大乘起信論裂網疏 1

English (machine translation) 1

Language: English

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Narrated by the Śramaṇa Zhixu, [styled] Ouyi, of Lingfeng.

The path of the Buddhas and Patriarchs is to transmit mind with mind. The bodhisattvas composing treatises and expounding sūtras also did so solely for this one great matter. Therefore it is said: "Searching across the ten directions, there is no other vehicle." Even if they bent [the teachings] for the sake of myriad capacities, skillfully and gradually guiding them, employing expedient means derived from the real, and speaking of various paths—it is, for example, just as the three herbs and two trees receive moisture differently, while the rain that can moisten is originally of only one taste. Therefore it is said: "Like eating rock sugar, middle and edge are both sweet." It is also said: "Coarse words and subtle speech both revert to the ultimate truth." How could one cling to the text and lose the underlying intent, obstinately adhere to names and marks, and carve up empty space? Moreover, take the World-Honoured Maitreya: while his traces abide in the stage of succession, his fundamental nature is surely inconceivable. Since Asaṅga and Vasubandhu are his assistants at the Dragon Flower Tree, how do they differ from Mañjuśrī and Samantabhadra? As for Aśvaghoṣa and Nāgārjuna, both received predictions from the Buddha's golden mouth and transmitted the Buddha's mind school; their writings certainly ought not to conflict with one another. Yet lecturers of later generations rashly and erroneously judged, saying: "Vasubandhu's Vijñaptimātratāsiddhi is the initial teaching establishing characteristics; Nāgārjuna's Mūlamadhyamakakārikā is the initial teaching refuting characteristics; Aśvaghoṣa's Awakening of Faith is the final teaching combined with the sudden, and neither is the complete [teaching]." Alas! How exceedingly unreflective they are! Vasubandhu took Yogācāra as his source and established vijñaptimātra, first refuting the two attachments to self and dharmas through vijñaptimātra, and next clarifying that consciousness is also like an illusion and not truly existent; thus it is also named the "Treatise Refuting Form and Mind." Can one now classify it as the "teaching establishing characteristics"? Nāgārjuna relied on profound Prajñāpāramitā, universally clearing away emotional attachments to the four natures in order to reveal the dharmatā. Thus he said: "Those who wish to be fully endowed with all Buddha-dharmas should learn Prajñāpāramitā"; and he also said: "If one maintains that there is no such emptiness, nothing at all could be accomplished; because the meaning of emptiness exists, all things can be accomplished." Can one now classify it as the "teaching that refutes characteristics"? Aśvaghoṣa used the one mind aspect of tathatā to reveal profound Prajñāpāramitā spoken in accordance with wisdom; he used the one mind aspect of arising and ceasing to reveal the Yogācāra eight consciousnesses spoken in accordance with sentiment. Tathatā is just the one true dharmadhātu, which subsumes phenomena and principle while eradicating phenomena and principle; arising and ceasing is just phenomena constituted entirely of principle, and principle whose complete phenomena are devoid of self-nature. The two aspects do not depart from the one mind, so there is no single arising and ceasing that is not the complete essence of tathatā, and no single tathatā that does not completely possess arising and ceasing—this is precisely the dharmadhātu of unimpeded phenomena and phenomena. Can one now claim that it differs from the Vijñaptimātratāsiddhi and the Mūlamadhyamakakārikā, and is still not the ultimate, complete One Vehicle? Furthermore, both sūtras and treatises state that tathatā and all dharmas are like water and waves, neither identical nor different; authentic proof is fully present, so how can one tolerate one-sided attachment? For if one asserts that they are definitely identical, then because tathatā neither arises nor ceases, all dharmas should also neither arise nor cease; or because all dharmas arise and cease, tathatā should also arise and cease—this is inherently inadmissible. If one asserts that they are definitely different, then tathatā would not be the real nature of all dharmas, and should exist outside all dharmas with a separate location, being neither permanent nor omnipresent—which is even more inadmissible. Thus, when the Awakening of Faith says that tathatā receives perfuming, it is like touching water at the very moment one touches a wave, which serves to refute the attachment to definite difference; it never said that tathatā transforms in accordance with perfuming. When the Vijñaptimātratāsiddhi says that tathatā does not receive perfuming, it is like the nature of wetness not moving when the wave moves, which serves to refute the attachment to definite identity; it never said that there is a separate immutable tathatā (The Vijñaptimātratāsiddhi says: "Unlike other schools, [we do not hold that] apart from form, mind, and so forth, there is a real, permanent dharma named tathatā." It also says: "Tathatā is precisely the real nature of vijñaptimātra." The clear text is manifest like this; how grave is the fault of later people who falsely slander Vijñaptimātra with immutable tathatā!). Therefore, what the Vijñaptimātratāsiddhi calls "because of the real, marks have no difference" is the one mind aspect of tathatā in the Awakening of Faith. What the Vijñaptimātratāsiddhi calls "because of the conventional, marks have differences" is the one mind aspect of arising and ceasing in the Awakening of Faith. The Laṅkāvatārasūtra says: "The consciousnesses have three kinds of marks: transforming marks, karmic marks, and true marks." The Zongjing [lu] explains: "The arising of mind is called 'transforming'; because the eight arise together, all have arising and ceasing, hence they are called 'transforming marks'. Movement is karma; the eight consciousnesses all move, and all are named 'karmic marks'. The true nature of the eight is entirely named 'true marks'." Viewed from this, it is clear that both the Awakening of Faith and the Vijñaptimātratāsiddhi take the Laṅkāvatāra as their source. Since their fundamental source is identical, their terms and meanings naturally do not conflict. Yet commentators could not define names according to meaning, and haphazardly defined meaning according to names, causing the two treatises to clash like water and fire—how lamentable! In the canon, there are two versions of this Mahāyānaśraddhotpādaśāstra: one translated by Paramārtha of the Liang, and one translated by Śikṣānanda of the Tang. Comparing the two translations, the Tang text is clearer in expression and smoother in meaning. But since the Liang version had long circulated, I did not dare act on private authority, so I reverently cast lots before the Buddha to decide, and drew the result indicating that I should comment on the Tang text. Thereupon, exhausting this tiny chink of light, I have dissected away the deluded attachments of both schools, naming it the "Net-Rending Commentary." Written on the eighteenth day of the tenth month in the year guisi (1653); hence this preface.

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The explanation of this consists of two parts: first, explaining the title; second, explaining the text. Now for the first.

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Mahāyānaśraddhotpādaśāstra (Composed by the Bodhisattva Aśvaghoṣa; translated by the Tripiṭaka Dharma Master Śikṣānanda of the Tang)

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The five characters of the title consist of four specific and one common. Briefly stated, there are three layers of the active and passive [relation]. Mahāyānaśraddhotpāda ("Awakening of Faith in the Mahāyāna") is like saying "awakening faith in the Mahāyāna," which is the specific title. The single character śāstra ("treatise") is the common title. Regarding the three layers: first, the treatise is the agent of awakening, and faith in the Mahāyāna is what is awakened; second, faith is the agent of believing, and the Mahāyāna is what is believed; third, great (mahā) is the selector, and vehicle (yāna) is what is selected. The explanation of this consists of three parts: first, explaining Mahāyāna; second, explaining awakening faith; third, explaining the word "treatise." The first part, explaining Mahāyāna, has two sections: first, separate explanation; next, combined explanation. The separate explanation again has two: first, explaining "great"; next, explaining "vehicle." First, explaining "great": being absolute and without an exterior, it is forcedly named "great." This directly points to the fleeting mind-nature presently manifest in sentient beings, because it naturally and inherently possesses the three meanings of greatness of essence, greatness of attributes, and greatness of function. That is to say: this presently manifest fleeting mind alone, which accords with conditions yet is immutable, being completely tathatā, is called the greatness of essence. Within this essence where the entirely false is identical to the true, it inherently possesses merits as numerous as the sands of the Ganges that correspond to its nature, neither decreasing in the ordinary person nor increasing in the sage; this is called the greatness of attributes. These essence and attributes of the mind-nature, being immutable yet according with conditions, give birth to the defiled and pure causes and effects of the ten realms; realizing that this conditioned arising is without self-nature, one can overturn defilement into purity; this is called the greatness of function. In speaking of the essence: outside the essence there are no separate attributes or function, just as outside wetness there are no separate water or waves; therefore the essence is absolute. In speaking of the attributes: outside the attributes there are no separate essence or function, just as outside water there are no separate wetness or waves; therefore the attributes are absolute. In speaking of the function: outside the function there are no separate essence or attributes, just as outside waves there are no separate wetness or water; therefore the function is absolute. These three greatnesses are neither identical nor different, inconceivable, and solely the one mind; therefore it is said to be "great." Next, explaining "vehicle": named by way of metaphor, carrying is its meaning. This directly points to the fleeting mind-nature presently manifest in sentient beings, which naturally and inherently carries [one] all the way to the Buddha-ground, benefiting oneself and benefiting others without rest; therefore it is named "vehicle." The mind-nature's greatness of essence is the vehicle of principle, because throughout ancient and modern times it is eternally unchanging; the mind-nature's greatness of attributes is the vehicle of conformity, because not parting and not separating, it is eternally concordant; the mind-nature's greatness of function is the vehicle of attainment, because like the seven treasures of a wheel-turning king, it is accomplished with sovereign ease. The three greatnesses inherent in nature are collectively called the vehicle of principle; because they have no three separate substances, contemplating the nature constitutes cultivation. The three greatnesses at the time of cultivation are collectively called the vehicle of conformity; because they accord with the dharmatā, they attain the fruit from the cause. The three greatnesses at the time of fruition are collectively called the vehicle of attainment; because they are supremely sovereign, nature and cultivation are non-dual, and cause and fruit are non-dual. Therefore, this fleeting mind-nature presently manifest is designated as the vehicle. The first separate explanation is finished.

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Next, the combined explanation: although the fleeting mind-nature presently manifest in sentient beings is itself the inconceivable Mahāyāna, due to the causes and conditions of delusion and awakening and the perfuming of defilement and purity, there are consequently the differences of the ten dharmadhātus. That is to say: if one is deluded about this one mind and gives rise to view and thought [afflictions] and the ten unwholesome deeds, this carries sentient beings into the three evil destinies, and is called a lame donkey and broken cart. If one knows to fear the suffering of the three paths, cultivates the ten wholesome deeds, and practices the various dhyānas of the form and formless [realms], this carries sentient beings to the three good destinies; and if one can further fear the suffering of the three realms, cultivate the supramundane learning of precepts, concentration, and wisdom, and forever escape the wheel of suffering, this carries sentient beings into the city of nirvāṇa, and is called the goat cart. If one knows that the twelve links of dependent origination are originally without self-nature, realizes their fundamental emptiness, and permanently puts an end to the wheel of afflictions, karma, and suffering, this likewise carries sentient beings into the city of nirvāṇa; although lacking great compassion, one still serves as an卓越 field of merit for sentient beings, and this is called the deer cart. If one considers that oneself and others are together in the wheel of suffering, resolves to deliver both, is endowed with great compassion, and gives rise to broad vows, being able to universally carry sentient beings gradually toward the supreme great city of nirvāṇa, this is called the bullock cart. If one thoroughly realizes that this fleeting mind-nature presently manifest is itself the inconceivable Mahāyāna, and deeply contemplates that the moving mind is itself unarisen and unceasing, one is then able to enter the aspect of tathatā; starting from the [stage of] names and words, carried to contemplative practice, and all the way to the ultimate, having completed the work of carrying oneself, one carries others unceasingly; this is called the great white bullock cart. Now, in speaking of the Mahāyāna, it refers precisely to the great white bullock cart, selecting it to exclude the three carts outside the gate. Furthermore, although all sentient beings are deluded about this mind-nature, using its whole substance as the broken donkey cart, the three carts, and so forth, yet this mind-nature accords with conditions yet is immutable, and has never failed to be identical to the ultimate Mahāyāna. For example, like real gold: although it is used to make various foul vessels and various mixed vessels, the nature of gold does not change, remaining precious as before. If one knows that the substance of the foul vessel is itself real gold, right within the foul vessel one obtains the use of real gold. Therefore, when light illuminates Avīci, it is not difficult to suddenly transcend the ten grounds; dropping the butcher's knife, one immediately counts among the thousand Buddhas. A parrot mindful of the Buddha is cremated and yields relics; a white pigeon hearing the sūtras turns its body and becomes a patriarch. Therefore, it directly points to this deluded and false mind-nature of all sentient beings as the Mahāyāna. The former selected the great over the small, spoken in terms of relativity, which is also the meaning of the aspect of arising and ceasing; the latter makes the great directly out of the small, spoken in terms of the absolute, which is also the meaning of the aspect of tathatā. The fleeting mind presently manifest in all sentient beings naturally and inherently possesses these two aspects and is not separated from them; therefore it is named the Mahāyāna. The first [part], explaining Mahāyāna, is finished.

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Second, explaining "awakening faith" (qixin) also has two parts: first, explaining them separately; second, explaining them together. Explaining them separately again has two parts: first, explaining "awakening"; second, explaining "faith". First, to explain "awakening": Question: "All phenomena are without production and without arising. Why, then, speak of 'arising' [or awakening]?" Answer: "The dharmatā is without arising, yet also not without arising. If one speaks only of arising, one loses the meaning of the aspect of tathatā. If one speaks only of non-arising, one loses the meaning of the aspect of arising and ceasing. If one says it both arises and does not arise, they contradict each other. If one says it neither arises nor does not arise, that becomes frivolous discourse (prapañca). One should know that all four propositions are ineffable. Yet if one does not fall into emotional attachment and accords with the four siddhāntas, then on account of causes and conditions, it may also be expressed. In speaking of 'awakening' now, it is discussing arising precisely in terms of 'neither arising nor non-arising'. Why? The one mind is non-dual and absolute; originally there is no distinction between the subject that has faith and the object that is believed in. Yet when one is deluded about this one mind, immeasurable doubts arise, like water turning into ice. When this delusion is overturned, round and eternal right faith then arises, like ice turning back into water. Although delusion and awakening are distinct, the one nature does not move; hence it is 'not arising'. Although the nature neither increases nor decreases, delusion and awakening are apparent; hence it is 'not non-arising'. Thus, arising is itself non-arising, and non-arising arises. To discuss 'awakening' in terms of this holds the wondrous truth within it. For though faith blazes forth and arises, it remains solely the one mind, and there remains no difference between the subject that has faith and the object of faith. Without subject and without object, yet functioning as subject and object, both subject and object are identical to the one mind dharmadhātu, just as a lamp has illumination, which illuminates back onto the lamp itself. Therefore it is said: 'From one's own mind faith arises, and it believes back in one's own mind'—this is the unsurpassed teaching of nature-origination (xindeng/xingqi)."

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Next, to explain "faith": According to the Vijñaptimātratāsiddhi: "It is foremost among all wholesome mental factors (caitta). It means having deep conviction (adhimokṣa), delight, and desire regarding reality, virtue, and capacity, with purity of mind as its nature; its function is counteracting lack of faith and delighting in the wholesome. The explanation says: 'However, the distinctions of faith are briefly of three kinds: first, believing in real existence, which means having deep conviction in the real phenomena and principles of all dharmas; second, believing in virtue, which means having deep faith and delight in the true, pure virtues of the Three Jewels; third, believing in capacity, which means having deep faith that all mundane and supramundane wholesome [dharmas] have power, are capable of obtaining pleasurable fruits, and are capable of accomplishing the noble path, thereby giving rise to aspiration. Through this, one counteracts lack of faith, and that mind loves and delights in realising and cultivating mundane and supramundane wholesome [dharmas].'" (Text) Now, this treatise says: "Faith has four kinds: first, believing in the root, which means delighting in contemplating the dharma of tathatā; second, believing that the Buddha possesses boundless virtues, which means constantly delighting in paying homage, making offerings, hearing the Dharma and practicing it, and dedicating [merit] toward all-knowledge; third, believing that the Dharma has great benefit, which means constantly delighting in cultivating the pāramitās; fourth, believing in the Saṅgha of correct practice, which means constantly making offerings to the assemblies of bodhisattvas and correctly cultivating practices that benefit oneself and benefit others." (Text) One should know that the Siddhi's first, "believing in real existence", is identical to this treatise's first, "believing in the root". The Siddhi's second, "believing in virtue", and third, "believing in capacity", combine to make the second, third, and fourth faiths in this treatise. Furthermore, the Siddhi says: "This mental factor of faith is clear and pure by its own nature, and can also purify other minds and mental factors, just as a water-clearing jewel can clarify turbid water. Moreover, each of the defiled dharmas has its own distinct characteristics, but lack of faith alone is turbid in its own characteristic, and furthermore can turbidly defile other minds and mental factors, just as extremely foul matter defiles itself and defiles others. Faith precisely overturns this; hence purity is its characteristic." (Text) This is truly because the nature of the tathāgatagarbha is immutable yet accords with conditions, its entire essence becoming all primary minds (citta) and mental factors. And these all, primary minds and mental factors, accord with conditions yet are immutable; each and every one is nothing other than the entire essence of the tathāgatagarbha. Therefore, though this single character "faith" is differentiated in terms of conventional truth as no more than just one among the wholesome mental factors, in reality it is the entire essence of the womb-nature (garbha), not a partial fraction of it. Moreover, although all defiled mental factors are likewise the entire essence of the womb-nature, because they run contrary to the nature, they have many faults—just as gold made into a foul vessel cannot be enjoyed. Only this mind of faith, because it accords with the nature, has many virtues—just as gold made into a crown for a wheel-turning king makes its nobility all the more evident. That is why as soon as faith is present, all wholesome dharmas without exception correspond together with it. The first part, explaining them separately, is finished.

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Next, to explain them together: Now, the teaching of nature-origination, although inconceivable, does not have uniform causes and conditions of arising and ceasing. If one believes in wrong and inverted views, giving rise to afflictions and creating karma, then with respect to the right Dharma this is called "lack of faith". If one awakens faith in mundane causality, then this accomplishes the ten wholesome actions and the dhyānas of the form and formless realms of humans and devas, and is called "tainted good". If one awakens faith in the Four Truths and the twelve links of dependent origination, then this accomplishes the supramundane teaching of the two vehicles, and is called "untainted good". If one awakens faith in the six perfections, the four means of embrace, the great fruit of bodhi, and unsurpassed nirvāṇa, then this accomplishes the bodhisattva teaching of benefiting oneself and others, and is called "middle way good". If one awakens faith in the present momentary mind-nature, the inconceivable and absolute Mahāyāna, then this accomplishes the unsurpassed, round and sudden teaching, and is called the "good of the One Vehicle". Now it is precisely awakening this inconceivable faith of the One Vehicle [that is meant]; therefore it says "awakening faith" means continuing the lineage of the Buddha. Furthermore, in the teachings it is frequently said "faith, understanding, practice, and realisation", but here it only says "awakening faith" and does not speak of awakening understanding, practice, and realisation. This is because faith is the dharmadhātu, and all dharmas tend toward faith; apart from faith there is no other understanding, practice, or realisation. That is to say, although all sentient beings do not believe in the wondrous principle of the Mahāyāna of their own minds, and give rise to afflictions and create karma, the nature of their mind of faith has never diminished in the slightest—just as when water turns to ice, its wet nature does not alter. This is called the "awakening of faith in principle". If upon hearing this treatise one is able to know that one's present momentary mind-nature is itself the Mahāyāna, this is called the "awakening of faith in names and words". If from moment to moment one can contemplate this mind-nature and know that thoughts are themselves non-thought, not giving rise to the inverted delusions of ignorance, this is called the "awakening of faith in contemplative practice". If coarse defilements are eliminated naturally and the six sense organs purified, this is called the "awakening of faith of resemblance". If one enters the stage of certainty, from the stage of the pure mind up to the ultimate stage of bodhisattvas, this is called the "awakening of faith of partial realisation". If one surpasses the bodhisattva stages, subtle conceptual distinctions are forever exhausted ultimately, and the mind's fundamental nature is constantly present, this is called the "awakening of faith of ultimate realisation". Therefore it simply says "awakening faith". The second part, explaining "awakening faith", is finished.

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Third, to explain "treatise" (śāstra): It refers to questioning, debating, scrutinising, and analysing, resolving doubts and revealing meaning to enable one to achieve decisive certainty. If by relying on spoken words and written characters it reveals the real meaning, remedies heterodox attachments, distinguishes the marks of cultivating the correct path, and encourages one to practice it, this is "decisive certainty in teaching", which can give rise to the faith of contemplative practice and resemblance through hearing, thinking, and cultivating. If one contemplates and investigates the five skandhas such as form and all dharmas, finding them all to be unestablished, and knows that the deluded moving mind is itself unarisen and unceasing, this is "decisive certainty in practice", which can give rise to the faith of partial realisation from the stage of the pure mind upward. If one attains entry into the aspect of tathatā, forever severing associated and non-associated defilements, and with wisdom corresponding to a single moment of thought suddenly uproots the root of ignorance, this is "decisive certainty in principle", which can give rise to the ultimate faith of the knowledge of all aspects (sarvākārajñatā). Therefore it is called the "Treatise on Awakening Faith in the Mahāyāna" (Mahāyānaśraddhotpādaśāstra). This treatise was composed within six hundred years after the Buddha's parinirvāṇa by the twelfth Western patriarch, the Great Master Bodhisattva Aśvaghoṣa. It is the comprehensive summary of nature and characteristics (dharmatā and dharmalakṣaṇa); its words are concise and its meaning extensive, truly a definitive Mahāyāna, the mind-seal of the buddhas and patriarchs. If explained according to the fivefold profound meaning: phenomenon and metaphor are its name; the one mind tathatā is its essence; contemplating all deluded thoughts as markless is its central principle; removing doubts, dispelling attachments, and bringing forth pure faith in the Mahāyāna is its function; and the Mahāyāna vaipulya is its doctrinal classification. The first part, explaining the title, is finished.

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The explanation of the text has three parts: first, taking refuge, paying homage, and stating the intent; second, the main exposition in five sections; third, concluding dedication and transference [of merit]. In the first part there are two: first, the verses; second, the prose. The first again has two: first, taking refuge in and relying on the Three Jewels; second, stating the intent of composing the treatise. Now, the first.

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I take refuge in the World-Honoured One, who reaches throughout the ten directions, / universally works great benefit, / possesses boundless and unimpeded wisdom, / and saves and protects the world; / and in that sea of essence and attributes, / the Dharma whose phrases and meanings are without self; / and in the Saṅgha, an inexhaustible store of boundless virtues, / who diligently seek right awakening.

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Composing a treatise to propagate the Dharma necessarily begins with taking refuge in and relying on the Three Jewels for four brief reasons: first, to accord with the protocol of ancient sages and worthies; second, to cause sentient beings to increase their merit and roots of goodness; third, to be unlike the arguments of outsiders, which lack any foundational lineage; and fourth, to show that both the refuge-taker and the object of refuge are fundamentally empty and quiescent, and that the sympathetic resonance and mutual response between them is difficult to conceive. In the text, the two words "take refuge" subsume the three karmic activities of the refuge-taker. From "throughout the ten directions" downward, the text shows the Three Jewels as the object of refuge. "Taking refuge" (guiming) is like saying taking refuge with body and life. "To take refuge" (gui) means turning towards and returning back. In the sea of birth and death, only the virtues of the Three Jewels can serve as reliance and protector; thus one should turn towards them. The essential nature of the Three Jewels is simply the momentary mind-nature present before sentient beings. Because since beginningless time they have turned their backs on enlightenment to conform with dust, willingly fleeing and turning away, now they turn their backs on dust to conform with enlightenment, returning back to their original mind-source; hence it is called "returning back." "Life" (ming) is provisionally established based on the unbroken continuity of physical form and mind; it is simply the function on the seeds of the basic consciousness, termed an "unassociated conditioning factor" (cittaviprayukta-saṃskāra). It is not an actual real entity, but is solely cherished and valued by the deluded attachments of all sentient beings. Therefore, according with worldly language, one cites this to subsume the three karmic activities in general. Taking this most treasured life and turning towards the preserved Three Jewels serves as an augmenting, supreme condition. Investigating this provisionally established life and returning back to the unified-essence Three Jewels reveals the correct essence of the Mahāyāna; therefore one first says "I take refuge." "Throughout the ten directions" generally reveals the inexhaustible and limitless realm of the Three Jewels. Because the momentary mind-nature present before sentient beings is originally vertically devoid of beginning and end, and horizontally devoid of borders and bounds, empty space throughout the ten directions does not exceed the boundaries of this momentary mind. Those who definitively realize this mind-nature are named "Buddha"; this very mind-nature is itself named "Dharma," and that which explicates this mind-nature is also named "Dharma"; those who believe in, understand, cultivate, and realize this mind-nature are named "Saṅgha." Therefore the Three Jewels are identical with the mind-nature, extending throughout the ten directions. Furthermore, as for the momentary mind present before us: its greatness of essence is the Jewel of the Dharma; its greatness of attributes is the Jewel of the Buddha; its greatness of function is the Jewel of the Saṅgha. Moreover, the momentary mind fully possesses the principles of the three greatnesses, collectively named the Jewel of the Dharma; the wisdom that awakens to these three greatnesses is named the Jewel of the Buddha; and the non-duality of principle and wisdom is named the Jewel of the Saṅgha. This is the unified-essence Three Jewels. Realizing this unified-essence Three Jewels is named the Buddhas of the ten directions; explaining this unified-essence Three Jewels—both the explicating and the explicated—is wholly named the Dharma of the ten directions; cultivating this unified-essence Three Jewels is named the Saṅgha of the ten directions. This is the preserved Three Jewels of the Mahāyāna. If there were no unified-essence Three Jewels, there would be no means to establish the preserved Three Jewels; if not for the preserved Three Jewels, there would be no means to reveal and develop the unified-essence Three Jewels. Just as without the tathatā of the one mind there would be no basis for arising and ceasing, so too without the perfuming of pure dharmas within the aspect of arising and ceasing, there would be no means to reveal the tathatā of the one mind. One should know that the unified-essence Three Jewels is the Mahāyāna essence of the aspect of tathatā; the preserved Three Jewels is the Mahāyāna essence, attributes, and function of the aspect of arising and ceasing. Because the two aspects are not separate, one must not speak of taking refuge in a one-sided manner. The three lines "acting universally to bring great benefit..." specifically indicate the Jewel of the Buddha. The two lines "and to the sea of its essence and attributes..." specifically indicate the Jewel of the Dharma. The two lines "the Saṅgha, an ocean of boundless virtue..." specifically indicate the Jewel of the Saṅgha. All are shown in terms of the preserved Three Jewels, because outside the unified essence there is no preservation, and not taking refuge in the preserved Three Jewels means in appearance not taking refuge in the unified essence. "Acting universally to bring great benefit" means thoroughly realizing the equal essential nature, able to perfume sentient beings with the power of the Dharma of the identical essence. "Wisdom infinite and sovereign" means fulfilling the bodhi of the four wisdoms, illuminating both the realm of principle and the realm of measurable objects without remainder. "Honoured One who rescues and protects the world" means definitive great compassion and great benevolence, rescuing from evil and protecting the good, unequaled by anyone. The dharmakāya secretly benefits sentient beings of the ten realms; the sambhogakāya overtly benefits bodhisattvas on the stages; and the nirmāṇakāya overtly benefits the three vehicles and the six ordinary realms; hence it says "acting universally to bring great benefit." Yet the three bodies benefiting beings all rely on the power of the equal dharmatā; gathering them together, they constitute the Jewel of the Buddha as dharmakāya. The category of the mirror-like wisdom is able to reveal the dharmakāya; the category of the wisdom of equality is able to display the sambhogakāya; the category of the wisdom that accomplishes actions is able to manifest the nirmāṇakāya; and the category of the wisdom of wondrous observation preaches the Dharma according with faculties; hence it says "wisdom infinite and sovereign." These four categories of mental qualities of wisdom are all definitively realized through true cultivation over vast kalpas; gathering them together, they constitute the Jewel of the Buddha as the self-enjoyment body. The dharmakāya equally rescues and protects all worlds; the sambhogakāya rescues and protects the world of bodhisattvas; and the nirmāṇakāya rescues and protects the worlds of the three vehicles and six ordinary realms; hence it says "Honoured One who rescues and protects the world." Furthermore, giving joy and removing suffering through benevolence and compassion are all effortless, inconceivable functions on the stage of the fruition; gathering them together, they constitute the Jewel of the Buddha as the three kinds of nirmāṇakāyas—superior, inferior, and adapting to kind. These three Buddha Jewels are simply the essence, attributes, and function originally possessed by the momentary mind-nature present before all sentient beings. But deluded consciousness employs it daily without knowing it, which is called "Buddha at the level of principle." The Buddhas fully realize it, which is called "definitive sentient beings." The supreme among sentient beings is the Buddha; therefore he is named the World-Honoured One. "And to the sea of its essence and attributes": "its" refers to the Buddha Jewel above. "Essence and attributes" refers to the essence of tathatā and the attributes of inherent virtues; having spoken of essence and attributes, function is subsumed within them, because these three dharmas are not separate. This essence, attributes, and function are profound and vast beyond measure, named an "ocean." Although the sea of essence and attributes is simply the mind-nature present before sentient beings and does not belong solely to the Buddha, only the Buddha definitively realizes it; hence this is cited to show the Jewel of the Dharma as what is explicated. "And" reveals the meaning that Buddha and Dharma are fundamentally not two. For Buddha is a provisional designation and Dharma is real dharma; gathering dharmas forms the person, and dependent on the person one discerns the dharma. Therefore, Buddha-nature and dharmatā are only one nature; as it is said, "outside wisdom there is no suchness, and outside suchness there is no wisdom." Although the preserved Three Jewels are distinguished, they are not completely separate and distinct, unlike the Śrāvakas who are blind to the Dharma and one-sidedly point to yellow scrolls and red tablets as the Jewel of the Dharma. Yet yellow scrolls and red tablets are also wholly formed by the tathāgatagarbha; they too are the sea of essence and attributes. "The Dharma of the sentences and meanings of selflessness" refers to the Jewel of the Dharma as that which explicates. "Selflessness" refers to the two kinds of selflessness. "Sentences" refers to the collections of names, sentences, and phonemes (nāma-, pada-, vyañjana-kāya); citing "sentences" encompasses "names" as well, because that on which names and sentences rely is the collection of phonemes. "Meanings" refers to what is indicated by the sentences, pointing to the contemplation of the two kinds of selflessness. "Dharma" refers to what is revealed by the meanings, pointing to the tathatā of the one mind. The dharmas spoken by the Buddha have many sentences and meanings; here he specifically cites the sentences and meanings of selflessness because only this contemplation of the two kinds of emptiness can enter the aspect of tathatā directly from the aspect of arising and ceasing of the mind. The sentences of selflessness are the scriptures of teaching; the meanings are the scriptures of practice; the Dharma is the scripture of principle. These three scriptures are neither identical nor separate, serving as that which explicates; they do not go beyond the sea of essence and attributes, and in turn they explicate and reveal the sea of essence and attributes. "The Saṅgha, an ocean of boundless virtue": cultivating according to nature, the sea of nature is boundless; hence the cultivated virtues are likewise boundless. Each and every virtue can contain and subsume boundless virtues; hence it is named a "treasure-house." This is fully explained in the text below: cultivating giving and the rest in accordance with dharmatā, each and every one becomes a pāramitā. Saying "those who diligently seek right awakening" shows that the virtues cultivated by the bodhisattva-saṅgha do not aim towards the three realms of existence nor towards the two vehicles, but only proceed correctly towards unsurpassed bodhi.

1.14

Question: Why not take refuge in the Saṅgha of the two vehicles? Answer: There are two meanings here: first, in terms of relative contrast, the two vehicles are objects of compassionate salvation; second, in terms of opening and revealing, the practice of the two vehicles is itself the bodhisattva path.

1.15

Second, stating the intent of composing the treatise.

1.16

"Desiring to cause sentient beings / To remove doubt and cast off erroneous graspings, / To arouse faith and continue the Buddha-seed, / I therefore compose this treatise."

1.17

Being hesitant and unclear regarding the actual principles and phenomena of the tathatā and the arising and ceasing of the one mind is named "doubt." Falsely imputing a self of persons and a self of dharmas onto the selfless tathāgatagarbha is named "erroneous grasping." When doubt is removed and grasping cast off, correct faith naturally arises. Arousing Mahāyāna faith, one is certain to become a Buddha. Saving oneself and saving others, like lamp lighting lamp inexhaustibly, is therefore "continuing the Buddha-seed." The initial verses are concluded.

1.18

Second, the prose text. This also has two parts: first, restating the intent; second, correctly setting up the outline. Now, the first.

1.19

The treatise says: Desiring to arouse pure faith in the Mahāyāna, to sever the darkness of doubts and erroneous graspings of all sentient beings, and to cause the Buddha-gotra to continue unbroken, I therefore compose this treatise.

1.20

Question: In the verse he first spoke of removing doubt and casting off grasping, and later spoke of arousing faith; now in the text he first speaks of arousing pure faith, and later speaks of severing doubts and graspings. Why is this? Answer: If considered in terms of one's own practice, then removing doubt, casting off grasping, and arousing faith are like the two ends of a balance scale—their lowering and rising occur at the same time, without before or after. If considered in terms of transforming others, one must first oneself arouse pure faith in the Mahāyāna, and only then can one sever the darkness of doubts and erroneous graspings of all sentient beings and cause the Buddha-gotra to continue unbroken. Therefore, although it is restated, there is no fault of redundant repetition.

1.21

Second, correctly setting up the outline.

1.22

There is a dharma that can generate the faculty of faith in the Mahāyāna; therefore it should be explained.

1.23

"There is a dharma" points to the mind of all sentient beings, which is explicated in the text below. Explaining the aspect of tathatā of this mind shows the essence of the Mahāyāna; explaining the aspect of the causes and conditions of arising and ceasing of this mind can reveal the essence, attributes, and function of the Mahāyāna. Causing sentient beings to give rise to the three wisdoms of hearing, reflecting, and cultivating, up to definitively becoming Buddhas, is named "the faculty of faith in the Mahāyāna." Because it has this supreme benefit, it should be explained.

1.24

The explanation has five parts: first, making the causes; second, establishing the meaning; third, explaining and interpreting; fourth, cultivating faith; fifth, the benefits.

1.25

"Making the causes": Liang [version] says "causes and conditions," namely the causes and conditions of the four siddhāntas. If Buddhas and bodhisattvas lack the causes and conditions of the four siddhāntas, they do not preach the Dharma. "Establishing the meaning" means relying on the objective realm to reveal the truth, erecting the correct Dharma of the Mahāyāna. "Explaining and interpreting" means various instructions, expounding the real meaning that has been established. "Cultivating faith": Liang says "cultivating practice and faith," meaning urging forward beginner faculties to cause them to initiate practice based on understanding. "The benefits": Liang says "exhorting practice and benefits," meaning concluding by making clear the efficacy of this treatise to make people aspire to it and turn towards it with faith. Herein, the first, making the causes, generally makes clear the causes and conditions of the four siddhāntas. The second, establishing the meaning, is spoken in terms of the supreme-truth [siddhānta], since for those of superior faculties it need only be raised for them to know it is there. The third, explaining and interpreting, is spoken in terms of the counteractive [siddhānta], subtly dissecting for those of middling faculties to cause them to sever doubt and grasping forever and enter realization according to the text. The fourth, cultivating faith, is spoken in terms of the individual-adaptation [siddhānta], urging forward cultivation for those of lower faculties to cause them to initiate practice based on understanding. The fifth, the benefits, is spoken in terms of the worldly [siddhānta], praising virtues and halting slander for those who have not yet planted roots of goodness to cause them to rejoice and aspire to it. Furthermore, speaking of a single person obtaining benefits in sequence: the second, establishing the meaning, causes one to know that the meaning of Mahāyāna is simply the mind of all sentient beings without having to seek elsewhere, obtaining the benefit of rejoicing; the third, explaining and interpreting, causes one to understand the true meaning regarding the one mind and two aspects, obtaining the benefit of generating goodness; the fourth, cultivating faith, causes one's wondrous understanding not to be like reciting recipes and counting another's treasures, obtaining the benefit of eradicating evil; the fifth, the benefits, causes one to know one is equal to what is cultivated and realized by Buddhas and bodhisattvas, obtaining the benefit of entering principle. These are all tentative distinctions; in reality, each and every part fully possesses the four siddhāntas. Furthermore, "making the causes" is the preface; the three beginning with "establishing the meaning" are the main body; the specific benefits are the dissemination section. The initial section on taking refuge and stating intent is concluded.

1.26

Second, correctly explaining the five parts. This is divided into five: first, making the causes; [through] fifth, the benefits. The first, making the causes, has two parts: first, correctly making clear the eight causes; second, resolving doubts to clarify the intent. Now, the first.

1.27

Herein, making the causes has eight: first, general characteristics: to cause sentient beings to leave suffering and attain bliss, not out of coveting gain and offerings, and so forth.

1.28

"The general aspect" is not only the general aspect of this treatise, but is the general aspect of all Buddhas and bodhisattvas preaching the Dharma. Causing sentient beings to leave behind the suffering of the causes and fruits of fragmented and transformational [birth and death], and to attain the ultimate bliss of bodhi and nirvāṇa, is the meaning of benefiting others. Not seeking gain, reputation, veneration, and the like out of greed, is the meaning of abandoning faults. Having oneself abandoned all faults and being able to benefit sentient beings, one may then compose a treatise and propagate the Dharma; otherwise, it is called trafficking in the Tathāgata.

1.29

"Second, to reveal the fundamental, real meaning of the Tathāgata, so that sentient beings may generate correct understanding."

1.30

Broadly speaking, the text of the entire treatise reveals the real meaning and generates correct understanding; specifically speaking, it refers particularly to the two sections: Establishing the Meaning and Interpretation.

1.31

"Third, to cause sentient beings whose wholesome roots have matured not to regress in faith, having the capacity for the Mahāyāna Dharma."

1.32

Broadly speaking, the text of the entire treatise causes an increase in capacity for the Mahāyāna Dharma; specifically speaking, it refers particularly to the third [part], Distinguishing the Characteristics of Cultivating the Correct Path, within the Interpretation section.

1.33

"Fourth, to cause sentient beings whose wholesome roots are slight to give rise to faith and reach non-retrogression."

1.34

Broadly speaking, the text of the entire treatise can give rise to faith and cause one to reach non-retrogression; specifically speaking, it refers particularly to the fourth [part], the Cultivation of Faith section.

1.35

"Fifth, to cause sentient beings to eliminate karmic obstacles, tame their own minds, and leave behind the three poisons."

1.36

Broadly speaking, the text of the entire treatise can eliminate obstacles, tame the mind, and keep far away from the three poisons; specifically speaking, it refers particularly to the four gates of vigor within the Cultivation of Faith section.

1.37

"Sixth, to cause sentient beings to cultivate correct calm and insight, counteracting the faulty minds of ordinary people and Hinayānists."

1.38

Broadly speaking, the text of the entire treatise is the Dharma-gate of calm and insight and can counteract ordinary people and Hinayānists; specifically speaking, it refers particularly to the five gates of calm and insight within the Cultivation of Faith section.

1.39

"Seventh, to cause sentient beings to reflect on the Mahāyāna Dharma in accord with principle, so that they may be born before the Buddha and attain ultimate non-retrogression in Mahāyāna faith."

1.40

Broadly speaking, the text of the entire treatise is the Buddha-mindfulness samādhi and is the correct cause for rebirth; specifically speaking, it refers particularly to the Dharma-gate of seeking rebirth in the Western Land of Ultimate Bliss within the Cultivation of Faith section.

1.41

"Eighth, to reveal the benefits of having faith in and rejoicing in the Mahāyāna, encouraging sentient beings so as to make them turn toward it."

1.42

This specifically refers to the fifth section, Benefits. The first [part], directly clarifying the eight causes, is concluded.

1.43

Second, Resolving Doubts and Clarifying the Intent, has two [parts]: first, resolving doubts; second, clarifying the intent. The first has two: first, general explanation; second, specific explanation. Now, the first.

1.44

"Although the meanings of these statements are already fully present in the Mahāyāna sūtras, yet because the faculties and desires of those to be transformed are not the same, and the conditions for waiting to awaken are distinct, for this reason the treatise is composed."

1.45

"Those to be transformed" refers to future sentient beings. "Faculties" refers to the seeds formed in the past, having superior, middling, and inferior. "Desires" refers to what they currently seek and rejoice in, having extensive, middling, and concise. "Conditions" refers to all sūtras and treatises, which can serve as augmenting conditions for sentient beings to awaken to the Way. One should know that the three faculties of superior, middling, and inferior each have different desires among the three kinds—extensive, middling, and concise; furthermore, they have distinct differences in having conditions or lacking conditions with the sūtras and treatises of the Buddhas and bodhisattvas. Therefore, for the sentient beings of the three faculties who have the conditions, catering to their desire of liking conciseness, this treatise was composed.

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大乘起信論裂網疏 — Classical Chinese