when defilement arises it does not increase, and when obstructions are exhausted it does not decrease. Furthermore, when function is concealed it does not decrease, and when virtue is manifested it does not increase. Now, this greatness of essence pervades both sentient and insentient, and therefore the sūtra states: "All worlds of cause and fruit down to fine dust motes take essence through the mind." Here it is spoken of provisionally with exclusive reference to sentient beings. The commentary states: "You means superior, indicating that the Buddhas are the most superior and ordinary beings the most inferior, with the intermediate stages mutually viewed pervading both superior and inferior." "The real essence," and so forth, means that the inherently virtuous direct cause is like great space: although thatched huts and lapis lazuli halls differ, how could the space within them be distinct? Therefore the Heart Sūtra states: "All dharmas have the mark of emptiness: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease." "The stage of ordinary beings," and so forth, clarifies that this dharma-essence is not to be understood as proceeding from non-existence to existence in the former stage of ordinary beings, nor as proceeding from existence to non-existence in the later stage of buddhahood. However, speaking comprehensively, in truth both the stage of ordinary beings and tathatā have no prior limit; it is not that ordinary beings have a prior limit while the real nature has no prior limit, and the same holds for the stage of buddhahood. Therefore the text below states: "Because the tathāgatagarbha has no prior limit, the mark of ignorance also has no beginning." And it also says: "Because the tathāgatagarbha has no posterior limit, the nirvāṇa realized by the Buddhas accords with it, and thus has no posterior limit." Yet the intent of the treatise here does not necessarily speak in terms of stages; it merely says that exhausting the past, it did not arise from having a prior limit; exhausting the future, it will also not be extinguished from having a posterior limit. "Limit" means time. Yet looking at the treatise's text, it strongly appears not to deny prior and posterior limits, but merely that the real essence does not arise or cease within prior and posterior limits. Consequently, the commentary has this explanation; those with wisdom examining it can understand its intent. The treatise states: "Constant and eternal": this is essentially one meaning. The separate assignment in the commentary is also merely provisional.
14.39
"All reveal," and so forth: It is also possible that not increasing or decreasing, and not arising or ceasing, are both reasons that reveal constancy and eternity. Furthermore, only non-arising and non-ceasing is non-increasing and non-decreasing, and ultimately constant and eternal. If there were arising and ceasing, there would be increase and decrease, and it would not be constant and eternal. Furthermore, this phrase reveals neither defiled nor pure: it is not defiled when in bondage, and not pure when emerging from obstructions. Were it not so, there would be mutation; how could it be called constant and eternal? Moreover, because it is "such" (tathā) there is no increase or decrease; because it is "real" (bhūta) there is no arising or ceasing; the latter phrase summarizes them. Furthermore, these three meanings correspond precisely to the preceding text's "ultimately equal, without mutation, and indestructible," matching them respectively.
14.40
In the first general [passage], the treatise states: "From the beginning," and so forth, reveals that there is no beginning; hence it says "from the origin onward." Discerning that it is not outside the essence, it says "its own nature." Clarifying that it lacks nothing, it says "replete with." Intending to be all-encompassing, it says "all." Functional and virtuous activity, hence it says "merits."
14.41
Second, the specific [explanation]. The treatise states: "Great wisdom..." This has a general and a specific [sense]: in the general sense, cognition (zhì) is prajñā (huì), light is brightness, and wisdom (zhìhuì) is radiance (guāngmíng). In the specific [sense], when designated by its meaning it is called "wisdom," and when apprehended by its marks it is called "radiance." Cognition is the essence, while prajñā is the function; light is the mark of the essence, while brightness is the mark of the function. Like the essence of a maṇi jewel possessing radiance: its self-luminosity is called "light," while its illuminating objects is called "brightness." Universally pervading ordinary beings and sages is called "great"; that which is revealed according to the Dharma is called "meaning" (or "attribute"). Further stating "its own essence" reveals that these marks are identical with the essence, without being two separate things. The commentary states: "The cognitive brightness of original enlightenment..."—this merely takes the general sense. The treatise states: "Universally illuminating..."—this is actualized enlightenment. The realm of reality (dharmadhātu) has two [aspects]: principle and phenomena. When actualized enlightenment illuminates principle, that is cognition that accords with principle (yathāvadbhāvikatājñāna); when actualized enlightenment illuminates phenomena, that is cognition that accords with extent (yāvadbhāvikatājñāna). Because it perceives principle and extent equally, it is said to "universally [illuminate]." The commentary states: "Original enlightenment..."—this is spoken in terms of essence. When that original enlightenment shows its illuminating aspect, it is then named "actualized enlightenment"; the essence of actualized enlightenment is originally original enlightenment. The treatise states: "True and real..."—arising based on sense faculties and discerning objects, this aspect is called "consciousness and cognition." Discerning principle and phenomena as they are, forever free from all faults, it is therefore called "true and real." The commentary states: "Non-inverted..."—that is, free from the four inversions and all other clung-to conceptualizations.
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Linked texts (1)
- 起信論疏筆削記 — Classical Chinese