起信論疏筆削記 5

English (machine translation) 5

Language: English

5.1

Recorded by Zixuan, Śramaṇa of Changshui

5.2

Stating the intention, in two parts: first, revealing the intention. The Commentary sets forth two intentions: the first is primary, and the second is secondary.

Commentary: "The first line…" introduces the second part, explaining the text, which has two parts: first, generally explaining this verse, in three parts: first, explaining the first line. Regarding "the faculties that are acted for": only the two characters "sentient beings" [represent them]; the remainder are all that which acts, belonging to the Bodhisattva. "Sentient beings" extends across the three groups and five natures, within which there are secondary and primary distinctions, as analyzed in the General Discussion; hence it says "as before".

5.4

[The text says,] "In the commentary: 'Next two [lines]...', this explains the middle two lines, with text in two parts: first, explaining the preceding line to clarify leaving errors behind, which has two parts: first, directly explaining this line. Stating 'leaving errors behind': errors are doubts and attachments. 'Due to doubt...', this explains the marks of doubts and attachments. 'Confused about the real': although it exists, it seems non-existent; this is termed 'confused'. Thus, the later text says: 'What is meant by the definition of non-enlightenment is that, because one does not truly know the oneness of the tathatā-dharma, the unenlightened mind arises, and there is its thought,' and so forth. Having become confused about the one reality, one casts away the two supreme joys of bodhi and nirvāṇa as if abandoned; thus it says 'losing joy'. 'Giving rise to the false': the false means the material and mental aggregates of the five skandhas. Taking the empty as real is termed 'attachment'. This is giving rise to appearances based on confusion and grasping appearances as real; proceeding from the subtle to the gross, these develop consecutively. Therefore, the *Yuanjue jing* says: 'Falsely grasping the four great elements as the marks of one's own body, and the conditioning reflections of the six dusts as the marks of one's own mind,' and so forth. Having given rise to the false, the three sufferings and eight sufferings are generated from this; hence it says 'planting suffering'. Therefore, the later text states: 'When there is movement, there is suffering, because the fruit does not depart from the cause.' The *Daśabhūmika-śāstra* was authored by Vasubandhu to explain the 'Chapter on the Ten Stages' of the *Avataṃsaka-sūtra*. 'Departing far from...', this is the earlier meaning of being confused about the real and losing joy. 'Fully possessing...', this is the earlier meaning of giving rise to the false and planting suffering. These two refer to losing real joy and being equipped with false suffering; being unaware and unawakened regarding this is termed inverted. Not knowing what is lost is like the *Saddharmapuṇḍarīka-sūtra* explaining: the poor son regards the storehouse of his own home as another's property; though entrusted with management, he has no aspiration to take even a single meal; this is using it daily without knowing. Not awakening to what is gained is also like the *Saddharmapuṇḍarīka-sūtra* explaining: the children in the burning house are attached to play, having no thought of escaping. Nor do they know what fire is or what loss is; they merely run back and forth, looking at their father. However, these three kinds do not go beyond two: because inversion has no substance, it is just formulated on the preceding two, designated as inversion by virtue of not knowing and not awakening, and combined into three. 'Therefore causing...', this concludes by returning to the sage's intention. Because the bodhisattva observes that sentient beings have such errors, he composed the treatise.

5.5

[The text says,] "In the commentary: 'Therefore explaining...', this is the second part, generally corresponding to the text below. First, once the correct meaning is revealed, doubtful thoughts are spontaneously removed, and the two joys of reality and permanence are perpetually realized due to this. Second, although deviant attachments are numerous, when remedied they are abandoned, and boundless false suffering is perpetually left behind due to this. Third, the marks of the path realized by all buddhas and bodhisattvas are differentiated and made known to make them generate the aspiration and advance toward it, which constitutes the practice of faith. However, this latter section matches the treatise text secondarily and is not yet the direct explanation."

5.6

[The text says,] "In the commentary: 'Having in the...', this is the second part, explaining the latter line to clarify accomplishing practice, with two parts: first, explaining Mahāyāna. The three lines beginning with 'Having in the...' take up the preceding to form a question and introduce the treatise text. The line 'Saying in the...' directly answers with the treatise. 'Because of the one...', this explains the reason. Within this are two lines: the first line presents the essence of the Mahāyāna. The essence of the Mahāyāna is simply the One Mind; it is the root of the ten thousand dharmas, fully equipped with virtuous marks, and endless in functions and applications; thus the treatise discusses the three meanings. The next line directly clarifies the reason for generating practice toward it. 'Ultimate' means determined and supreme, indicating that whether speaking or understanding, regarding practice or realization, all take this as the ultimate and determined dharma. 'Fundamental' selects against branch and secondary dharmas; this is because it is the root of the explained Dharma approaches, and also because all defiled and pure dharmas are born from it. Thus, the later text says: 'First is faith in the root, which means taking pleasure in being mindful of the tathatā-dharma,' and so forth. It also says: 'It means desiring to explain the fundamental meaning of the Tathāgata, to cause sentient beings to have correct understanding without error.' These all take the One Mind and so forth as the root. If one gives rise to practice toward this, it is only then called correct practice."

5.7

[The text says,] "In the commentary: 'Not yet knowing...', this is the second part, explaining correct faith. The beginning also takes up the preceding to ask. 'Because faith...', this explains the reason. Although the manifold practices are numerous, they all take faith as their root; thus, among the eleven wholesome factors and among the five stages, faith stands first in all cases. When the *Avataṃsaka-sūtra* calls it the mother of merit, it is this meaning. 'That is, overturning...', this concludes by matching the preceding line, meaning using the correct to overturn the deviant, and using faith to eliminate doubt; they directly confront each other."

5.8

[The text says,] "In the commentary: 'The last one...', this is the third part, explaining the latter line. Necessarily causing sentient beings to leave behind the errors of doubt and attachment and seek the practice of correct faith is intended to make their faith complete and cause them to enter the abodes, advancing toward realizing the great fruit, which is to ensure that the seed of the Buddha is uninterrupted. 'Faith complete' means reaching the culmination of the ten faiths stage; 'entering the abodes' means the ten abodes stage, which is the beginning of the three ranks of worthies. As for 'non-retrogression', speaking generally, having entered the determined collection of the ten abodes, faith has already become a root, and the root is deep and difficult to uproot, hence it is called non-retrogression; speaking specifically, the seventh among the ten abodes is called the non-retrogressing abode. 'Capable of seeking the fruit of buddhahood' means that once faith does not retrogress, buddhahood is definitely attained, unlike the stage of the ten faiths where the light-as-a-feather mind is not yet settled. Having entered the ten abodes, practices and vows are gradually accomplished, and merits increase; there is only progression and no retrogression, and one is capable of carrying on the lineage and aiming directly for bodhi; how could the seed of the Buddha be cut off? Quoting the text is understandable."

5.9

[The text says,] "In the commentary: 'Another explanation...', this is the second part, specifically explaining the removal of doubt. This is the meaning given in the Haedong commentary; because this meaning is rather pertinent, it is cited. 'Many paths' means doubting the Buddha, doubting the Dharma, doubting causes, doubting effects, one and many, emptiness and existence, and so forth; doubts are immeasurable, so it is said 'many paths'. 'Seekers of the Mahāyāna' are people who are determined to seek and advance toward the Mahāyāna; therefore, they have no frivolous doubts, but only these two. 'Doubting the Dharma' and so forth: doubting by saying, 'Is the Dharma-essence of the Mahāyāna one or many? If the Dharma-essence is one, self and other are without distinction; I am already the Buddha, so why seek further? Sentient beings are fundamentally accomplished, so why save them again?' Compassion and wisdom having subsided, vows and disciplines also cease; the three kinds of generating the aspiration are consequently not performed; hence it says 'obstructing the generation of the aspiration'. 'If the Dharma-essence is many, self and other become distinct; they achieve the path on their own, and I sink on my own, so how can I generate the aspiration to seek their buddha path? If I am like this, sentient beings are all so; why generate the aspiration to save them and cause them to become buddhas? Furthermore, if it is many, as the sūtras say: 'In the worlds of the ten directions there is only the One Vehicle', 'mind, Buddha, and sentient beings, these three are without distinction', and 'the One Mind, the one wisdom, and the fearlessnesses are also like this'—how are these to be reconciled?' Due to this hesitation, one cannot generate the aspiration to seek above and transform below. 'Doubting the approaches' and so forth: doubting by saying, 'The approaches for advancing should be immeasurable; not knowing this, which approach should one rely on? If one relies on all of them, how can one enter suddenly? If one takes one or two, which is right and which is wrong?' Due to this hesitation, one cannot practice. 'Establishing the One Mind' and so forth means that the Dharma of the Mahāyāna is solely the One Mind, and outside the One Mind there is no other dharma; but due to ignorance, rising from confusion about the sea of one's own mind, the waves of the six paths are formed; although the waves arise, they do not depart from the sea of the One Mind. In terms of marks, it does not obstruct seeking above and transforming below; in terms of nature, it does not hinder self and other sharing the same essence; great compassion and great wisdom are generated from this, so there is no doubt. 'Opening the two gates' and so forth means that although practices are immeasurable, they do not go beyond the two gates: relying on the tathatā gate, one cultivates the practice of cessation; relying on the saṃsāra gate, one gives rise to the practice of contemplation. If cessation and contemplation are operated together, the myriad practices are fully equipped; entering these two gates, all gates are penetrated. Understanding it in this way, doubtful thoughts naturally cease, and one will certainly practice. Therefore, the *Yuanjue jing* says: 'Skillful means of accord are immeasurable in number. When comprehensively subsumed to what they return to, following the distinctions of nature, there should be three kinds.' That is, relying on these two gates to cultivate cessation, contemplation, and joint practice. The treatise was fundamentally for this purpose; therefore, it establishes the dharma of the One Mind and opens the two kinds of gates."

5.10

Indicating the benefits to initiate the discourse.

5.11

[The text says,] "In the commentary: 'The One Mind...' and so forth: although the principles spoken of in the treatise are many, the cardinal Dharma-meaning does not exceed this; therefore, in the section on establishing the meaning, these are specifically established as the root."

5.12

[The text says,] "In the treatise: 'Able to give rise to...' and so forth: the Mahāyāna-dharma is that which gives rise, and the root of faith is that which is given rise to. The essence of the Mahāyāna is the dharma of the One Mind and so forth; if one gives rise to faith relying on this dharma, it is named Mahāyāna faith, as explained earlier in opening the title. 'Title...' and so forth: the title says 'Awakening of Faith in the Mahāyāna', and here it says 'giving rise to Mahāyāna faith'; these are merely interchangeable phrasings, without difference. 'Believing the principle is determined': because in the tathatā gate only the principle is revealed, and the essence of principle is true and real, it is said to be 'determined'. 'Determined' means unarisen and unceasing, neither existing nor non-existing, ultimately equal, without change or alteration, indestructible, because it is the equal nature of all dharmas, without increase or decrease. 'Believing in karmic fruit': karmic fruit pertains to both the defiled and the pure. If ignorance serves as the cause to give rise to the three subtle marks, and objective realms serve as conditions to give rise to the six coarse marks, this is the worldly, defiled cause and effect not being lost. If actualized enlightenment flows back, overturning the nine marks to accomplish the four stages, this is the world-transcending, pure cause and effect not being lost. Following the flow or going against the flow, these things definitely exist, like a shadow following a form, an inevitable principle; hence it says 'not lost'. 'Lost' means non-existent. 'Three Jewels...' and so forth: because there are the two greatnesses of essence and attributes, one has faith that the Jewel of the Dharma is indestructible; because there is the greatness of function, one has faith that the Buddha and Saṅgha are indestructible; 'indestructible' is also the meaning of determined and not lost. However, the commentary does not speak of believing in the One Mind, because the two gates and three greatnesses are themselves the operational marks of the mind; simply believing in these is believing in the mind; hence it does not state it. 'Faith complete, entering the abodes': meaning proceeding from the outer ordinary to the inner ordinary; having departed from the feather path, faith is determined, not lost and not destructible; hence it says 'becoming a root and not retrogressing'. 'Able to maintain...' and so forth: meaning able to uphold the prior power of faith, because one's own share does not retrogress. It is like planting grass and trees: when the root is formed, it will certainly live. 'Generating the subsequent...' and so forth: once faith is accomplished, it can generate and grow the merits of subsequent stages, gradually excelling and progressing through the stages of practice, dedication, grounds, and fruition. It is like grass and trees forming roots and gradually producing flowers and fruit. However, within the Mahāyāna, faith being essential possesses six metaphors: First, like a hand; the *Avataṃsaka-sūtra* says: 'Just as a person with hands enters a mountain of jewels and freely takes the jewels, one who has faith is also like this, entering the Buddha Dharma and freely taking the anāsrava Dharma-wealth.' Second, like the strings of lion's sinew: once their sound is emitted, all other strings snap; if a person generates a single thought of faith, all hindrances of delusion are completely extinguished. Third, like lion's milk: if a single drop is cast into other milk, it all turns into clear water; if a person generates a single thought of faith, all evil māras completely transform into a pure Dharma-stream. Fourth, like worldly wealth: it can nourish the physical body and life-span; the wealth of faith can nourish the dharmakāya and wisdom-life; therefore, the first of the seven wealths is called the wealth of faith. Fifth, like its root, as analyzed earlier. Sixth, like power: having power can subdue the hard and unyielding; strong faith power can crush evil and unwholesome dharmas; hence, among the five powers, there is the power of faith. Now speaking of 'root', it corresponds to the fifth. 'Must speak' means that when a sage appears to benefit others, in principle he should speak the Dharma; if he does not speak, he violates his original vow; how could he be called a person of great compassion seeking correct enlightenment? The Dharma approaches having been blocked, the paths of suffering destinies open; how could the boundless drifting of sentient beings ever cease?"

5.13

Śāstra: Setting forth the list. Commentary: "There is a ground" and so forth: this expresses a difference from ordinary people, who often act rashly. "Ground" (由) means cause and condition. The meaning of "section" (分) is the same throughout, so it is not explained below. "Outline" (綱要): the main cord on a net is called gāng (綱); since it holds the entire net, it is called "essential" (要). "Core source" (宗本): in anything one does, one must rely on the source; if there is no source, from where could the branches arise? Intending to present [the teaching] extensively, [the author] first briefly indicates the source. "Since the core essentials are brief": desiring to expand the source, he summarizes the extensive into a brief [form]; desiring to generate understanding, he unfolds the brief into the extensive. That is, in the aspect of tathatā, he explains the ineffable and the verbally expressed, the empty meaning and the not-empty meaning; in the aspect of arising and ceasing, he speaks of defilement and purification, discerning causes and discerning effects. Following the flow and reversing the flow, what is the root and what are the branches—these lead [practitioners] not to be confused about the real and the delusive, so that right understanding is without error. "Cultivating practice based on understanding": analyzing the various dharmas so that understanding is without error is precisely for the sake of giving rise to cultivation. Because practice is brought to completion through the prior understanding, and understanding guides the practice undertaken, this prevents understanding from becoming dry wisdom, and prevents practice from becoming erroneous and inverted. When understanding and practice aid each other, there will be attainment; therefore practice is necessary. "Like a poor man counting others' treasures": this is a simile from the Avataṃsaka-sūtra, where the rest of the text states: "Not possessing half a coin oneself, if one does not cultivate the Dharma, much learning is also like this." The meaning is: what was originally understood was intended for cultivation; if one does not cultivate, what is the use of understanding? Just like a person with eyes but no feet, how could he reach his destination? "Ritual of practice": the four types of faith and five kinds of practice are the very ritual observances of cultivation. "Citing the benefits to exhort cultivation": the sūtras spoken by the Buddha still contain many encouragements; could a bodhisattva composing a treatise do otherwise? From "However, the five" down, the five are combined into three. If one relies on the Great Commentary, there are three explanations: First, in terms of the treatise's author: the refuge-vow expressing the intent is the basis from which practice arises, serving as the introductory section; the five sections in between are the dharmas of practice that are aroused, serving as the main body; the single final verse of dedication is the great vow aroused, serving as the dissemination section. This divides the beginning, middle, and end of the entire treatise into three sections. Second, explained in terms of the Dharma: not taking the two verses before and after, but judging only by the five sections in between. The first is the causes and conditions for the arising of the Dharma, serving as the introductory section; the middle three sections explicitly reveal what is taught, serving as the main body; the final section praises the functions and efficacy of the Dharma, serving as the dissemination section. Third, explained in terms of the capacities benefited by the Dharma: the first sets forth the mindset of the intended capacities, serving as the introductory section; the middle three sections formally impart understanding and practice, serving as the main body; the latter single section cites the benefits to exhort cultivation, serving as the dissemination section. The latter two explanations only concern the middle five sections, based on the differences between Dharma and persons—that which is capable of covering and that which is covered. What the present commentary uses are these latter two explanations.

5.14

"Hypothetical question": first, raising the question oneself, setting it up on behalf of others; second, there is not truly any doubt, but one hypothetically raises a doubt. By questioning and answering oneself, the intention is to make the meaning of the Dharma clear and manifest; therefore, such a question is posed.

5.15

Commentary: "This section" and so forth: the intention behind the launching of the entire treatise is simply for sentient beings to leave suffering and attain bliss; this is explaining the causes and conditions in general marks. Furthermore, whatever the various bodhisattvas undertake, it is always for sentient beings to leave suffering and attain bliss; this is not only the launching cause for this single treatise, but serves as the launching cause for all treatises, which is why it is called "general marks." "Generally applies to both secondary and primary": this is explained in terms of the intended capacities; it secondarily covers those of determinedly right and determinedly wrong dispositions, and primarily covers those of undetermined disposition; now, since they are treated together, it is said to "generally apply." "Specifically for the primary audience": first, because the seven passages below are addressed to distinct capacities—such as the second and third among the seven being for the determinedly right, and the rest for the undetermined disposition, hence called "specifically for"; second, because they are only for the capacities of the two dispositions and do not cover those of determinedly wrong disposition, hence called "specifically for." This is not like this passage, which is generally for all, causing everyone to leave suffering and attain ultimate bliss. Thus, in terms of Dharma, it initiates all treatises; in terms of capacities, it benefits and gladdens all kinds [of beings]; for this reason it is called the general mark of causes and conditions.

5.16

Commentary: "Suffering of suffering" (duḥkha-duḥkhatā): the former [word] is the general karmic retribution of the suffering body; the latter [word] refers to specific suffering events. Having received a contaminated body is already called suffering, and upon this there are further added various afflictions; hence it is called "the suffering of suffering"—the eight [sufferings] such as birth and old age are what is added. "Deterioration" means pleasant events have already passed away; "conditioned processes" means moment-to-moment flux; hence both are suffering. In accordance with the Ratnagotravibhāga, one contemplates the three realms as the three sufferings: the desire realm is the suffering of suffering, the form realm is the suffering of deterioration, and the formless realm is the suffering of conditioned processes. Yet among them, the desire realm has all three, the form realm combines two, and the formless realm has only conditioned processes. "Portions" means that in the three realms and four forms of birth, bodies have physical segments and lifespans have limited portions; when the time reaches its limit, it must end. "Transformation" means that for the two vehicles and bodhisattvas who have severed the affliction hindrance, although they are free from the coarse suffering of samsaric death in portions, they still have the conditioned suffering of transformation in the ālaya[vijñāna]; because they are shifted by the four marks and undergo alteration and change, it is called "transformation." Furthermore, because causes shift and results alter, it is called "transformation." "Unsurpassable" and so forth: this means that by transforming and extinguishing afflictions and saṃsāra, one attains this bodhi and nirvāṇa; once attained, they are eternally attained, so the treatise says "ultimate." There is nothing superior to them, so the commentary says "unsurpassable." Since the great affliction is forever extinguished, the four currents are crossed, and karma and delusion are both eliminated, one is comfortably self-possessed; is this not blissful? Now, causing them to leave suffering above is the bodhisattva's great compassion; causing them to attain bliss here is the bodhisattva's great loving-kindness; the mind of the utmost enlightened one is thereby complete.

5.17

Śāstra: From "reverently" down, the commentary's two explanations concerning the transformed and the transformer are evident in the text.

5.18

Śāstra: From "fundamental meaning" down, the commentary text has two parts: first, explaining the fundamental of the Tathāgata; second, [explaining right understanding without error]. In the first, it generally coordinates with the text below. "With the Section on Formulating the Meaning": the entire text of this section is what is aroused. Yet within this section, if one strictly coordinates the texts, it can only extend as far as the three greatnesses. From "all buddhas" down, where it explains the meaning of "vehicle," this should properly be what is aroused by the third cause and condition. That the commentary does not point this out is merely an abbreviation. "Revealing" and so forth: from the beginning of this section, where it states: "'Revealing the correct meaning': relying on the dharma of the One Mind, there are two aspects," down to "if one can contemplate and know that the mind is without thoughts, one will be able to accord with and enter the aspect of tathatā." "Remedying" and so forth: the text states: "'Remedying evil attachments': all evil attachments rely on the view of self; if one is free from self, there are no evil attachments," down to "because conceptualizing all dharmas causes the mind to arise and cease, preventing entry into real wisdom." Thus, the second cause and condition is the arousing agent, while the three passages just cited from the treatise are what is aroused. To explain the fundamental meaning of the Tathāgata and cause all sentient beings to have right understanding without error, this text exists. The discussions of subject and object below all follow this pattern.

5.19

Commentary: From "Because that" down, the second part specifically explains the present meaning, which has two parts: first, explaining the fundamental of the Tathāgata in terms of the teaching Dharma. Because the two aspects are the fundamental of all dharmas, and furthermore the One Mind is the fundamental of the two aspects, that text formally clarifies this meaning. Although the Dharma gates spoken by the Buddha are measureless, their fundamental does not go beyond this. This is Bodhisattva Aśvaghoṣa explaining the profound and fundamental meaning among the Dharma gates spoken by the transformation body, the Tathāgata Śākyamuni.

5.20

Commentary: From "Furthermore, arising" down, the second part explains the fundamental of the Tathāgata in terms of the realized Dharma, which has two parts: first, explaining the Tathāgata, which has two: first, formally explaining. When deluded, one turns away from enlightenment and unites with the dust; this is "thus-going" (rùqù). Although called "going," its essential nature is unmoving, so it receives the name "thus" (tathā); this is original enlightenment. When awakened, one turns away from the dust and unites with enlightenment; this is called "thus-come" (tathāgata), because upon the essence of suchness pure function arises, reversing defilement and returning to purity, which is named "coming"; this is the meaning of actualized enlightenment. The essence of tathatā is one, while coming and going follow conditions; therefore, taking original enlightenment it is named "thus" (tathā), and actualized enlightenment is named "come" (āgata). "Actualized and original not being two" is ultimate enlightenment. Ultimate enlightenment means that "thus" and "come" unite, without any difference between actualized and original, which is named "Tathāgata." As the text below says: "If one attains thoughtlessness, one knows the marks of the mind's arising, abiding, changing, and ceasing... down to having no difference of actualized enlightenment. Because the four marks exist simultaneously and none has self-standing existence; they are originally equal, being identical with the one enlightenment." From "This is" down is the concluding judgment. Hence the Dharmacakrapravartana-sūtra states: "The real truth is named 'thus' (tathā); right enlightenment is named 'come' (āgata). Right enlightenment of the real truth is named Tathāgata." This refers to the self-enjoyment reward body being named Tathāgata, unlike the previous text which spoke in terms of the transformation body. Between these two explanations, the former is in terms of the teaching, where "the fundamental of the Tathāgata" is a genitive compound (tatpuruṣa), because the speaker is superior; here it is in terms of realization, being an instrumental compound, because the mind is the fundamental capable of generating the Tathāgata. Reflecting on this, it can be understood.

5.21

Commentary: From "All sentient beings" down, the second part clarifies by contrast. Because although they possess original enlightenment, they lack actualized enlightenment, they cannot be named Tathāgata. Thus, the meaning of "thus" (tathā) is broad and pervasive, while the meaning of "come" (āgata) is narrow and restricted. Hence the Vimalakīrti-nirdeśa states: "All sentient beings are 'thus,' all the noble ones and sages are also 'thus,' even Maitreya is also 'thus,'" yet it does not say "come." Furthermore, although those before the bhūmis have actualized enlightenment, because their cultivation is by inferential contemplation, they have not reached the real principle, nor have they attained non-conceptual wisdom; hence they are not named Tathāgata. Although those on the bhūmis possess this wisdom, because their hindrances and bondages are not yet exhausted and their contemplative mind has intervals, their actualized and original enlightenments have not attained ultimate tacit union, so they also do not have this title. Deducing from this, it applies only to the single person of wondrous enlightenment, and none of the others qualify. However, if spoken in terms of the nature's virtue, there is no such exclusion; hence the Yuanjue jing states: "Sentient beings are originally fully enlightened buddhas." It also states: "All obstacles are identical to ultimate enlightenment." The present discussion is in terms of cultivation, which is why there is this statement.

5.22

Second, concluding with the fundamental. That is, pointing to the aforementioned One Mind as the fundamental of the Dharma realized by the Tathāgata. This is truly because the Tathāgata is accomplished relying on this One Mind; therefore faith, understanding, practice, and realization all rely on this mind, and from subtle to gross they have never departed from it. If one could attain buddhahood apart from the mind, there is no such possibility. Hence the Avataṃsaka states: "If one wishes to fully know all buddhas of the three times, one should contemplate the nature of the dharmadhātu: everything is made by mind alone." "Hence it is named" and so forth: yet the Tathāgata is the One Mind, and the One Mind is the fundamental; only when the three meanings are of one essence is it the utmost teaching. It is only that based on Dharma it is named "mind"; in contrast to the branches it is called "fundamental"; and spoken in terms of the person, it is called "Tathāgata." When investigating their essence, they are one; listing the meanings makes three: not three yet three, not one yet one, three and one being of one essence; this accords with the profound text. From "Fully explaining" down, the second part explains right understanding without error. "Fully explaining": this means within it clarifying the two aspects of tathatā and arising-and-ceasing, actualized and original enlightenment, fundamental and branch non-enlightenment, the two bodies and three greatnesses, down to the non-duality of the two aspects; these meanings are entirely the operation marks upon the fundamental of the One Mind. "The three [ranks of] worthies": because they are adjacent to the real, they are distinguished in front from ordinary beings and in back from the noble ones. "Worthy" means good and compliant. These thirty [ranks of] persons are all accomplished through accumulating good and complying with the real principle, so they receive this title. "Inferential contemplation" and so forth: since they have not personally realized tathatā, but are only able to inferentially contemplate according to the teaching, thereby according with it without contradiction, it is said to "correspond." This inferential contemplation itself is called right understanding; because the stages before the bhūmis belong to the rank of understanding and practice, and for the sake of generating right understanding, there is the text of revealing the correct meaning. "Free from inversions": because right understanding corresponds and complies with the principle of tathatā, it is devoid of all perversions. Because it is free from inversions, it is called "without error." "Without" means remedying; "error" means evil attachments.

5.23

Third, causing them to enter non-retrogression. Regarding "differentiating [the marks of aspiration to the path]," the text says: "As for differentiating the marks of the aspiration to the path, it refers to the path realized by all buddhas, because it refers to the meaning of all bodhisattvas generating the aspiration, practicing, and advancing [toward it]," down to "if the mind has defilement, the dharmakāya will not appear," hence it precisely correlates [here]. Regarding "because of that," it explains the reason; the passages below are all patterned on this. That text says: "Those who have thus perfected faith and are able to generate the aspiration enter the stage of correct determination and ultimately never retrogress; they are said to dwell in the lineage of the Tathāgatas, because they correspond with the correct cause." "The culminating stage of mind": the stage of the ten faiths has three kinds of mind: entering, abiding, and culminating. "Entering" refers to first departing from ordinary beings and entering the first stage of faith; "culminating" refers to the perfection and completion of faith, which is the tenth faith; the "abiding mind" refers to the intermediate eight faiths. Since the ten faiths are like this, the remaining abodes, practices, and dedications are all likewise by extension. "Ripening" is spoken in reference to the culminating stage of mind in the present ten faiths. "Non-retrogression" is said with a view toward the entering stage of mind of the future ten abodes. Now, it is for those whose faith is ripened, who receive the text on differentiating the marks of the path, so that they enter non-retrogression.

5.24

Fourth, cultivating faith. Regarding the "four kinds of faith," the lower text says: "In brief, there are four kinds of faith. What are the four? First, faith in the fundamental, because of delighting in mindful recollection of the dharma of tathatā; second, faith that the Buddha possesses immeasurable merit, constantly being mindful to draw near, make offerings, and venerate him, generating roots of goodness and wishing to seek omniscience; third, faith that the Dharma has great benefit, constantly being mindful to cultivate the perfections; fourth, faith that the Saṅgha is able to practice correctly, benefiting self and others, constantly delighting in drawing near to the assembly of bodhisattvas, and seeking to learn the practice according to reality." Regarding "four cultivations," the lower text fully elucidates the five practices, namely giving, morality, patience, vigor, and śamatha-vipaśyanā; hence the text says: "Cultivation has five gates that can accomplish this faith," and so forth. Because the single gate of śamatha-vipaśyanā is separately engendered by the sixth cause-and-condition, it mentions "four kinds." Regarding "because of that," it explains the reason. That text says: "Among these, it is spoken for the sake of sentient beings who have not entered the stage of correct determination, to cultivate faith," and so forth. Regarding "the abiding mind of the ten faiths," although there are eight different kinds, without further analysis, they collectively constitute the abiding mind. "Slight" means that faith is not yet ripe. It causes them to receive this text, practice the former faith and conduct, and advance toward completion.

5.25

Fifth, leaving behind obstacles and emerging from error. The commentary text has two sections: first, general classification into four sections, which has three parts; here the first is the general determination. The phrase "four kinds" points precisely to the four sections of the treatise text below. "Initial mind" is the entering mind.

5.26

Commentary: "From the preceding..." Second, resolving doubts. Someone might ask: "The preceding three faculties each encompass a single section of the treatise text; why does the initial stage of faith alone employ four texts?" Hence this resolves it. The preceding stages are gradually deeper; viewed relative to the initial stage, their faculties are named superior. When the root of faith is about to be perfected, even if they encounter adverse conditions, there is little retrogression; hence it is called "difficult to retrogress." However, it is not necessarily entirely without retrogression; hence it is called "difficult." Just as Śāriputra, having entered the abodes, still retrogressed, how much more so for the ten faiths? "Inferior faculties" refers to those who, having just emerged from ordinary beings and first mounted the stage of faith, have thin and feeble roots of goodness, no different from light down; encountering goodness it is difficult to advance, and encountering evil it is easy to retrogress. Therefore, they rely on many methods to assist the power of the path; because of this, all four are present.

5.27

Commentary: "Among the four..." Third, specific determination. Within this single class of inferior capacities, there are again differences of higher, middling, and lower. Now, the fifth is taken as lower faculties, the sixth as middling faculties, the seventh as higher faculties, and the eighth as a general encouragement and exhortation. Question: According to the preceding sequence, it proceeds from superior to inferior; why from here onward does it turn from inferior to superior? Answer: Bodhisattvas of superior faculties are arranged according to status and precedence; sentient beings in retrogression are considered by saving the inferior first; therefore this sequence is followed. From this, the former manifests the bodhisattva's wisdom, and the latter displays the bodhisattva's compassion.

5.28

Commentary: "Now, the first..." Specific explanation of this text. "The concluding text on cultivation": that text says: "Furthermore, if a person, although cultivating faith, because from past lives they have many heavy evil karmic obstacles, is disturbed and confused by evil Māras and various ghosts, or is entangled by various worldly affairs, or is afflicted by the suffering of illness—there are many such obstacles as these. Therefore, one should be courageous and vigorous, bowing to the buddhas during the six times of day and night, sincerely repenting, requesting [the teaching], rejoicing [in merits], and dedicating [roots of goodness] toward bodhi, constantly without cessation; then one will be able to avoid obstacles and cause the roots of goodness to grow." "Heavy karma": the text says: "heavy evil karmic obstacles." "Many afflictions": the text says: "many obstacles, so that roots of goodness are difficult to generate." Since the three obstacles are heavy, goodness is not easily produced. Just as when drilling into wet wood, how could there be fire immediately? It is fitting to dry it in the wind and sun, remove its moisture, rely on a bow-drill, and guide it with tinder; then fire may perhaps be hoped for. Hence it mentions bowing, repentance, and so forth. "Internally leaving..." and so forth: because of bowing and repentance, karma becomes light; because karma becomes light, internally there are no afflictions; once internally free from afflictions, external māras naturally disappear. External māras are the obstacle of retribution. Thus we know that when there are external obstacles and afflictions, it is entirely due to internal afflictions and karma. The practitioners of today encounter many impediments in doing good and fail to keep pace in pursuing the path; this is indeed what is induced by their internal minds. Do not dislike a crooked shadow, but rather blame the concave form; if one considers cultivation and remedy, one will certainly be able to transcend and emerge. The Zuozhuan states: 'The mind not following the norms of virtue and righteousness is called stubborn (wan); the mouth not speaking words of loyalty and trustworthiness is called obstinate (yin).' Here it generally takes being wholly foolish and dark, with no wisdom or understanding arising, to be 'stubborn and obstinate.'

5.29

Regarding "śamatha-vipaśyanā," the text says: "How should one cultivate the gate of śamatha and vipaśyanā? What is called śamatha means stopping all marks of objects, in accordance with the meaning of śamatha contemplation. What is called vipaśyanā means differentiating the marks of the arising and ceasing of causes and conditions, in accordance with the meaning of vipaśyanā contemplation," down to "if śamatha and vipaśyanā are not complete, one will be unable to enter the path of bodhi." Regarding "clarifying both," that text says: "If one cultivates śamatha, it remedies the ordinary person's attachment to dwelling in the world and enables one to abandon the timid and weak views of the two vehicles. If one cultivates vipaśyanā, it remedies the fault of the two vehicles not generating great compassion and having narrow and inferior minds, and keeps one far from the ordinary person's failure to cultivate goodness," and so forth.

5.30

Regarding "exhorting to be born..." and so forth, the text says: "Furthermore, when sentient beings first learn this dharma and seek correct faith, their minds are timid and weak; dwelling in this Sahā world, they fear of themselves that they cannot constantly meet the buddhas and personally attend and make offerings to them, dreading that faith will be difficult to accomplish, and their minds wish to retrogress," down to "if they constantly and diligently cultivate, they will ultimately be born [there] and dwell in correct determination." "Superior expedient": the text says: "One should know that the Tathāgatas possess superior expedients to gather and protect their minds. That is, by the cause and condition of single-mindedly recollecting the Buddha, as they vow they will be born in other buddha-lands, constantly see the buddhas, and permanently leave behind the evil destinies," and so forth. Regarding "contemplative understanding..." and so forth, the text says: "If one contemplates that buddha's dharmakāya of tathatā, one will ultimately be born [there] and dwell in correct determination." Since one contemplates the dharmakāya, that is indeed performing the contemplation of tathatā; when contemplating the Buddha becomes pure and mature, one partially attains correspondence. Regarding "future retribution..." and so forth: because sentient beings' past karma is immeasurable, now although they generate the aspiration and practice, their power is slight and inferior, difficult to withstand strong evil; it is feared that when this retribution ends, they will still follow their past karma and be born into the various destinies accordingly. Like a person in debt, the strongest pulls them first; when the life of this retribution ends, it is not known where they will go. Perhaps they pass through many kalpas, traversing all three destinies; even if they obtain a human body, they are still bound by conditions and obstacles. Perhaps they receive physical form among barbarians, dwelling in poverty; perhaps they are afflicted by various diseases, with their six sense faculties incomplete; perhaps kingly affairs constrain them, with worldly entanglements upon their persons; perhaps in youth they are ignorant, and in their prime violent and fierce, so that when they finally come to know delight in goodness, they are already in their declining years; though realizing impermanence, they can hardly bear to advance. How much less when the true Dharma is not encountered and good friends are not met; even if they encounter these conditions, their faculties are mostly dim. Even if one of superior wisdom easily awakens to the dharma-gate, possessing eloquence to propagate it and skillfully open people's minds, flaming evil habits still arise abundantly of their own accord. Since the accumulation of goodness is slight, strong evil is difficult to avoid; if one suddenly falls, it is again saṃsāra, circling like an ant—when will it ever be severed? When bodhisattvas contemplate this, it deeply stirs their compassionate hearts; if not for an expedient, none could extend rescue. Therefore the treatise says: 'There are superior expedients to gather and protect their minds.' Hence it says: 'Fearing that when the future retribution shifts, encountering conditions will result in retrogression.' Regarding "rebirth..." and so forth, the text says: "As the sūtras say, if a person single-mindedly recollects Amitābha Buddha of the Western Land of Ultimate Bliss, dedicating the roots of goodness they cultivate and vowing to be born in that realm, they will immediately attain rebirth. Because they constantly see the Buddha, ultimately they have no retrogression," and so forth. This meaning intends to cause sentient beings to single-mindedly recollect the Buddha, with joyful aspiration and desire, to be born in that realm. Whatever goodness they cultivate, they dedicate it all; even if there is a person who has committed every evil, if only at the end of life they attain ten recitations with sincere mind, or even accomplish a single recitation, they immediately attain rebirth. Having been born in that realm, they see the Buddha and hear the Dharma, spontaneously cultivate and advance, and go directly to accomplish bodhi, without adverse conditions causing them to retrogress; hence it says 'causing them not to retrogress.' Regarding "exhorting to cultivate..." and so forth, the text says: "Having explained the section on cultivating faith, next I explain the section on the benefits of exhorting cultivation. Such is the secret treasury of all the buddhas of the Mahāyāna, which I have expounded in summary," down to saying: "Future bodhisattvas should rely on this dharma to accomplish correct faith; therefore sentient beings should diligently practice and learn it." "Presenting the harms and benefits": the text says: "If there are sentient beings who wish to produce correct faith in the profound realm of the Tathāgata, stay far away from slander, and enter the Mahāyāna path, they should uphold this treatise, contemplate and cultivate it, and ultimately they will be able to reach the unsurpassed path," down to saying: "This person's merit has no bounds." This presents the benefits. Furthermore, it says: "If there are sentient beings who slander this treatise and do not believe, the retribution of the sins they incur will last for immeasurable kalpas, suffering great anguish." This presents the harms. If cultivating, one should only believe with reverence and practice as expounded; if setting it aside, one should not slander it, so as to avoid incurring great suffering. Regarding "general encouragement..." and so forth: according to the determination in the previous commentary, it only encourages the practice of the three types of faculties of the initial mind of the stage of faith. If one further examines it by principle, there is no impediment to including those from the three worthies on down, encouraging and exhorting them all together. Thus, among the eight causes and conditions, the first and the eighth are both general marks: the first generally benefits the various classes, and the eighth generally encourages and exhorts cultivation; the middle six sections are for specific purposes, as correlated above.

5.31

The general conclusion is understandable.

5.32

First, objection. Śāstra: Regarding [the passage beginning with] "already possess" and so forth (this first raises an objection to refute the second cause-and-condition, [which is] to prompt the meaning of the One Mind, the two gates, and the two truths). As the Śrīmālā-sūtra states: "The inherently pure mind, being defiled yet undefiled, is difficult to comprehend; being undefiled yet defiled, is difficult to comprehend." Is this not indeed the meaning of the One Mind and the two gates? Moreover, the two gates are just the two truths of the ultimate and conventional; what sūtra does not teach the two truths? Why rely on the śāstra master's second cause-and-condition to prompt it? As the Yuanjue jing speaks of the four stages such as faith, is this not the meaning of distinguishing the marks of the path? Furthermore, regarding the stages of practice for entering the path from cause to fruition, many sūtras explain them; why must they be prompted by the third cause-and-condition? As the Avataṃsaka says: "When a bodhisattva generates the mind to seek bodhi, / it is not without cause and not without conditions: / producing pure faith in the Buddha, Dharma, and Saṅgha, / by this one gives rise to the vast mind." Is this not indeed having faith in the Three Jewels? Moreover, regarding causing faith in the Three Jewels, what sūtra does not teach it? Again, as the Avataṃsaka fully explains the ten stages of bodhisattvas practicing the deeds of the ten pāramitās, are these only practices like giving? Furthermore, practices such as giving and morality are taught in every sūtra; why must they be prompted by the fourth cause-and-condition? In such sūtras, matters such as repentance and veneration in the bodhimanda are fully clarified, and in the Samantabhadra-caryā-praṇidhāna ten kinds of vow-practices are taught; is this not indeed the expedient means for extinguishing hindrances? It also does not require relying on the fifth cause-and-condition. Again, as the Avataṃsaka says: "For example, just as a mighty king / is revered and looked up to by all in the realm, / so too are samādhi and prajñā, / upon which bodhisattvas rely." Samādhi and prajñā are precisely śamatha and vipaśyanā. Moreover, the Vimalakīrtinirdeśa-sūtra states that the Buddha's dharmakāya is born from śamatha and vipaśyanā; what need is there for the sixth prompting condition? As sūtras such as the Amitābha and the Sukhāvatīvyūha fully explain matters of rebirth in the Pure Land, and moreover many sūtras also cite and teach it, it also does not rely on being prompted by the seventh. As for exhorting and praising diligent practice and encouraging the indolent, every sūtra teaches this; why rely on the eighth? In this case, the Buddha's sūtras already contain them, so for a bodhisattva to clarify them further, is that not redundant? When a bodhisattva sees benefit, he acts; where there is no benefit, he desists. To teach the Buddha's sūtras over again, what benefit is there in doing so?

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起信論疏筆削記 — Classical Chinese