大乘起信論內義略探記 1.28

1.28

There is also an explanation that says: Question: Are the four characteristics here different [and yet] simultaneous, or are they sequential? If simultaneous, why does the treatise explain distinct differences when awakening to them across the four stages? If sequential, why are the four characteristics also said to exist simultaneously? Answer: The Sarvāstivāda school states that the substances of these four characteristics are simultaneous, while their four functions are sequential; thus the times of awakening are distinct, and because their essences are simultaneous, they are said to exist together simultaneously. The Tattvasiddhi school states that the four characteristics are sequential, yet viewed from innate awakening toward the four characteristics, there is no sequence; thus they are said to exist simultaneously. The esoteric teaching of the Mahāyāna states that when awakening to the four characteristics, the times are sequential in terms of shallowness and depth, but the four characteristics that are awakened to exist together simultaneously. There are three for arising, four for abiding, six for changing, and seven for ceasing. The three characteristics of arising are: First, the karma-characteristic: due to avidyā, unconscious thought stirs; although there is arising and ceasing, perceived object and perceiving subject are not yet divided, like the future characteristic of arising when about to reach its actual function. Second, the evolving characteristic: based on the stirring of thought, it turns into that which can perceive, like the future characteristic of arising when reaching its actual function. Third, the manifesting characteristic: based on the characteristic of being able to perceive, sense-objects already appear, like the future characteristic of arising when reaching the present. Avidyā is associated with these three, perfuming and stirring the mental essence to coalesce with the characteristics; the mind turns in accordance with this stirring, culminating in the manifesting characteristic. Just as in the Hīnayāna the future mind gradually reaches the present in accordance with its characteristic of arising, so too in the Mahāyāna the mind of the tathāgatagarbha reaches manifestation in accordance with arising; the meaning is likewise. All three are distinctions belonging to the stage of the ālayavijñāna; these are called the three kinds of profoundly deep characteristics of arising. The four for abiding: because avidyā coalesces with arising, deluding the generated mind with self and what belongs to self, it generates four characteristics of abiding, namely self-delusion, self-view, self-love, and self-pride. These four arise in reliance on the characteristic of arising; they can characterize the mind-moments of arising, causing them to reach the stage of abiding and abide through this cause, and are thus called characteristics of abiding. These four reside in the seventh consciousness. The six characteristics of changing: avidyā coalesces with those characteristics of abiding, not realizing that the posited self and what belongs to self are empty; through this, six characteristics of changing can arise, namely greed, anger, delusion, pride, doubt, and views. As the New Treatise says: "The bodhisattva's self-nature consists of only six kinds." Avidyā coalescing with these six kinds can characterize the abiding mind to cause it to reach the stage of changing, outwardly grasping at objects; thus they are called characteristics of changing. These six reside in the generated [six sensory] consciousnesses. The seven characteristics of ceasing: avidyā coalesces with these characteristics of changing, not realizing that external dust-like objects are separated from repulsive and agreeable natures; through this, seven characteristics of ceasing are produced, namely the seven branches of unwholesome karma of body and speech. These seven branches can extinguish the changing mind, causing one to enter the evil destinies; thus they are called characteristics of ceasing. Just as the characteristic of ceasing in the Hīnayāna school ceases the present mind to cause it to enter the past, so too is the meaning of the characteristic of ceasing in the Mahāyāna. Therefore one should know: the arising of the four characteristics and the transmigration of the One Mind are all caused by fundamental avidyā. Although the gradual descent of the four characteristics is distinguished from the subtle to the gross, their beginning and end are ultimately without sequence. Yet whether these four are regarded as a single thought-moment or as coarse and subtle, they fuse into the One Mind alone; therefore they are said to exist simultaneously, none having an independent existence of its own. Those who have not plumbed the origin experience awakening as sequential in accordance with the shallowness or depth of their practice; those who have reached the origin of the mind know the four characteristics simultaneously in a single thought-moment. As the sūtra says: "A bodhisattva knows the end but does not know the beginning; only the Buddha, the Tathāgata, knows both beginning and end." The beginning is the characteristic of arising; the end refers to the remaining three. When, through the power of avidyā, various dream-thoughts arise, stirring the source of the mind and turning toward the characteristic of ceasing, one sleeps long in the three realms and transmigrates through the six destinies. The above explanation of the four characteristics is in terms of the aspect of transmigration, which is innate awakening conforming to defilement; the five kinds of mental consciousness, the three subtle aspects, the six coarse aspects, and so on are also subsumed under this meaning.