起信論疏筆削記 15

English (machine translation) 15

Language: English

15.1

Recorded by the Śramaṇa Zixuan of Changshui

1. Under "compassionate practice":
[Śāstra:] "The Buddhas originally in the causal stage": refers to the various practices performed when they were bodhisattvas. Taking loving-kindness and compassion as the basis, there were none that did not put benefiting others first, gathering and transforming sentient beings. "The various pāramitās" downward means gathering them to adhere to oneself through the various perfections, transforming them to follow good. Gathering the impoverished with generosity, gathering the transgressors with holding precepts, and so forth: this applies to both self-benefit and other-benefit. Therefore the Vimalakīrtinirdeśa-sūtra says: "Gathering the poor with limitless wealth, gathering the transgressors with pure observance of precepts, gathering the wrathful with disciplined practice of patience, gathering the indolent with great diligence, gathering the distracted with one-minded meditation, gathering the unwise with decisive wisdom."

15.3

2. "Great vows":
[Commentary:] "The vast and great mind": this is the "sentient beings are boundless, I vow to deliver them" among the four universal vows. It also accords with the Buddha's command in the Vajracchedikā to those who give rise to the bodhimind to deliver universally the four modes of birth and nine classes. Maitreya's commentary also calls it "the vast and great mind". "The long-enduring mind": this is identical to what the Avataṃsaka's Bhadracarīpraṇidhāna says: "Only when the realm of sentient beings is exhausted will my practice be exhausted; because the realm of sentient beings is inexhaustible, my practice and vows are also inexhaustible." The former is discussed horizontally in terms of space; hence it says "equal to the realm of sentient beings". The latter is discussed vertically in terms of time; hence it says "exhausting the future".

15.4

3. "Skillful means":
[Commentary:] "Deep compassion": directly seeing sentient beings as parents and so forth does not compare to seeing them as identical to one's own body; only then is it supreme depth. "Deep wisdom": comprehending mind-only, knowing that sentient beings fundamentally have no self-nature, are originally without thought, and have from the beginning been in nirvāṇa without waiting to be extinguished. That Hīnayāna and provisional teachings cannot obliterate these marks is entirely because their wisdom is shallow; the bodhisattvas of the true teaching nowadays are the converse, hence it is called "deep". "Along with the above" refers to being along with deep compassion. "Non-inverted": sentient beings are fundamentally identical with oneself, and identical in that all are without mark; thus seeing different marks constitutes inversion, whereas now it is entirely the converse. "The reason for the long-enduring [mind]": also explains the reason for the vast and great [mind]; the commentary text was abbreviated. If one could not comprehend identity with one's own body and obliterate their marks, how could one thus universally deliver and eternally deliver? In inquiring about the reason, the intent is: for what reason can they be taken as one's own body, while also not apprehending marks of sentient beings? "Relying on the gate of tathatā and so forth": because within this gate it is revealed that all phenomena are identical with the true and identical with suchness, therefore their bodies and one's own body are equal and non-dual; how could one not pity them and wish to deliver them? Furthermore, since they are identical with the One True and all without mark, who is the delivering subject? Who is the delivered object? Therefore one does not apprehend their marks of sentient beings. However, carefully investigating the meaning of this passage: taking the two lines from "grasping all [sentient beings]" downward to connect backwards to the preceding section explains the reason for the vast and long-enduring, while from "and yet not apprehending" downward adduces the fundamental great wisdom. The inquiry and explanation below merely reveal the reason for not apprehending marks; upon detailed examination this can be seen.

15.5

II. Revealing the fruit, in three [parts]: 1. Restating and adducing the previous causes.
[Śāstra:] "Wisdom of great skillful means": this is explained in terms of general and specific. In the general sense, skillful means is itself wisdom, which further has two meanings: first, wisdom that accords with deliverance is in all cases skillful means, and this extends downward through the vajra-uninterrupted [path], not being restricted to before the bhūmis; therefore the conclusion of the ten bhūmis is called "fulfilled skillful means". The Yuanjue jing also says: "Although there are many skillful means, all are called accordant wisdom." Second, because this wisdom is the skillful means of great compassion. If there were no wisdom as skillful means, it would not be great compassion, because it would fall into affection and views. Therefore earlier it spoke of sentient beings without apprehending marks of sentient beings, which the commentary explained as deep wisdom. Yet sometimes one gives rise to compassion on account of wisdom, since only when one knows others to be identical to oneself does one wish to deliver them; or sometimes one gives rise to wisdom on account of compassion, since not knowing how to regulate them, one learns skillful means. In fact, both explanations apply symmetrically. In the specific sense, witnessing the true is called wisdom, and engaging the conventional is skillful means; these are the different names for fundamental and subsequent [wisdom]. That is, severing fundamental ignorance and seeing the dharmakāya is the efficacy of wisdom; initiating inconceivable activity to transform and benefit beings is the power of skillful means. The intent of the present treatise possesses both this general and specific [sense].

15.6

2. Elucidating the fruit of self-benefit.
[Commentary:] "The fruit of self-benefit": corresponds to the mark of wisdom-purity. The dharmakāya of the fruit stage is precisely the original enlightenment of the causal stage; adducing the cause to reveal the fruit, it thus says "seeing the original dharmakāya". Earlier, adducing the fruit to reveal the cause, it said "relying on the dharmakāya, original enlightenment is spoken of"; this and that mutually reveal each other.

15.7

3. Elucidating the fruit of benefiting others, in three [parts]: first, elucidating the profoundness of the function.
[Commentary:] "Karmic function": this is the mark of inconceivable karma, subtle and difficult to comprehend, beyond the reach of mind and speech. Without needing to plan beforehand and only then initiate transformation, it is therefore called "profound", not being intentional and so forth. "The Mahāyānasaṃgraha and so forth": the full text says: "If the Buddha-fruit is revealed by non-conceptual wisdom and is free from conceptual differentiation, how can the Buddhas rely on sentient beings to perform beneficial acts, in accordance with the principle without inversion, and perform acts without effort? Therefore the verse is spoken again: 'Like a mani jewel and a celestial drum, / Which without thought achieve their own tasks, / Even so, without conceptual differentiation, / Manifold Buddha-tasks are accomplished.'" This reveals that the Tathāgata's three karmas act without effort, and both are inconceivable. "Mani": Sanskrit; here translated as "free from defilement", and also "increasing"; formerly translated as "wish-fulfilling". This exemplifies the Tathāgata's bodily and mental karmas: if according with what is confronted it manifests different images, it exemplifies the Buddha's bodily karma; if according with what people require it produces various objects, it exemplifies the Buddha's mental karma. "Celestial drum": owned by the king of gods; when the asura army comes, the drum naturally produces a sound within saying "the bandits are coming", and when they retreat it says "the bandits are retreating"; this exemplifies the Buddha's vocal karma. Although these two objects have their functions, they are without thought and deliberation; hence they can exemplify the Buddha's effortless three karmas. "Achieving their own tasks": manifesting images and emitting sounds, each according with its function accomplishes tasks. Alternatively, taking the jewel and drum achieving their own tasks to exemplify bodily and vocal [karma] alone, while both being without thought together exemplify mental karma.

15.8

2. Revealing the vastness of the function.
[Commentary:] "Function conforming to principle": because it is the function identical with essence, the essence being pervasive, the function is pervasive, both being without spatial location. Were it not so, how could it be called the function of tathatā?

15.9

3. Function yet eternally quiescent, in two [parts]: first, properly revealing.
[Śāstra:] "And also and so forth": previously there was no mark of sentient beings who are transformed; here there is no mark of the adapted application of the transformer. In relation to the preceding text, it thus says "and also". "The function is eternally quiescent": although manifesting various bodies, one does not move from the limit of reality; although expounding various teachings, one constantly abides in the principle beyond words.

15.10

2. Inquiring and explaining.
[Commentary:] "The three bodies": although now generally adduced, the intent is directed at the transformation body, because the transformation body is the mark of function.

15.11

[Regarding the text of the] śāstra: "The dharmakāya and the wisdom-mark body (jñānalakṣaṇa-kāya), united, constitute the true body, because principle and wisdom are non-dual. The supreme [truth]..." and so forth distinguishes them in terms of the two truths: the intention is to explain that because it is markless, it is not conventional truth; because it is unconditioned (asaṃskṛta), it is free from purposeful action.
[Regarding the text of the] commentary: "Setting aside the faculties [of sentient beings]" means not speaking with reference to sentient beings. The wondrous principle is the dharmakāya; original wisdom is the wisdom-mark body. As for "there are no nirmāṇa or [saṃbhoga] bodies..." and so on, whatever has marks belongs entirely to conventional truth, because it arises from conditions of resonance with the faculties [of beings]. Now, since the faculties are set aside, it says "there are no more [bodies]". As for "merely following..." and so on, where there is a resonance, there is an accordance. Since it arises following conditions, and conditions have no self-nature, its function is constantly tranquil; hence it says "there is no function".
There are two senses in which it can be said that there is no function: First, it pertains to the cause. The cause is compassion and wisdom. Yet there are the proximate and the remote: the remote is wisdom, and the proximate is compassion, because compassion arises relying on wisdom. Hence the śāstra states: "From the post-attainment wisdom flows forth the mind of great compassion." If it lacked this cause, transformation would never arise. Just as the two vehicles lack compassion and worldlings lack wisdom, how could there be transformation? Second, it pertains to conditions, namely, sentient beings whose faculties have ripened. If it lacked those conditions, transformation would likewise not arise, because across the ten directions there are worlds with and without Buddhas. Thus, these two aspects require each other; only when causes and conditions are fully present can it be accomplished. Since it pertains to causes and conditions, how could an essence of transformation be found?
From "Like waves..." downward is a simile. From "Therefore the function..." downward is the correlation. Tranquility is the essence itself. Hence Du Shun said: "In its function, it surges like waves and boils like a cauldron, operating entirely through the true essence. In its essence, it is still as a mirror and clear as a stream, gathering in accordance with conditions and converging in tranquility."
From "The Nirvāṇa [Sūtra]..." downward quotes proof. "This body" is the transformation body (nirmāṇakāya). As for "and so on", that text fully says: "My body now is precisely the permanent body, the dharmakāya, the adamantine indestructible body." Because all three bodies possess the sense of permanence, it says "dharmakāya" again to eliminate ambiguity. Fearing people would not understand the characteristic of the dharmakāya, it therefore adduces a simile: it is like an indestructible diamond (vajra). Tathatā is the dharmakāya; wisdom is the saṃbhogakāya. As for "existing alone", because the dharma and saṃbhoga [bodies] are united, it repeats "tathatā" to indicate non-duality. As for being "named dharmakāya", it subsumes wisdom into suchness (tathatā), designating it in terms of the fundamental. Thus the Nirvāṇa [Sūtra] subsumes function into essence, while the Mahāyānasaṃgraha directly reveals the true body; although their verbal formulations differ, their meaning and intent do not.
[Regarding the text of the] commentary: From "Although the true..." downward, the sūtra states: "The Buddha's true dharmakāya is just like empty space; it manifests forms in response to things, like the moon in the water." Tranquil yet constantly functioning—this is what it means.

15.12

1. The responsive body (nirmāṇakāya), which in the śāstra has two [parts]: 1. Identifying the persons in terms of consciousness.
[Regarding the text of the] commentary: As for "Worldlings..." and so on, it is because [followers of] the two vehicles are deluded regarding the fundamental consciousness (ālaya-vijñāna). "Worldlings" refers to all worldlings up to the ten faiths. At the stage of faith, they have refined faith in tathatā and already understand mind-only, but their phenomenal consciousness is coarse, evident, and acute, naturally differentiating dharmas external to the mind. As for "Now seeing..." and so on, the object encompasses both defiled and pure: although what they see is the Buddha, it still belongs to a pure object, and they still take it to be outside the mind. As for "It may also..." and so on, previously phenomenal consciousness was taken as that upon which [the vision] relies, while now phenomenal consciousness is taken as that which is realized. "That which is realized" means merely being able to know its existence, not realization that cuts it off. Yet that upon which it relies is precisely that which is realized; ultimately there is no difference. As for "relying on this coarse consciousness..." and so on, it is like a bright mirror facing a physical form: the manifestations of images differ; how could an ugly form yield a beautiful image? Thus beauty and ugliness reside in the form, while the mirror has no liking or disliking; the name "responsive body" is established from this.

15.13

2. Explaining the reason why they see coarsely.
[Regarding the text of the] commentary: As for "deluded about mind-only", the Buddha manifests from within the mind, yet they conversely see him coming from outside the mind; not knowing mind-only, it is therefore said to be "deluded about the mind".
[Regarding the text of the] śāstra: From "grasping at form..." downward, it is delusion regarding the object. Due to being deluded about mind-only manifesting and grasping, they consequently see real objects outside the mind, unaware that they are identical to emptiness, and therefore grasp at boundaries. As for "unable to fully know", they do not know that form is like its mind, having no boundaries; seeing only boundaries, they therefore do not fully [know it].

15.14

[Regarding the text of the] commentary: From "Not penetrating..." downward, the text has three parts: 1. Briefly elucidating the text. "Not penetrating": form arises from one's own mind and fundamentally has no substance of its own; originally it is one's own mind. Because the mind has no boundaries, it causes form and the like to also have no boundaries. Now worldlings and [followers of] the two vehicles do not penetrate this meaning; seeing it come from outside, they therefore construct boundaries and grasp at it.

15.15

[Regarding the text of the] commentary: From "Question: The Buddha's body..." downward, 2. A detailed presentation of questions and answers, having fourteen in total: First, the objection that the Buddha's body and worldlings' consciousness are not distinguished. As for "sentient beings' consciousness", because the śāstra states that they do not know it is manifested by the transforming consciousness (pravṛtti-vijñāna), the intent is to clarify that the Buddha's body is manifested by the transforming consciousness, yet worldlings and followers of the Hinayana do not know this. Now the intent of the question is: the transforming consciousness is with outflows (sāsrava) and belongs to sentient beings. The responsive body is without outflows (anāsrava) and naturally belongs to the Buddha. Why is the pure body [said to be] only this defiled consciousness? Is this not failing to distinguish between worldling and sage, defiled and pure?

15.16

[Regarding the text of the] commentary: From "Answer: Sentient beings..." downward, 2. The answer that the source is the same while the branches differ, in terms of delusion and awakening. From "sentient beings" to "are non-dual" marks the source. Sentient beings are false; in contrast to the false, it says "true mind". The Buddhas are marks; in contrast to marks, it says "their essence". "Equal" reveals that there is neither increase nor decrease. "Non-dual" means they are of one essence, not divided. This means that the true mind of sentient beings is precisely the essence of the Buddhas, without increase or decrease, not divided into two. From "Only sentient beings..." downward explains that the function has not yet been manifested. Because ignorance is forceful, it consequently causes the essence of tathatā to be hidden, merely manifesting defiled dharmas and giving rise to the nine marks. Since the true is powerless, it cannot manifest the pure function of the responsive body, just as water struck by the wind only raises waves and cannot manifest images. From "Because that..." downward reveals the reason why the function becomes manifest. As for "internally perfuming the false mind", as the previous text says: "Because the dharma of tathatā exists, it perfumes ignorance, causing its false mind to loathe the suffering of birth-and-death and joyfully seek nirvāṇa," and so forth. The present text speaks generally, hence it says "perfumes the false mind". As for "their loathing and seeking are inferior", although worldlings and [followers of] the two vehicles have loathing and seeking, they are not yet able to give rise to the valiant and energetic great practice of mind-only; therefore, the function that manifests is merely the responsive body, coarse and evident. As for "their loathing and seeking increase", from the three stages of worthiness upward to the ten stages (bhūmi), the saṃbhogakāya they perceive becomes gradually subtler, because it manifests in accordance with the increase and superiority of their loathing and seeking. As for "loathing and seeking cease", it is because ignorance is exhausted and what is realized is fathomed to the utmost. As for "actualized enlightenment..." and so on, there is no falsehood to be severed, so actualized enlightenment is identical with original enlightenment; there are no sentient beings to be saved, so the transformation body returns to the dharmakāya. "Equal" means that the actualized and the original are equal, the true and the responsive are equal; hence it is stated again, and "without duality or distinction" is likewise like this. From "Not yet reaching..." downward concludes the answer. Since the coarseness and subtlety of the Buddha's body both depend on the superiority and inferiority of joyful seeking and loathing, is this not the meaning of mind-only? Therefore, the śāstra states that it is manifested by the transforming consciousness.

15.17

[Regarding the text of the] commentary: From "Question: If based on..." downward, 3. The objection regarding the contradiction between arising from the true and being manifested by consciousness. The intent is: above it was said that following the stream and being deluded about the true prevents the function from arising, whereas turning against the stream and awakening to principle causes the function to arise. One should know that this function arises from the true; how can the śāstra say it is manifested by the transforming consciousness?

15.18

[Regarding the text of the] commentary: From "Answer: Transforming consciousness..." downward, 4. The answer on mutual assistance between following the stream and turning against the stream. As for "Relying on this..." and so on, the śāstra states: "Because it relies on that which can see, objective realms falsely manifest." As for "This consciousness..." and so on, the transforming consciousness is formed by the true mind following the stream; its nature and marks are not separate, hence it is called "harmoniously combined", and harmonious combination is the ālaya-vijñāna. As for "not established apart from the true", the false must rely on the true, just as waves rely on water; hence the śāstra states: "All marks of mind and consciousness are ignorance; the mark of ignorance is not separate from the nature of enlightenment." Moreover, delusion exists relying on enlightenment; apart from the nature of enlightenment, there is no non-enlightenment. As for "not revealed apart from the false", because the function does not arise by itself, it must depend on conditions. This has two senses: First, spoken in terms of its own essence: the tathatā fundamentally possessed by sentient beings is the essence of function. If there were no false mind to serve as the condition to be perfumed, then this true function could never arise, and what purpose would its arising serve? Because there is a false mind to be perfumed, it reveals that the true mind has efficacy, causing them to loathe and seek, and gradually manifesting the marks of function in their own consciousness. Second, spoken in terms of the Buddha's essence: if the Buddha's function of response and transformation did not have sentient beings as conditions, it would likewise have no way to arise, and its arising would also be of no function. Inferring from both sides, it truly stems from the false. If separated from the false, there are genuinely no marks of function. Therefore, the gate of tathatā only reveals its own essence, and reaching the ocean of fruition, it is likewise obliterated into the same single enlightenment. Hence the text below says: "There are no mutual perceptions of form-marks between each other." Just before this, the commentary says: "Function returns to essence, equal and non-dual." As for "Therefore attachment..." and so on, just as a person with clear eyes does not see sky-flowers, and someone completely blind also does not see flowers, only someone afflicted with cataracts sees sky-flowers. Hence the Avataṃsaka states: "Just as what is observed by clouded eyes is neither internal nor external, seeing the Buddhas in the world should be known to be likewise."

15.19

[Regarding the text of the] commentary: From "Question: If based on..." downward, 5. The objection regarding the distinction between the mind-Buddha and an external Buddha. The intent is: if, as previously explained, the essence of tathatā relies on false conditions to give rise to function, then this would be the coarse and subtle function of sentient beings' own true mind; how can it be spoken of as the saṃbhoga and nirmāṇa bodies of other Buddhas?

15.20

[Regarding the text of the] commentary: From "Answer: Sentient beings..." downward, 6. The answer that the essence of mind and the essence of Buddha are without distinction. As for "The essence of the Buddha..." and so on, the intent is: since the true mind of sentient beings is precisely the true essence of the Buddhas, one should know that the responses and transformations arisen from sentient beings are precisely the responses and transformations of the Buddhas. This first points out that the essence is identical. From "The Avataṃsaka..." downward quotes proof. "The meaning is one" refers to the essence, because the essence of tathatā has no distinction. From "Since following..." downward concludes the answer that the functions are identical. Based on the previous question and answer, it should properly say: "How could it not be the response and transformation of sentient beings' true mind?" The commentary text merely concludes with the dharmakāya; because the dharmakāya is precisely the true mind of sentient beings, it is kept brief.

15.21

[Regarding the text of the] commentary: From "Question: If the meaning..." downward, 7. The objection that master and disciple are one in meaning but different in the texts. The intent is: if one says that the function arisen from the Buddha's dharmakāya is precisely the function of sentient beings' true mind, then this would be the Buddha of oneself giving rise to function to teach and transform oneself; why is it also said that the power of the Buddha's vows of compassion perfumes and causes the function to arise?

15.22

[Regarding the text of the] commentary: From "Answer: Precisely this..." downward, 8. The answer that different texts still converge on one meaning. The intent is: the Buddha's vows of compassion are precisely the vows of compassion of sentient beings' true mind, without duality or distinction. If spoken with reference to the Buddha, they are called the Buddha's vows of compassion; if spoken with reference to sentient beings, they are the vows of compassion of the true mind. As for "meaning that without..." and so on, this explains and completes it, meaning that the true mind is precisely the nature of vows of compassion; the nature is the essence of the Buddha, and the function arisen from the essence of the Buddha is appropriately named the Buddha's vows of compassion. It is just like an object that originally belongs to the master of the house: when used separately by men and women, each claims it as their own. As for "nature-origination" (prakṛti-sambhava), nature has no this or that; how could function become two?

15.23

[Regarding the text of the] commentary: From "Question: Sentient beings..." downward, 9. The objection that the mind-Buddha does not give rise to transformative function. Because it was previously said that sentient beings' true mind is identical to the Buddha's essence, and the Buddhas' responses and transformations are precisely the function of sentient beings. Therefore the intent is: sentient beings all possess the true mind without exception; why can the Buddhas give rise to transformative function while sentient beings cannot give rise to it?

15.24

[Regarding the text of the] commentary: From "Answer: Not yet having..." downward, 10. The answer that not yet having given rise to loathing and seeking contradicts function. Examine this in detail as explained in the second answer above.

15.25

[Regarding the text of the] commentary: From "Question: Since..." downward, 11. The objection regarding the inability to perfume and cause the aspiration to arise. As previously explained, the reason sentient beings are able to give rise to loathing and seeking is entirely due to the internal perfuming power of original enlightenment. Since they originally possess original enlightenment, why do they not, like the other Buddhas, perfume and give rise to loathing and seeking early on?

15.26

[Regarding the text of the] commentary: From "Answer: Ignorance..." downward, 12. The answer citing the previous mutual deficiency of causes and conditions. This is extensively distinguished in the questions and answers under the internal perfuming of essence and marks above.

15.27

[Commentary] 'Question: If the true mind ...' [marks] the thirteenth: the objection asking why the true Buddha would rely on practicing causes. The idea is: if it is born from practice, then fundamentally it was not yet a Buddha; how then could it be said earlier that the true mind of sentient beings is identical with the essence of all Buddhas, while here one discusses a response and transformation body?

15.28

[Commentary] 'Answer: This is explained in terms of ...' [marks] the fourteenth: the reply that cause and result lack an intrinsic nature and share the same source. The idea is: what is said about being 'born from practice' merely means that because original enlightenment follows the flow and becomes defiled, and actualized enlightenment reverses the flow and becomes pure, there is the teaching that practice brings it about. If one strictly examines the true mind, it has no difference whatsoever from the Buddha's essence; thus cause and result, delusion and awakening, are completely without distinction. Here the commentary consistently explains that actualized enlightenment is identical with original enlightenment to demonstrate non-distinction, taking the result to illustrate the cause.

15.29

[Commentary] 'Above ...' [marks] the third: contrasting and analyzing the provisional and the real. The real teaching is as analyzed above. According to what the provisional teaching explains, sentient beings and all Buddhas serve as decisive conditions (adhipati-pratyaya) for each other; therefore, an image is manifested within one's own consciousness. Now this commentary text provisionally explains from the side of sentient beings: relying on the Buddha's compassion and wisdom as the decisive condition, and with the seeds for seeing the Buddha in one's own consciousness as the cause-condition (hetu-pratyaya), one relies on the transformation body manifested by the Buddha as the substantive basis (dharmin/bimbam). Yet, transforming and giving rise to an image within one's own consciousness, one sees the Buddha; only this image is manifested by one's own consciousness, and therefore it is called vijñaptimātra. As for that substantive basis, it is subsumed within the Buddha's consciousness and does not belong to sentient beings. If explained this way, then outside of one's own consciousness there is separately a Buddha's substantive basis; how could that establish that all is mind-only? It is not the same as what the present text says—that response and transformation are manifested solely by one's own mind. Even if one says it is due to the Buddha's compassionate vows, these too are non-dual and non-different from the compassionate vows of one's own mind. Therefore it is now cited to contrast and analyze them, so that one must know that the provisional and real are distinct. The rest, as in 'as below...', points to the place of extensive explanation.

15.30

First, presenting the person in terms of consciousness. [Śāstra] 'Ultimate stage' means the tenth bhūmi, not the stage of wondrous enlightenment. 'Accords with the karma-consciousness' means that the mark of karma sequentially manifests all realms of experience; this means that the objective realm is born from consciousness. The bodhisattvas from the ten abodes onward profoundly penetrate this principle and practice according to it; hence they see the saṃbhogakāya Buddha. 'Initial generation of the intention' means the generation of the intention through the completion of faith. It may also mean that from the initial faith onward it is called the initial generation of intention; here, whatever is seen relying on the mind of samādhi is the aforementioned impartial condition.

15.31

Regarding 'the two retributions of the dependent and primary': in fact, this text has three sections: from the beginning up to 'measureless minor marks' is the primary retribution; from 'the place of abiding' up to 'adornments' is the dependent retribution; and from 'in accordance with...' onward jointly clarifies both retributions, revealing their boundless and inexhaustible marks. In the first passage, [Commentary] 'the body has no demarcation': being measureless means having no demarcation; hence the sūtra says: 'The Tathāgata's physical form is inexhaustible.' 'Relying on the body there are major marks': physical form is the body; relying on that physical form there are major marks. 'Relying on the major marks there are minor marks': that is, relying on the major marks, the minor marks flow forth. This means that the body has extraordinary major marks, and all the marks are wondrous and fine. [Commentary] 'However, regarding the marks...', explains the purpose of manifesting the major and minor marks. Master Kai also said: 'What expresses virtue is called a major mark; what pleases feelings is called a minor mark. If there were no merit, one would not respect [it]. If one does not respect [it], one does not recollect [it]. Because the benefit for those who recollect the Buddha is profound, he manifests the marks. If worldly people could merely replace their common feeling of mindfully desiring worldly beauty with mindfulness of the Buddha's marks, then they might approximate the Way. Yet I have not seen anyone who loves virtue as much as they love bodily beauty; how lamentable!' 'Adorning the body' means to adorn the Buddha's body, making it wondrous and fine. If it were not wondrous and fine, one would not cherish and delight in it. If one does not cherish and delight in it, one does not draw near. Because of not drawing near, one does not hear the Dharma, up to liberation. The Buddha's intention lies here, and therefore he displays his fine qualities. The *Mahāprajñāpāramitopadeśa* says: 'If an ugly person preaches the sublime Dharma, the listeners' hearts take no joy in it.' Master Zhao said: 'Making an exalted form is merely [for the sake of] the major and minor marks; how could it be that worldly adornment resides in the mind?'

15.32

Second, the dependent retribution. [Commentary] 'That which relies and so forth' means that the dependent and primary retributions correspond to each other, because both are vast and great. For a body of boundless merit to abide in a land of measureless adornments is appropriate. The marks of adornment are fully present in the various sūtras, and cannot all be cited. *Sphaṭika* is translated here as 'water-jade' or 'water-pearl.'

15.33

Third, jointly clarifying inexhaustibility, [divided into] two: 1. horizontally revealing boundlessness. [Śāstra] 'In accordance with where...', clarifies that regarding the primary retribution, every sense faculty is boundless; regarding the dependent retribution, every dust mote is all-pervading. 'Inexhaustible' means having no boundaries or limits. [Commentary] 'Due to this...', explains seeing without demarcation. The reason is that bodhisattvas accord with the principle of vijñaptimātra and comprehend that physical form is mind-only, having no demarcation. Because of this understanding, the marks seen correspond to that contemplative mind: all pervade the dharmadhātu and are interfused with sovereignty. Those on the bhūmis and above personally realize this principle, so they have no doubt. Yet among them, according to the strength of their wisdom, what is seen differs in quality and depth, as the śāstra states below: before the bhūmis it is partially seen; if one attains the pure mind, what is seen is wondrous and subtle, up to the end of the bodhisattva bhūmis, where it is seen ultimately. Here it is spoken of generally without distinguishing superior and inferior; this will be known naturally in the text below.

15.34

2. Vertically revealing inexhaustibility. [Śāstra] 'In accordance with their...': if there is always a capacity to evoke the Buddha, the Buddha abides eternally for them. If someone does not see, it is because they are not a proper vessel; the merit or fault lies in the recipient, not in the Buddha. Just as the moon does not appear in a vessel because the vessel is broken, so below it clarifies that it is not [subject to] the three disasters and so forth—water, fire, and wind—which in turn can destroy the first, second, and third dhyānas. Even the fourth dhyāna has not transcended the three realms, yet cannot be destroyed; hence it is called 'unshakeable.' How much less could the fruit-retribution of the Buddha—which transcends the three realms and abides relying on truth—be destroyed? Therefore the *Lotus Sūtra* says: 'I am constantly on Vulture Peak and at all other dwelling places; when sentient beings see the kalpa end and it is burned by a great fire, this land of mine is tranquil, always filled with gods and humans.' If according to what is explained in the *Avataṃsaka*, there is not a single dharma that is not the body of Vairocana Buddha, and not a single dust mote that is not the ocean of the Lotus Treasury World. The present meaning is the same as that; therefore both the dependent and the primary are said to be measureless and so forth.

15.35

Third, 'the result concluding from the cause and so forth' means leading sentient beings to cultivate pleasant causes and realize pleasant results. This connects sequentially with the previous section, exactly identical to the first two of the four divisions of the *Avataṃsaka*. According to the *Bodhisattvabhūmi-śāstra*, the ten faiths plant the seeds of cause; from the ten abodes onward, one understands the skillful means; at the first bhūmi, one partially attains it; at the eighth bhūmi and above, it is perfected in continuity; and at the Buddha-stage, it is ultimate.

15.36

[Śāstra] 'Such ... up to ... fulfillment', concludes the result from the cause. The first phrase concludes the two above results of the dependent and primary. 'All because of...', has three causes: the various pāramitās and so forth are the contributory and revealing causes, collectively named 'supporting perfuming'; the inconceivable perfuming is the habitual perfuming of the direct cause. 'Possessed of...', explains the name, for 'retribution' has the meaning of rewarding a cause. The above dependent and primary [retributions] are both measureless because they reward the cultivation through the anāsrava and inconceivable perfuming at the time of the cause. [Commentary] 'Without obstruction' means that the dependent and primary do not impede each other, the large and small enter each other, and every faculty and dust mote all pervade the dharmadhātu, mutually manifesting without end. This has six propositions, such as manifesting the dependent within the dependent, manifesting the primary within the dependent, etc.; hence it is called unobstructed. 'Inconceivable matters': horizontally without boundaries, vertically inexhaustible, not destroying any marks, each and every one all-pervading, extraordinarily pure—how could conceptual thought reach them? The ten degrees refer to giving, morality, patience, vigor, concentration, wisdom, skillful means, vows, power, and gnosis. 'Deep practice' means that all accord with the nature; as explained below, within the dharma of tathatā, profound understanding is present before one, cultivating freedom from marks, and so forth. 'Two causes' are the productive and the revealing; that is, the contributory and revealing causes are both called productive causes. The direct cause is the revealing cause; it is merely a difference of opening and combining. 'Marks of bliss and so forth': since the retribution rewards the cause, they must correspond. Since the causal cultivation was wondrous, could the attained result be coarse? Therefore these marks of bliss are called retribution.

15.37

'Reiterating and differentiating' means extensively explaining the difference in what is seen according to the previous two bodies. First, the response [body]. [Commentary] 'Singling out ordinary beings to distinguish them from the Hīnayāna': this provisionally speaks of what one class of ordinary beings sees, not discussing the two vehicles; thus these are the ordinary beings of different births prior to the ten faiths. 'Black elephant's foot': the *Guanfo sanmei hai jing* says: 'One who contemplates the Buddha's major and minor marks is like a person holding a mirror and reflecting the image of their own face. If one gives rise to a defiled, evil, and unwholesome mind, one sees the Buddha as purely black, like a charcoal man. Among the assembly of Śākyas, there were five hundred people who saw the Buddha's physical body like an ash man; among the assembly of monks, there were one thousand people who saw the Buddha's physical body like a red-earth man; among the assembly of upāsakas, there were sixteen people who saw the Buddha's physical body like a black elephant's foot; among the assembly of upāsikās, there were twenty-four people who saw the Buddha's physical body like a mass of ink.'

15.38

As the third fascicle of that sūtra explains, in the past, during the semblance dharma of Vipaśyin Buddha, there was an elder's son among the five hundred Śākyas named Sūryacandraprabhā (Riyuede) who had five hundred sons who did not believe in the Buddha-Dharma. When they all fell ill at the same time, their father instructed them to recite the names of the Three Jewels. Out of respect for their father's instruction, before they had finished reciting three times, each died. Because of reciting [the name of] the Buddha, they were born in the Heaven of the Four Heavenly Kings. When their life in heaven ended, due to the cause of wrong views, they fell into the great hells. Being pressed by suffering, they remembered their father's instruction and recited the Buddha's name. Because of recollecting the Buddha, they emerged from the hells and were born into poor and lowly families. In this way, when Śikhin up to Kāśyapa Buddha appeared, they only heard the Buddha's name and did not see the Buddha's form. Because they heard the names of these six Buddhas, they were born into the Śākya clan; due to past karmic causes and conditions, they saw the Buddha as ash-colored. The Buddha instructed them to recite the names of the seven Buddhas and Maitreya, as well as their father's name, and to shed tears in repentance; only then did they see the Tathāgata's golden major and minor marks and become arhats.

15.39

Furthermore, there were one thousand monks who, during the final dharma of Dīpaṃkara Buddha, went forth to practice the Way and gave rise to an impure mind toward their preceptor (upādhyāya). Their master had already attained the fruit of an arhat. Later, when the disciples, according to the length of their lifespans, were about to die, they had nothing to rely upon. The master instructed them to single-mindedly recite Dīpaṃkara Buddha's name, and relying on the power of this wholesome deed, they were born in heaven. When their heavenly lifespan ended, due to their past karma of eating the offerings of the faithful in vain, they fell among the hungry ghosts for eighty-four thousand years. Later, they fell into the animal realm. When the guilt of the animal realm was exhausted, they became poor and lowly humans. Again, due to the power of their past renunciation, they recited 'Namo Buddhāya'. Because of reciting [the name of] the Buddha, for eight thousand lifetimes they constantly encountered Buddha-eras yet could not see them with their eyes. Up to today, they met the Buddha Śākyamuni and saw him like red earth, precisely five feet tall. At that time, the World-Honoured One manifested the svastika mark on his chest and instructed the monks to read it. Having read it, they repented, saw the Buddha's golden color, and he immediately gave them prophecies of attaining Buddhahood in succession.

15.40

Furthermore, among the assembly of upāsakas, there were sixteen people who had previously been kings in Jambudvīpa; following bad companions, they preached what was not Dharma as Dharma, and fell into Avīci Hell. Due to having once heard the Dharma, they now were able to meet the Buddha and see the World-Honoured One like a black elephant's foot. The Buddha instructed them to repent, and all of them saw his golden color and became arhats.

15.41

Furthermore, in the Semblance Dharma age of the Buddha Ratnachatradīparāja, there was a monk who entered the house of courtesans holding his bowl to beg for food. The courtesans filled his bowl with food and mocked him, saying: "Your complexion is abhorrent, just like a mass of black ink, and the robes you wear look like a beggar's." When the monk heard this, he threw his bowl into the air, manifested supernormal powers, and departed. Seeing this, the women felt remorse and made vows. Due to the causes and conditions of bestowing food, they were never hungry or thirsty for two thousand kalpas. Because of the causes and conditions of reviling the monk with harsh speech and their sensual desire, they fell into the Dark Hell. Owing to the power of their previous vows, they have now encountered the Buddha, yet they saw the Buddha's body as like a mass of blackness. The Buddha had them repent, and they became arhats.

15.42

In this way, the fourfold assembly each had different perceptions, with diverse distinctions. Due to their own karma, their perception of the Buddha's form body was superior or inferior in this manner. The three-foot body was what was seen by the elder Ghoṣila.

15.43

Regarding "Trapuṣa and others": when the Buddha first attained right awakening under the bodhi tree, Trapuṣa passed by on the road. Because his faculties were mature, the Buddha's power restrained them, so that his carts and horses could not advance. He thought it was an illusory creation by mountain and forest deities, and upon searching he saw the Buddha. Thinking he was a tree deity, he praised and questioned him in verse, saying: "Your countenance is exceedingly marvelous, just like a mountain of purple gold. I do not know whose son you are, nor to what clan and people you belong. I do not know what you have realized, nor why you reside here. How many days have you gone without food? I do not know what you require." The Buddha answered in verse, saying: "I am the son of a golden wheel-turning king, born into the clan of holy monarchs. Despising the secular world like spit and phlegm, I left home and realized bodhi. It has been seven days since I attained the Way, and no one has offered me food." Trapuṣa then offered roasted barley flour and honey, heard the Dharma, attained the fruit, and realized the stage of a srotāpanna. If based on this account, since Trapuṣa did not know the Buddha beforehand, he suspected him to be a tree deity; it does not mean that he saw the physical form of a tree deity. The wise should examine this.

15.44

Regarding "the two vehicles and others": in reality, śrāvakas see the Buddha in the form of an old monk, and pratyekabuddhas see the Buddha as a pratyeka[buddha]. However, this is also not yet the supramundane mark, because it is not the mark of bliss.

15.45

Second, the reward [body], in three parts: first, the inferior perception in parts on the stages of abiding, which has four [sections]: first, clarifying the shallowness and depth of the viewing capacity. The treatise says: "Partially seeing" means clarifying the partial perception of the function of the reward body. Because this bodhisattva, by the power of deep faith, enters the samādhi of tathatā and is able to know the single mark of the dharmadhātu, regarding the reward body seen, they know the body has no marks of coming, going, or delimiters. Therefore, the later translation says: "A bodhisattva of initial practice sees the middling function." The commentary says: "Seeing the principle of tathatā" means that because they enter the semblance contemplation and see the true principle, they consequently see that the reward marks have no coming or going, being mere reflection-manifestations of mind, not separate from tathatā.

15.46

Second, clarifying the boundaries of what is seen. The treatise says: "Without coming or going" means unlike ordinary beings and followers of the Small [Vehicle], who see the Buddha being born in the royal palace and entering extinction in the twin sala groves, which have marks of coming and going. The commentary says: "The nature is without conceptual differentiation" means having no marks of coming or going and being free from marks of delimiters; they know phenomena are identical to principle, which cannot be differentiated. It is like an image being identical to the mirror, having no fixed measure. However, the word "differentiation" (分別) should properly be the word "delimiters" (分齊), as the text below states: "Yet this bodhisattva still conceptually differentiates on their own." The subsequent text follows this.

15.47

Third, explaining the reason for having no delimiters. The treatise says: "Manifesting only in dependence on the mind" means realizing that objects are vijñaptimātra. "Not separate from tathatā" means knowing that marks are identical to nature.

15.48

The commentary has two parts: first, taking up the objection and explaining the resolution. From "Explaining without..." on points to the treatise text. From "The Saṃgraha..." on properly takes up the objection. Someone might ask: "According to what the Mahāyānasaṃgraha says, only bodhisattvas on the bhūmis see the reward body; how is it that the present text says those before the bhūmis also see it?" Hence this is taken up. From "That is based on..." on properly explains the resolution. That treatise speaks in terms of correspondence with realization; the present treatise states that this bodhisattva arouses the three minds, such as the straightforward mind, cultivates the four skillful means, such as non-abiding, complies with tathatā, and does not cling to physical forms. Although they have not directly realized it, therefore they see and can understand with faith, deeply penetrating mind-only, and thus they see the marks of bliss. Although they see the marks of bliss, it is also not like the direct seeing of the subtle and marvelous on the bhūmis; therefore the preceding text merely says: knowing that those physical forms have no coming, going, and so forth.

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起信論疏筆削記 — Classical Chinese