大乘起信論內義略探記 1

English (machine translation) 1

Language: English

1.2

In now explaining this treatise, I roughly open two sections: first, to state the treatise's general import; second, to explore the meanings within the treatise.

First, regarding the general import: the true source is desolate and serene, not to be measured by consciousness; the dharmatā is empty and congealed, beyond words to expound. Yet, because great compassion never ceases, the net of teachings spans the ocean of suffering to rescue the fish of humans and devas; the sun of wisdom is impartial, its auspicious light shining through the dark night to startle those from their long sleep of dreams. After the Tathāgata's parinirvāṇa, there was a bodhisattva named Aśvaghoṣa whose path surpassed the three stages of worthies and whose rank stepped into the ten sages. With luminous wisdom inwardly interfused and compassion outwardly shed, he thoroughly fathomed the profound import and closely examined the capacities of beings. Skillfully knowing their dispositions and inclinations, he composed the treatise at that time. As for this treatise: its principle embraces the multitude of scriptures, its meaning gathers all expositions, its literary elegance is brilliant, and its essential course is easy to comprehend. Even if the Buddhas of the ten directions were to extensively praise for a long time the merit of correct contemplation for the duration of a meal, they could not exhaust it. By means of it the correct path flourished, and because of it deviant paths declined; the Buddha-sun shone again, and the turning of the Dharma was restored. Therefore, the Māyā-sūtra says: 'Six hundred years after the Tathāgata's parinirvāṇa, ninety-six kinds of heterodox paths and the like will contend and arise, wishing to destroy the Buddha-Dharma. There will be a monk named Aśvaghoṣa, a bodhisattva who preaches the essentials of the Dharma and subdues all the heterodox paths,' and so forth.

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Second, within exploring the meanings, there are three sections: first, clarifying the inclusion within the piṭakas and divisions; next, explaining the title; and last, indicating its core themes.

1.5

Regarding the first: there are two [piṭakas] and there are three [piṭakas]. The three piṭakas are: first, the sūtrapiṭaka, translated here as契經 ('matching scriptures'); second, the vinayapiṭaka, translated here as調伏 ('disciplining and subduing'); third, the abhidharmapiṭaka, translated here as對法 ('facing the dharma'). These three—sūtra, vinaya, and śāstra—are taken as the expounding [media], while the three—samādhi, śīla, and prajñā—are taken as that which is expounded, matched in order. The two piṭakas are: first, the śrāvakapiṭaka; second, the bodhisattvapiṭaka. The twelve limbs are: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa. Now, this treatise is subsumed under the bodhisattvapiṭaka among the two piṭakas, under the abhidharmapiṭaka among the three piṭakas, and under the upadeśa scriptures among the twelve limbs.

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Next, regarding the explanation of the title: 'Great' (mahā) takes the essence itself as its designation, with comprehension as its meaning. 'Vehicle' (yāna) is designated according to metaphor, with conveyance as its function. Doctrine and metaphor are presented together, hence it is called the 'Mahāyāna'. The Mahāyāna is precisely the object of faith, taking essence and potency as its meaning. 'Awakening of faith' is precisely the mind capable of faith, taking clarity and purity as its nature. Mind and object are joined in the title, hence it is called 'Awakening of Faith in the Mahāyāna'. 'Treatise' (śāstra) is a treatise of collected meanings, meaning that host and guest go back and forth, analyzing and probing the profound import and evaluating the correct principle; hence it is called a treatise. Furthermore, regarding 'great', in terms of meaning there are three: first, the greatness of essence, meaning that it pervades all ordinary beings, [practitioners of] the Small Vehicle, bodhisattvas, Buddhas, and the entire vessel world, neither increasing nor decreasing. Second, the greatness of attributes, meaning that this greatness of essence is fully endowed with immeasurable qualities of nature, just as the eight qualities of water are not different from water. Third, the greatness of function, meaning the two functions of saṃbhoga and nirmāṇa. The first can accomplish mundane causes and conditions; the second can accomplish supramundane causes and fruits, unending in transforming function to the limit of the future. Regarding 'vehicle', in terms of function, it is precisely the three positions of the tathāgatagarbha: bringing about conveyance, the naturally abiding tathāgatagarbha is that which is ridden; the emerging tathāgatagarbha is that which rides; and the attained fruit of Buddhahood is the destination of the vehicle. The essence and function of these three meanings are transformed solely by the One Mind. Furthermore, the Yogācārabhūmi, Prakaraṇārya-vācā, Abhidharma-samuccaya, Mahāyāna-sūtrālaṃkāra, Dvādaśanikāya-śāstra, and so forth each explain seven kinds of greatness, and elsewhere there are ten meanings of greatness, which are not set forth here due to their complexity. 'Awakening' is generating: inherently there is the inner perfuming of innate awakening as the cause; good friends and hearing the perfuming, [which is] the greatness of function, serve as the condition. Toward this supreme object, one generates a pure mind of faith, like a water-clearing pearl. The Cheng weishi lun and Mahāyānasaṃgraha each speak of three kinds of mind of faith, and this treatise below also speaks of four kinds of mind of faith. The Cheng weishi lun states: 'First, believing in real existence, meaning deeply believing and accepting the actual phenomena and principles of all dharmas; second, believing in the presence of virtues, meaning deeply believing in and delighting in the true nature and virtues of the Triratna; third, believing in the presence of capability, meaning, toward all worldly and mundane goods, deeply believing in the power to attain and accomplish them, generating aspiration.' Why does it clarify faith and not speak of other practices? Faith is the basis of practice; hence it is said below, 'Believing in one's own nature, knowing the mind's false movement, one cultivates the dharmas of detachment.' Furthermore, the 'Bhadraśrī' chapter of the Avataṃsaka-sūtra says: 'Faith is the source of the Way, the mother of merit, / Nurturing all wholesome dharmas; / Severing the net of doubt, emerging from the stream of craving, / Revealing the unexcelled path to nirvāṇa,' and so forth, in over three hundred verses praising the virtue of the mind of faith. Furthermore, the 'Pure Conduct' chapter uses one hundred and forty verses to clarify the virtue of the mind of faith. Here, 'awakening faith' is spoken of in terms of the stage of the accomplishment of faith, meaning entering the stage of abiding in non-retrogression, causing the preceding mind of faith to become a root and not be lost.

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Third, regarding indicating its core themes, within it there are roughly eight meanings: first, the meaning of taking refuge and paying homage to the Triratna; second, the meaning of the composite consciousness; third, the meaning of the four characteristics; fourth, the meaning of innate awakening; fifth, the meaning of avidyā; sixth, the meaning of the causes and conditions of arising and ceasing, also called the five kinds of mental consciousness; seventh, the meaning of the six defilements; eighth, the meaning of the Buddha-bodies.

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Regarding the meaning of taking refuge and paying homage to the Triratna, this treatise has three parts: namely, preface, main body, and circulation. The explanation has three approaches: first, in terms of the treatise's author; second, in terms of the treatise's doctrine; third, in terms of benefiting sentient beings. Within the first, there are three: first, the three verses at the treatise's beginning, taking refuge, paying homage, and requesting empowerment, which are what the treatise's author relies upon to initiate practice. Second, from 'The treatise says' downward, proclaiming the correct doctrine for beings, which is the treatise's author's practice of donating the Dharma. Third, the final single verse of 'summary exposition' and 'dedication', which is the great vow generated following practice. Therefore, all three parts constitute the treatise's author's practice and vows of manifesting the Buddha-sun and bestowing the Dharma upon sentient beings. The other two are as in the commentary. The three verses are divided into two: the first two verses clarify taking refuge and paying homage to the Triratna; the latter single verse states the intention of homage. The former also has two parts: first, taking refuge and paying homage reveals the utmost sincerity of the one capable of taking refuge; second, from 'exhausting the ten directions' downward clarifies the depth and breadth of that which is revered. In the former, there are three meanings: first, 'taking refuge' (gui) has the meaning of directing toward; 'life' (ming) is the life-faculty of one's own body, which is what living beings value most, nothing taking precedence over this. Now, this treatise's author, having attained indestructible faith, gives up his own valued life to turn toward the Triratna, requesting empowerment to compose and expound. Second, 'taking refuge' has the meaning of respectfully complying; 'command' (ming) refers to the teaching commands of all Buddhas. This clarifies that the treatise's author respectfully obeys the Tathāgata's teaching commands to transmit the Dharma and benefit sentient beings. Third, 'taking refuge' has the meaning of returning to the source, meaning that sentient beings' six faculties arise from the One Mind, yet turn their backs on their own source and disperse into the six dusts. Now, raising the life-faculty brings together the six senses to return to the source of the One Mind; hence it is called 'taking refuge with one's life' (guiming). 'Exhausting the ten directions' has two meanings: first, not merely taking refuge in the Triratna of one direction, but also paying equal homage throughout the ten directions; second, within the ten directions, not taking refuge in one or two realms, but in all the Triratnas of endless realms in each and every direction. These two verses have roughly three explanations. One says: the first line is general; the next three lines clarify the buddharatna; the next three lines clarify the dharmaratna; the last line clarifies the saṅgharatna. Another says: the first verse is the Buddha; the next two lines are the Dharma; the last two lines are the Saṅgha. Another says: the first six lines are the Buddha; the next one is the Dharma; the last one is the Saṅgha. Now, in terms of the explanation, clarifying the four meanings within the buddharatna: first, in terms of the three karmas, namely the mental karma of all-knowledge, the unobstructed bodily karma, and the verbal karma of compassionate rescue—these three karmas are supreme, matching the three lines respectively. Second, in terms of the two benefits, the first two lines clarify the virtue of 'self-benefit', meaning having the wisdom of 'all-knowledge' internally and unobstructed form externally; the lines 'rescuing the world' and so forth reveal the virtue of 'benefiting others', like a great elder entering the burning house to rescue from the suffering of fire. Third, in terms of the three virtues, namely great samādhi, great wisdom, and great compassion. 'One who' (zhe) concludes the virtues as belonging to the person; one endowed with the above virtues is the Buddha. Fourth, clarifying the text: this clarifies the saṃbhoga and nirmāṇa bodies, because the 'dharmakāya' is included in the dharmaratna. 'All-knowledge' has two kinds: first, fully endowed gnosis, which fully knows the sands-of-the-Ganges merits of the 'aspect of the mind as tathatā' and so forth; second, conventional gnosis, which fully knows the conditioned arisings and distinctions of the 'aspect of the mind as arising and ceasing' and so forth; principle and measure are simultaneously surveyed, completely known without inverted error. Second, within the dharmaratna there are four: namely, teaching, principle, practice, and fruit. The three lines are divided into two: the first line expresses, and the latter two lines explain. In the first, essence is the greatness of essence, and attributes are the greatness of attributes; because within the greatness of function the saṃbhoga and nirmāṇa bodies are distinguished, these two greatnesses of essence and attributes are subsumed under the dharmakāya. Because that greatness of function arises depending on essence and attributes, returning to the source, it is called 'the essence and attributes of that body'. In the lower two lines, 'dharmatā' and so forth explain the 'greatness of essence'; 'immeasurable' and so forth explain the 'greatness of attributes', and so forth. Third, within the saṅgharatna: saṅgha generally includes both ordinary beings and sages, while ratna (jewel) is exclusively the stage of sages; sages generally include both the Small and Great, but bodhisattvas are superior. Therefore, here one only takes refuge in the saṅgha of great bodhisattvas on the bhūmis. Realizing the principle and initiating practice is called 'cultivating in accordance with reality'. 'Cultivating in accordance with reality' is fundamental non-discriminating gnosis; 'and so forth' is subsequently attained gnosis; both are as explained below and in the Dharmasaṃgīti-sūtra and Ratnagotravibhāga.

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Second, in stating the intention of paying reverence, there are three intentions: first, to "benefit sentient beings"; second, so that "the lineage of the Buddhas will not be severed"; third, so that the Dharma will endure long. The four lines [of the verse] are divided into three parts: First, the persons intended: primarily those of the indeterminate group, and secondarily both those of the wrongly determined and rightly determined groups; moreover, all six stages are those who are intended, which corresponds to the first line. Second, the benefits accomplished are two: first, the benefit of leaving faults behind; second, the benefit of accomplishing practice, which corresponds to the next two lines. In the first of these, because of doubt, one is confused about the real and loses joy; because of grasping, one gives rise to the delusive and sows suffering. The *Daśabhūmika-śāstra* states: "Bodhisattvas observe sentient beings in three ways and give rise to great compassion: first, they are separated from the joy of the ultimate truth; second, they are endowed with all sufferings; third, they are inverted with respect to those two." The explanation says: True joy is innately present, yet they lose it and do not know it; delusive suffering is fundamentally empty, yet they obtain it and are unaware of it. With respect to that gain and loss, they are completely without awareness; therefore the Bodhisattva now gives rise to compassion and composes the treatise. That is, in the section 'Exposition of the Meaning' and under 'Revealing the Correct Meaning' below, by 'dispelling doubt' one awakens to the real, and by remedying grasping one departs from suffering; hence the 'Section on Causes and Conditions' says, 'so that they may leave behind ignorance and arrogance and escape the net of heterodoxy,' and so on, which is why it says, 'dispelling doubt and abandoning heterodox grasping.' As for the second, accomplishing practice: once one has no doubt about the real and does not grasp at the heterodox, one does not yet know in which vehicle to initiate practice. It is in the Mahāyāna, because it is the ultimate and fundamental teaching. One does not yet know what kind of practice to initiate in this Mahāyāna: it is initiating the practice of faith, because faith is the root of all practices. Therefore, one gives rise to correct faith in the Mahāyāna, and it is the sections 'Signs of Setting Out toward the Path' and 'Cultivating Practice and Faith' below that accomplish this practice. Third, the intention of accomplishing benefits: it means causing sentient beings to leave faults behind, fulfill faith, and accomplish practice and result; therefore it says that the lineage of the Buddhas will not be severed. Hence the *Avataṃsaka-sūtra* says: 'Sowing the Buddha-seed in the field of sentient beings, the sprout of correct awakening arises; therefore one can cause the buddharatna not to be severed,' and so on. 'Furthermore, causing the lineage of the Three Jewels not to be severed' is explained in detail in the section 'Exhortation to Cultivate Practice and the Benefits.' There is another explanation that says: The main intention of composing the treatise does not go beyond two kinds: the first half explains transforming sentient beings below, and the second half shows propagating the Buddha-way above. The reason sentient beings are perpetually submerged in the ocean of saṃsāra and do not proceed toward the shore of nirvāṇa is solely due to doubts and heterodox graspings. Those doubts are of two kinds: first, doubt about the Dharma, which obstructs the aspiration [for awakening]; second, doubt about the gates, which obstructs practice. As for the first: Is the essence of the Mahāyāna Dharma manifold or one? If it is one, then there are no different dharmas; because there are no different dharmas, there are no sentient beings—for whom then would a bodhisattva give rise to the great vow? If it is manifold dharmas, then they are not one essence; because they are not one essence, self and others are distinct—how could one give rise to great compassion of identical essence? Because of this, one cannot give rise to the aspiration. As for doubt about the gates: the gates of teaching established by the Tathāgata are numerous; relying on which gate should one initially initiate practice? If all can be relied upon, one cannot enter them all at once; if one relies on one or two, which should be rejected and which adopted? Because of this, one cannot initiate practice. Now, to dispel these two doubts, [the author] establishes the dharma of the One Mind and opens two kinds of gates. Establishing the One Mind dispels that first doubt, clarifying that the Mahāyāna Dharma is solely the One Mind, and outside of the One Mind there is no other dharma. There is only ignorance confusing one's own One Mind, giving rise to waves that transmigrate through the six destinies; although they give rise to the waves of the six destinies, they do not go beyond the ocean of the One Mind. Because the One Mind creates the six destinies, one gives rise to the great vow; because the six destinies do not go beyond the One Mind, one can give rise to great compassion of identical essence, and thus one is able to generate the aspiration. Opening the two gates dispels the second doubt. Although the gates of teaching are numerous, for initially entering practice there are only two gates: relying on the gate of tathatā to cultivate the practice of calm (śamatha), and relying on the gate of arising and ceasing to initiate the practice of contemplation (vipaśyanā); when calm and contemplation are operated together, the myriad practices are fully prepared. Entering these two gates, one reaches all gates, and therefore one is able to initiate practice. Abandoning heterodox grasping means [abandoning] grasping at a self and grasping at dharmas. Propagating the Buddha-way above means dispelling doubts about the two extremes, giving rise to determinate faith, and having faith and understanding that the Mahāyāna is solely the One Mind; therefore it is called correct faith in the Mahāyāna. Abandoning the discrimination of the two graspings, one attains non-discriminating gnosis, is born into the house of the Tathāgatas, and is certain to inherit the rank of Buddha; therefore it says that the lineage of the Buddhas will not be severed. As the *Mahāprajñāpāramitopadeśa* says: 'In the great ocean of the Buddhadharma, faith is that by which one enters, and wisdom is that by which one crosses over.' Therefore, citing faith and wisdom clarifies the propagation of the Buddha-way.

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Concerning the meaning of 'composite consciousness,' there are briefly two approaches: first, explaining the five sections and eight causes; second, clarifying its essential meaning. The first also has two parts: first, explaining the five sections; second, explaining the eight causes. In the former, 'there is a dharma' brings up the teaching and its meaning in general: the dharma of the One Mind, two gates, and three greatnesses is precisely the essence of the dharma. 'Able to produce the root of faith in the Mahāyāna' distinguishes the function of the dharma, meaning: with respect to the gate of tathatā, faith in the principle is determinate; with respect to the gate of arising and ceasing, karmic functions are unceasing; with respect to the greatness of meaning, faith in the Three Jewels is indestructible. As for the 'root of faith,' entering the stage of abiding accomplishes the root. The root has two [meanings]: first, the meaning of being able to maintain, which is not losing one's own portion; second, the meaning of generating what follows, which is seeking upward with superior progress.

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First: words do not arise of themselves, and composition must have a reason; it is called the 'Section on Causes and Conditions.' Second: the reason having already arisen, the essential points are briefly presented to cause beings to generate faith; it is called the 'Section on the Exposition of the Meaning.' Third: the central essentials having been outlined, extensive explanation generates understanding; it is called the 'Section on Explanation.' Once explained, understanding arises, and relying on understanding, practice is initiated; having understanding without practice is improper, and therefore there is the 'Section on Cultivating Practice and Faith.' Although the models of practice have been shown, for those of dull faculties who are indolent and negligent, benefits are brought forward to exhort them to cultivate; therefore there is the 'Section on Exhortation to Cultivate Practice and the Benefits.'

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In the subsequent explanation of the eight causes and conditions, the first is general and the latter seven are particular. The general intention clarifies causing sentient beings to leave the three sufferings and two kinds of death, and to attain bodhi and nirvāṇa; therefore [the author] was able to compose the treatise. Among the particular ones, the first acts as the cause and condition for the 'Section on the Exposition of the Meaning,' as well as for 'Revealing the Correct Meaning' and 'Remedying Heterodox Grasping' in the 'Section on Explanation'; if correlated with stages, it corresponds to the stages of the three grades of worthies. In the gate of arising and ceasing, innate awakening is called *tathā* ('thus'), and initial awakening is called *āgata* ('come'); initial and innate being non-dual is called *tathāgata*; this shows that what is realized is called *tathā*, and the capacity to realize is called *āgata*; therefore, when sentient beings have not yet attained fundamental non-discriminating gnosis, there is *tathā* without *āgata*. The second acts as the cause for 'Signs of Setting Out toward the Path,' which corresponds to the final mind of the ten faiths. The third acts as the cause for the four kinds of faith and the passages on the four cultivations in 'Cultivating Faith'; this corresponds to the abiding mind of the ten faiths, and the remaining four correspond to the initial mind of the ten faiths. Among the four, they are for the inferior, intermediate, and superior [faculties], with the last one encouraging cultivation. Among the three, the superior grade is reborn in the Pure Land, because their faith is fulfilled.

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In the 'Section on the Exposition of the Meaning,' 'dharma' is the essence of the Mahāyāna Dharma, whose stages pervade both defilement and purity. 'Meaning' is the name and meaning of the Mahāyāna: because this mind is endowed with the three greatnesses of meaning, it is called 'great.' There are two: carrying and moving forward is called 'vehicle' (yāna), which is the causal vehicle and the resultant vehicle. 'Sentient beings' mind' reveals its essence of dharma, namely the one mind of the tathāgatagarbha, which contains the two consciousnesses: composite and non-composite; both are in the stage of sentient beings. If in the Buddha-stage, there is no meaning of composite, because initial [awakening] is identical with the innate [awakening], being solely tathatā. Here, with respect to sentient beings who follow the flow, they possess these two consciousnesses. 'Subsuming all worldly and supramundane dharmas': if it 'accords with defilement and becomes non-awakening,' it subsumes worldly dharmas; the unchanging innate awakening and the initial awakening that transforms defilement subsume supramundane dharmas. Furthermore, this reveals that the Mahāyāna differs from the Hīnayāna; this is precisely because this mind comprehensively subsumes all dharmas, and the self-essence of all dharmas is solely the One Mind, unlike the Hīnayāna where all dharmas each have distinct essences. This is distinguished in terms of the gate of arising and ceasing; if in terms of the gate of tathatā, it harmoniously subsumes defilement and purity without differentiation, and therefore comprehensively subsumes them.

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In the 'Section on Explanation,' there are three gates: first, the gate of revealing the correct meaning, which correctly explains the meaning of the established Mahāyāna Dharma; second, the gate of remedying heterodox grasping, which eliminates emotional delusions once the correct principle has been clarified; third, the gate of distinguishing the signs of setting out toward the path, which, having dispelled the heterodox grasping at self and dharmas, clarifies the successive stages of proceeding toward correctness.

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Second, explaining the meaning of "composite": First, the tathāgatagarbha mind contains two meanings: 1. The meaning of unchanging intrinsic nature transcending all characteristics, which is the aspect of tathatā—namely, it is neither defiled nor pure, neither arises nor ceases, neither moves nor shifts, and is equal in one taste; sentient beings are themselves nirvāṇa and do not await further cessation, because ordinary beings and Maitreya are on the identical level. 2. The meaning of not maintaining its intrinsic nature and conforming to conditions, which is the aspect of arising and ceasing—namely, conforming to perfuming it moves to become defiled or pure, yet its nature is constantly unmoved. Because it is unmoved, it is able to become defiled or pure; therefore, the unmoved is also within the aspect of movement. Among the two meanings of consciousness, innate awakening is the essence of arising and ceasing; hence a sūtra says: "The tathāgatagarbha is the cause of both the wholesome and the unwholesome; it experiences suffering and pleasure together with causes, whether arising or ceasing," and so forth. The Śrīmālā[-sūtra] says: "Undefiled yet defiled, defiled yet undefiled, difficult to comprehend," and so on; such is this meaning. These two aspects encompass the entire essence seamlessly without division; their essence and characteristics are non-dual, so it is said that "the One Mind has two aspects." As the Laṅkāvatāra-sūtra, in the "Chapter on Gathering All Buddhadharmas," says: "That which is tranquil and ceased is called the One Mind; the One Mind is called the tathāgatagarbha." Here, the aspect of tathatā explains the sūtra's original "that which is tranquil and ceased is called the One Mind"; the aspect of the One Mind arising and ceasing explains "the One Mind is called the tathāgatagarbha." Furthermore, this mental essence possesses innate awakening, yet conforming to avidyā it moves to produce arising and ceasing; therefore, in this aspect, the nature of the Tathāgata is hidden and not manifest, so it is called the tathāgatagarbha. As the treatise says below: "Mind as arising and ceasing: based on the tathāgatagarbha there is the mind of arising and ceasing; the non-arising and non-ceasing unites compositely with arising and ceasing, being neither identical nor different, which is called the ālayavijñāna. This consciousness has two meanings: first, the meaning of awakening; second, the meaning of non-awakening." One should know that it does not merely take the mind of arising and ceasing to be the aspect of arising and ceasing; it comprehensively takes the essence of arising and ceasing as well as its characteristics to be within the aspect of arising and ceasing, because of its causal meaning. What is called the "One Mind" means that the nature of all phenomena, defiled and pure, is non-dual; the two aspects of the true and the false cannot be different, so it is called "One." This place of non-duality serves as the central reality for all phenomena; unlike empty space, its nature is inherently spiritual understanding, so it is called "Mind." Since it is non-dual, where is there an "entity of oneness"? Since oneness is non-existent, with reference to what could one speak of "Mind"? Such a principle is beyond words and cuts off thought. It is also called the "Dharma realized by one's own noble gnosis within," which means that if one wishes to realize and see this One Mind, one must crush and shatter all phenomena and leave far behind all discrimination of external dust; then one is able to bring to mind and naturally penetrate it. Because of this, when noble gnosis eternally departs from subject and object, only then can one realize and unite with the Dharma-gate of the One Mind; therefore, it is called the Dharma realized by one's own noble gnosis. Furthermore, this mind is called the ālayavijñāna, meaning that sentient beings grasp it as an inner self. Why is this so? The essence of this mind has spiritual understanding as its nature, subtly and comprehensively conditioning [all objects], appearing as one and appearing as eternal; therefore, fools take the resemblance to be real and grasp it as an inner self. It is held by the view of self, and it is precisely on account of being held that it is a "store" (garbha/ālaya); therefore, in the state where the two kinds of self-view never arise, the name ālayavijñāna is not established, because there is neither grasper nor grasped. Furthermore, this consciousness is called the tathāgatagarbha, meaning that when the One Mind drifts in transmigration according to the wind of avidyā, it now accords with the principle of suchness and returns to the mind-source; riding on suchness it comes, and is thus called the Tathāgata. "Garbha" (store/womb) means concealment: the Tathāgata's dharmakāya is non-dual in concealment and manifestation; yet, when sentient beings are covered by avidyā, there is still non-duality. When the Tathāgata is concealed and not yet manifest, it is called the tathāgatagarbha. As the Śrīmālā-sūtra says: "When concealed, it is called the tathāgatagarbha; when manifest, it is called the dharmakāya." It also has the meaning of being able to contain, meaning that the One Mind is that to which all buddhas return; hence it can contain and store all Tathāgatas. As for the meaning of that which is contained, the Tathāgata is supremely impartial, containing all sentient beings as his own essence; because they are contained by the Tathāgata, the container and the contained are not different. As a sūtra says: "The dharmakāya is sentient beings; sentient beings are the dharmakāya. The dharmakāya and sentient beings are different in name but identical in meaning."

1.16

Within the aspect of tathatā: 1. Tathatā beyond words, which refers to the six phrases in the text such as "transcending the characteristics of verbal expression"; 2. Tathatā according to words, which refers to the two tathatās: not-empty and empty. Empty tathatā refers to the meaning of the total cessation and absence of all afflictions, as well as the refutation of the attachments of the four non-Buddhist schools such as the Sāṃkhya, and also the refutation of the views of nihilists. Not-empty tathatā refers to the meaning of being replete with the four virtues such as permanence. The treatise says: "Because it is replete with permanent, eternal, unchanging, pure phenomena, it is called not-empty." Furthermore, regarding the principle spoken of in this aspect, although tathatā is also ineffable, it is not non-existent; whether buddhas exist or not, its nature and characteristics permanently abide, without alteration, indestructible, and so forth. Moreover, names such as "tathatā" and "reality-limit" are provisionally established, as expounded in sūtras like the Pañcaviṃśati. It also says that without moving from the true reality-limit all phenomena are established, and that without destroying provisional designations real characteristics are spoken of, and so forth. Within the aspect of arising and ceasing: although the principle transcends characteristics, it does not maintain its permanent nature but drifts in transmigration conforming to conditions; although it is defiled in conforming to conditions, its intrinsic nature is pure. Moreover, names such as "tathāgatagarbha" and "innate awakening" are provisionally established, as expounded in sūtras like the Nirvāṇa and the Avataṃsaka. It also says that the intrinsically pure mind, moved by the wind of avidyā, is undefiled yet defiled, defiled yet undefiled, and so forth. The Laṅkāvatāra-sūtra and others expounded in the present treatise generally take the two aspects as their primary theme and essence. As for the statement in the aspect of [arising and] ceasing that "based on the tathāgatagarbha there is the mind of arising and ceasing," the Śrīmālā-sūtra says: "Based on the tathāgatagarbha there is saṃsāra; based on the tathāgatagarbha there is nirvāṇa," and so forth. Just as unmoved water, blown by the wind, becomes moving water—though motion and stillness are distinct, the water's essence is one—so too moving water can exist based on still water; one should know that the principle here is also like this. The intrinsically pure mind is called the tathāgatagarbha; moved by the wind of avidyā it produces arising and ceasing, so both the supported and the support enter this aspect. Therefore, that which neither arises nor ceases is the tathāgatagarbha; that which arises and ceases is the seven evolving consciousnesses. The combination of these two is called the mind of arising and ceasing of the ālayavijñāna. Arising and ceasing have no dual characteristics; therefore, the mind's arising and ceasing is accomplished because of avidyā. The mind of arising and ceasing arises from innate awakening, yet they do not have two essences; because they are not separate, it is called "composite." As it says below: "Just as the water of the great ocean is stirred into waves by the wind, the water and the [waves'] characteristics do not abandon each other." This motion of the water is the characteristic of wind, and the wetness of the motion is the characteristic of water; because the water moves in its entirety, water is not separate from wind; because there is no motion that is not wet, motion is not separate from water. The mind is also like this: because the non-arising and non-ceasing mind moves in its entirety, mind is not separate from arising and ceasing; because arising and ceasing are nothing other than the real, arising and ceasing are not separate from the characteristics of mind. Therefore, it is called "composite." This is precisely the non-arising and non-ceasing mind uniting with arising and ceasing, because it is the aspect of conforming to conditions; it is not arising and ceasing uniting with the non-arising and non-ceasing, because it is not identical to the original aspect of tathatā. The treatise says: "The real alone does not arise; the false alone does not succeed; only when the real and the false unite compositely is there activity." As for "neither identical nor different": if the non-arising and non-ceasing and arising and ceasing were identical, when the characteristic of the consciousness of arising and ceasing is completely extinguished, the true mind would be extinguished, which would entail annihilationism; if they were different, when perfumed and stirred by the wind of avidyā, the still mental essence would not conform to conditions, which would entail [unrelated] separation. Being free from these two extremes, it is said to be "neither identical nor different." Furthermore, if they were identical, there would be no union; if they were different, there would also be no union; because they are neither identical nor different, union is obtained. Furthermore, the composite union of the real and the false has four propositions: 1. The tathāgatagarbha, which solely neither arises nor ceases, like the wet nature of water; 2. The evolving consciousnesses, which solely arise and cease, like the waves of water; 3. The ālayavijñāna, which both arises and ceases and neither arises nor ceases, like the ocean containing motion and stillness; 4. The inverted grasping of avidyā, which neither arises and ceases nor does not arise and cease, like the fierce wind raising waves that is neither water nor wave. Among these four meanings, whichever one is taken encompasses the meaning of conditioned origination, and in principle there are no dual characteristics; taking provisionally the side of the wet nature being unarisen, motion and stillness are not one, so one speaks of water without waves, but how could waves have a separate essence outside of water? This mind in which arising and ceasing and non-arising and non-ceasing are non-dual is called the ālayavijñāna. Furthermore, āliya and ālaya are both phonetic corruptions of Sanskrit. Tripiṭaka Master Paramārtha of the Liang dynasty glossed and translated it as "non-disappearance." Now, Tripiṭaka Master Xuanzang translated it according to its meaning as "store," which has the meaning of containing and storing; "non-disappearance" has the meaning of non-loss: the meaning is one, the names are different. That which is contained is called "store," and it is also named after that which can contain, meaning that it can store its own essence within all phenomena, and can also store all phenomena within its own essence; hence the treatise says: "Capable of storing, that which is stored, and grasped as an object of self-attachment." This is what it refers to. This is establishing the name based on the meaning.

1.17

In explaining the arising and ceasing of the mind, with regard to the passage stating "this consciousness has two aspects," and so forth: this meaning is somewhat difficult, so now, synthesizing the context preceding and following, its essential meaning is briefly presented. Tathatā has two meanings: first, the meaning of remaining unchanged; second, the meaning of according with conditions. Avidyā has two meanings: first, having no essence and thus being empty; second, having function and accomplishing phenomena. Between the true and the false, according to each of their former meanings, the aspect of the mind as tathatā is established; according to each of their latter meanings, the aspect of the mind as arising and ceasing is established. Furthermore, this tathatā that accords with conditions and this avidyā that accomplishes phenomena each have two meanings: first, contradicting oneself and conforming to the other; second, contradicting the other and conforming to oneself. In avidyā, the first [aspect of] contradicting oneself and conforming to the other also has two [facets]: first, being able to antithetically express and reveal the virtues of the nature; second, being able to know names and meanings, thereby establishing pure function. Contradicting the other and conforming to oneself also has two [facets]: first, obscuring the true principle; second, establishing the false mind. In tathatā, contradicting the other and conforming to oneself also has two meanings: first, overturning false defilements to manifest its own virtues; second, internally perfuming avidyā to arouse pure function. Contradicting oneself and conforming to the other also has two meanings: first, concealing its own true essence; second, manifesting false phenomena. Among these four meanings each of the true and the false: from the meaning in avidyā of antithetically expressing and revealing, and the meaning in the true of overturning falsity to manifest virtues, from these meanings there is innate awakening; also, from avidyā being able to know names and meanings, and the meaning in the true of internal perfuming, there is actualized awakening; also, from the meaning in avidyā of obscuring the true, and the meaning in the true of concealing the essence, there is fundamental unawakening; also, from the meaning in avidyā of establishing the false, and the meaning in the true of manifesting the false, there is branch unawakening. Within this aspect, unfolding four each for the true and the false, in full there are eight gates. If taken in terms of the two blending to form dependent origination, then there are four gates: namely, two awakenings and two unawakenings. If root and branches are not separated, there are only two gates: namely, awakening and unawakening. If fused and gathered as a whole, there is only one gate: namely, the One Mind aspect of arising and ceasing. Furthermore, if taken according to the gate of consciousness distinguishing attributes, innate awakening and fundamental unawakening are within the fundamental consciousness, and the rest are within the arising consciousnesses. If taken according to the gate of the non-duality of root and branch, they are all within the one consciousness of innate awakening; hence it is said, "this consciousness has two aspects." In the specific explanation: innate awakening means that the nature of this mind is free from the attributes of unawakening and is of the nature of luminous awakening; as the treatise says, "the meaning of the radiance of great wisdom," and so forth. Actualized awakening is when this mind-essence, following the conditions of avidyā, stirs to form false thoughts, yet due to the perfuming power of innate awakening, it gradually comes to have an awakening function, up to the culmination of returning to innate awakening. Fundamental avidyā is the fundamental avidyā within the ālayavijñāna, failing to comprehend the single taste of tathatā; as the treatise says, "dependent on the ālayavijñāna, it is said that there is avidyā arising without awakening." Branch avidyā refers to all defiled dharmas arisen from avidyā, which means that with avidyā as the cause the three subtle aspects arise—this is the fundamental consciousness; grasping perceptual objects as conditions, the six coarse aspects arise—this is the mental consciousness. The Mahāyānasaṃgraha says: "All defiled dharmas are attributes of unawakening." The general import here intends to clarify that innate awakening becomes unawakening, and unawakening becomes actualized awakening. Actualized awakening is identical to innate awakening; because it is identical to innate awakening, there is no unawakening; because there is no unawakening, there is no actualized awakening; because there is no actualized awakening, there is no innate awakening; because there is no innate awakening, all is equal and tranquil, beyond words and transcending thought. Therefore, the fruit of Buddhahood is consummate and harmonious, serene without exceptionality. When there is not even the difference between actualized and innate, how could there be the distinction of the three bodies? It is only appearing in accordance with the minds of living beings that the functions of saṃbhoga and nirmāṇa are spoken of.

1.18

Question: Why does the aspect of tathatā say "directly demonstrates," while the aspect of arising and ceasing says "can demonstrate"? Answer: The aspect of tathatā is the gate of non-arising; being non-different from the essence it reveals, expression and meaning are not distinct, hence it says "directly demonstrates." Because it is non-arising, it demonstrates only essence. Arising and ceasing is the gate of active arising; defilement and purity already being distinct, expression and meaning are further separated, and the revealing and the revealed are not identical, hence it does not say "directly."

1.19

Question: Why does the aspect of tathatā simply say "essence," whereas the aspect of arising and ceasing says "its own essence," and so forth? Answer: The three greatnesses demonstrated are revealed precisely within the arising and ceasing that can demonstrate them, hence it says "its own."

1.20

Question: If, because it is non-arising, it only demonstrates essence, does the gate of active arising only demonstrate function? Answer: Non-arising definitely does not depend on arising to be established; being non-arising, it only demonstrates essence. Arising definitely depends on non-arising; arising contains non-arising, so within arising the three greatnesses are fully present.

1.21

Question: Since the two gates mutually subsume each other, why does the aspect of tathatā only demonstrate essence, while the aspect of arising and ceasing fully demonstrates the three greatnesses? Answer: Tathatā is the gate of eliminating attributes to reveal reality; without destroying attributes, it immediately eliminates them, and therefore it is able to subsume arising and ceasing; eliminating attributes without retaining them, it demonstrates only essence. Arising and ceasing gathers principle to accomplish phenomena; without destroying principle, it accomplishes phenomena, and therefore it is able to subsume tathatā; accomplishing phenomena without losing principle, it demonstrates the three greatnesses.

1.22

Question: Since eliminating attributes without retaining them means demonstrating essence, could it also be that in gathering principle, principle is not retained, and thus it only demonstrates attributes and function? Answer: It is not parallel. Whenever arising and ceasing arises, it must rely on the real and gather principle, and principle is not lost; the real does not necessarily rely on arising and ceasing, and thus it eliminates attributes without retaining them. Because it eliminates attributes without retaining them, it demonstrates essence; because principle is not lost, it demonstrates the three greatnesses. The sense of subsuming is equal; the sense of demonstrating is distinct.

1.23

Question: Are the phenomena subsumed by the two gates distinct or not? Answer: The phenomena of the aspect of tathatā are of the imagined nature, because it states that all dharmas are neither arising nor ceasing and fundamentally tranquil, and distinctions exist only dependent on false thoughts. The phenomena of the aspect of arising and ceasing are of the dependent nature, because it states that through the harmony of causes and conditions there are karmic results.

1.24

Question: Since movement and stillness are not one, [and] the tathāgatagarbha is within the seven consciousnesses, why is it not within the ālayavijñāna? Answer: Movement and stillness are non-dual, which is the ālayavijñāna. Now, since movement and stillness are differentiated, and the ālayavijñāna has no separate essence, it is said not to be within it.

1.25

Question: If the ālayavijñāna encompasses movement and stillness, it should not belong solely to the aspect of arising and ceasing. Answer: Arousing stillness accomplishes movement, having no separate essence of movement. Following movement, it resides in the aspect of ceasing; it is not simply that the ālayavijñāna lacking stillness and movement is in the aspect of arising and ceasing, but also that the non-moving tathāgatagarbha is likewise within this gate.

1.26

Question: What is the difference between one consciousness having two aspects and One Mind having two gates? Answer: The One Mind contains two meanings, namely the meaning of remaining unchanged and the meaning of according with conditions. Here, it is only in terms of the one gate of according with conditions, the non-dual attributes of defiled and pure, principle and phenomena, that this consciousness is clarified. The meaning of mind is broad, covering both gates; the meaning of consciousness is restricted, residing in only one gate.

1.27

The meaning of the four attributes has two gates: first, the gate of transmigration; second, the gate of returning to the source. Regarding the first, there are also two [parts]: first, stating the general import; afterwards, explaining specifically. The initial general import is: now these four attributes are spoken of provisionally only in terms of the coarse and subtle distinctions of the true mind according with perfuming, not in terms of the mind of a single kṣaṇa. If distinguished in terms of the mind of a single kṣaṇa, as clarified in the text below regarding the subtle arising and ceasing of the karma-consciousness of bodhisattvas on the stages—among these, how could ordinary beings or Hinayānists know the attributes of change and cessation? Furthermore, how could bodhisattvas on the stages fail to know the arising and abiding of coarse attributes within the consciousness of phenomena? Therefore, all up to the tenth stage fully possess the four subtle attributes, among which how could one of the stage of faith know the attribute of cessation? Hence the meaning is somewhat distinct. Within this there are two: first general, then specific. Generally: fundamentally, the mind-nature is free from thought, without arising and without ceasing; yet there is avidyā, deluded about its own mind-essence and contradicting the tranquil nature; stirring up thoughts, there are the four attributes of arising and ceasing. Therefore, through the power of the wind of avidyā, it is able to make the mind-essence undergo arising, abiding, changing, and ceasing, from subtle to coarse. The sūtra says: "The Buddha-nature, following the flow, becomes various tastes," and so forth. It also says: "This very dharmakāya, drifted and stirred by all afflictions, traversing birth and death, is called a sentient being." This treatise says: "The mind pure by nature, stirred by the wind of avidyā," and so forth. Now, it is according to this meaning that the four attributes are clarified. Since the tranquil mind is stirred to movement, there consequently arise differences of subtlety and prominence, and temporal distinctions of earlier and later bounds: in terms of that earlier bound, the most subtle is named the attribute of arising, up to the later bound, the coarsest being named the attribute of cessation. Therefore, the Buddhagotra-śāstra says: "All conditioned dharmas, in terms of the earlier bound, are associated with the attribute of arising; in terms of the later bound, are associated with the attribute of cessation; in terms of the middle bound, are associated with the attributes of abiding and changing." Specifically explaining: correlated with the distinct differentiation according to stages in the text below, there is one for the attribute of arising, four for abiding, two for changing, and one for cessation. The single attribute of arising is the karma attribute: due to avidyā, the mind stirs without awakening, and although there is arising and ceasing, perceiving and perceived are not yet divided. Through the power of avidyā, that pure mind is transformed, reaching this most subtle point named the attribute of arising, which is extremely profound and subtle, known only to Buddhas. The treatise says: "The consciousness arisen from avidyā... up to: known only to Buddhas." This is the first among the three subtle aspects, the first among the six defilements, and the first among the five kinds of mental consciousness; all of these are subsumed under this attribute of arising. The four attributes of abiding: First, the evolving attribute: due to the power of avidyā, not awakening to the fact that previous movement is non-movement, it transforms into that which can perceive. Second, the manifesting attribute: due to avidyā, relying on the previous perceiver and failing to comprehend formlessness, it causes perceptual objects to falsely manifest; these two, along with the karma attribute, are in the position of the ālayavijñāna and belong to non-associated mind. Third, the attribute of cognition: due to avidyā, deluded about the objects manifested by one's own mind previously, it falsely gives rise to discrimination of defiled and pure attributes. Fourth, the attribute of continuity: due to avidyā, failing to comprehend that what was previously discriminated is empty and non-existent, it further gives rise to thoughts in uninterrupted association. These two are at the position of the subtle division of the phenomenon-discriminating consciousness and belong to associated mind. Avidyā blending with the previous attribute of arising transforms that pure mind, reaching this position where its operative characteristics are still subtle and attachment to dharmas firmly abides, hence named the attribute of abiding. These are the latter two among the three subtle aspects, the first two among the six coarse aspects, the latter four among the five kinds of mental consciousness, and the middle four among the six defilements; all of these are subsumed under this attribute of abiding. The two attributes of changing: First, the attribute of grasping. Second, the attribute of reckoning names. That is, this avidyā, deluded about the previous dharmas of defilement and purity, agreeable and disagreeable, further gives rise to views of self and others such as greed and anger, grasping attributes and reckoning names, with attachments growing ever deeper; this is at the coarse division of the consciousness of phenomena. Avidyā blending with the attribute of abiding transforms that pure mind, causing it to reach this position where its operative characteristics are somewhat coarse, dispersing and stirring body and speech; now [producing] all kinds of karma is named the attribute of changing. These are the middle two among the six coarse aspects, the first among the six defilements, and the final mental consciousness among the five kinds of mental consciousness; all of these are subsumed under this attribute of changing. The single attribute of cessation is the attribute of initiating karma: this avidyā, failing to comprehend that the two karmas of good and evil definitely incur the two retributions of suffering and pleasure, broadly confronts various conditions, generating and accumulating all kinds of karma, and according to karma receives fruit, putting an end to the previous changing mind and causing it to fall into the various destinies. Through the power of avidyā, that pure mind is transformed, reaching this later bound where the operative characteristics are coarsest; reaching this point is the ultimate culmination, hence it is named the attribute of cessation. This is the fifth attribute among the six coarse aspects. Because karmic retributions cannot be severed, the sixth attribute is not discussed. Therefore, the four attributes of the three realms are only a single dreaming mind, all caused by the power of fundamental avidyā. Thus the sūtra says: "The entrenchment of avidyā has the greatest power, capable of pervasive production of all destinies and births." The treatise says: "One should know that avidyā can produce all defiled dharmas."

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大乘起信論內義略探記 — Classical Chinese