大乘起信論裂網疏 4

English (machine translation) 4

Language: English

4.1

Composed by Śramaṇa Zhixu, [styled] Ouyi of Lingfeng

Second, explaining the perfuming of defilement and purity, in four [parts]: first, a general indication of the meaning of perfuming; second, explaining the perfuming of defiled dharmas; third, explaining the perfuming of pure dharmas; fourth, concluding determination of severance and non-severance. Now, the first.

4.3

[Śāstra:] Furthermore, through the perfuming power of four kinds of dharmas, defiled and pure dharmas arise without interruption: first, the pure dharma, which is tathatā; second, the cause of defilement, which is nescience; third, the deluded mind, which is the karmic consciousness; fourth, the deluded objective realms, which are the six sense dusts.

4.4

'First, the pure dharma, which is tathatā': all untainted seeds and active manifestations, as well as the noumenal nature relied upon by the mind and mental factors, are collectively called tathatā. For the noumenal nature is indeed tathatā itself, while untainted seeds and active manifestations, because they accord with tathatā, are also called tathatā. 'Second, the cause of defilement, which is nescience': this refers exclusively to unshared nescience. That which is constantly active and unshared is precisely the delusion regarding dharmas conjoined with the seventh consciousness; that which acts alone and is unshared is precisely the nescience deluded about principle conjoined with the sixth consciousness, which is either discriminative or innate; being the common basis on which all defiled dharmas rely, it is called the cause of defilement. 'Third, the deluded mind, which is the karmic consciousness': this refers generally to the essence of the eight consciousnesses and the essence of their conjoined mental factors; relying on them, the objective and subjective aspects can arise, and because there is movement and transformation, it is called karma. 'Fourth, the deluded objective realms, which are the six sense dusts': this refers generally to the objective aspect of the mind and mental factors, which never go beyond the six sense dusts, and are precisely the objective condition.

4.5

[Śāstra:] The meaning of perfuming is like worldly clothing, which is neither foul nor fragrant; whichever thing perfumes it, it takes on that scent.

4.6

The clothing being neither foul nor fragrant illustrates the nature that accords with conditions yet is immutable, originally being neither defiled nor pure. Being perfumed by a foul thing so that it has a foul scent illustrates the immutable nature according with defiled conditions to have defiled marks; being perfumed by a fragrant thing so that it has a fragrant scent illustrates the immutable nature according with pure conditions to have pure functions.

4.7

[Śāstra:] The pure dharma of tathatā is by nature not defiled; because nescience perfumes it, there are defiled marks.

4.8

Although the tathatā of natural virtue is neither defiled nor pure, because it is free of defilement, it is provisionally named the pure dharma. Like unperfumed clothing, it is spoken of with reference to the undefiled-indeterminate consciousness: it is originally the entire substance of tathatā, and so is directly called tathatā. 'Because nescience perfumes it, there are defiled marks' means that from the perfumed defiled seeds arise the active manifestations of defiled dharmas, fully possessing the three marks, six marks, and so forth, as explained previously.

4.9

[Śāstra:] The defiled marks of nescience truly have no pure karma; because tathatā perfumes it, it is said to have pure functions.

4.10

'The defiled marks of nescience' refers generally to the mind, mental factors, and so forth arisen from nescience. They are also constituted by the entire substance of tathatā, and their nature is neither defiled nor pure; but precisely because they have received defiled perfuming, like foul clothing, they have no pure karma. 'Because tathatā perfumes it' means perfuming it with the untainted pure dharmas of cultivated virtue, like perfuming that foul clothing with fragrance. 'It is said to have pure functions' is like: because the foul scent is removed, the function of fragrance is then manifested. Now, where there are defiled marks, there must be defiled functions; but since defiled functions wander through birth and death and their faults are profound and grave, they are not mentioned here. Where there are pure functions, there must be pure marks; but since pure marks unite silently with the pure essence and cannot be measured by worldly means, they are not mentioned here. The first part, a general indication of the meaning of perfuming, is concluded.

4.11

Second, explaining the perfuming of defiled dharmas, in two [parts]: first, directly clarifying the meaning of perfuming; second, explaining the differences in its meaning. Now, the first.

4.12

[Śāstra:] How is it that the perfuming of defiled dharmas is uninterrupted? Namely, relying on tathatā, nescience arises to become the cause of all defilements. Yet this nescience then perfumes tathatā; having perfumed it, it produces the mind of deluded thoughts. This mind of deluded thoughts in turn perfumes nescience; because of this perfuming, it does not awaken to the true dharma; because it does not awaken, the marks of deluded objective realms appear. Due to the perfuming power of the mind of deluded thoughts, all kinds of differentiated attachments are produced, creating all kinds of karma and undergoing diverse retributions of suffering of body and mind.

4.13

From beginningless time, sentient beings inherently possess the eight consciousnesses. As for these eight consciousnesses and their various mental factors, because they are true their marks are not differentiated; their essence is just the one dharmadhātu, also called tathatā. Tathatā is the basis of delusion and awakening. Because from beginningless time they have never awakened, the seventh consciousness gives rise to the nescience deluded about principle and does not know in accordance with reality that the true dharma is originally one; therefore it is said that relying on tathatā, nescience arises to become the cause of all defilements. If one were to say that tathatā exists first and only then nescience arises, and due to the existence of nescience there comes to be the ālayavijñāna, and due to the ālayavijñāna there come to be the first seven evolving consciousnesses, then sentient beings would have a beginning—how would this differ from the non-Buddhists' primal nature producing intelligence? Yet 'this nescience then perfumes tathatā' means that an active manifestation of a single thought of nescience directly perfumes into the storehouse consciousness, forming seeds of nescience. The essence of the storehouse consciousness is itself tathatā—just as when water is moved, its wet nature is immediately moved; therefore it is said to perfume tathatā. This is spoken with regard to the non-difference between consciousness and tathatā. However, although the water moves, its wet nature does not alter; it is the essence that accords with conditions yet is immutable. Relying on this meaning, the Vijñaptimātratā teachings further state that it does not perfume tathatā, which is spoken with regard to the non-identity of consciousness and tathatā. These precisely illuminate the marvelous principle together without conflict. 'Having perfumed it, it produces the mind of deluded thoughts': relying on the aspect of arising and ceasing, conventionally speaking their marks are differentiated, so there are the four divisions of the essence and function of the eight consciousnesses and their mental factors, with differences between seeds and active manifestations. Yet these differences are all devoid of intrinsic nature. Due to nescience, failing to penetrate this absence of intrinsic nature, one produces the differentiated attachment to dharmas conjoined with the sixth consciousness, which is called the mind of deluded thoughts. 'This mind of deluded thoughts in turn perfumes nescience': in the eighth consciousness there are originally seeds of nescience, causing the seventh consciousness thought after thought to give rise to active manifestations of nescience deluded about principle; and this active manifestation of the deluded thought of attachment to dharmas of the sixth consciousness perfumes into the eighth fundamental consciousness, spontaneously forming seeds of deluded thoughts, and can also assist the potency of those seeds of nescience; hence it is directly called perfuming nescience. 'Because of this perfuming, it does not awaken to the true dharma': from the delusion regarding dharmas, delusion regarding the self and so forth further arise. 'Because it does not awaken, the marks of deluded objective realms appear': due to delusion regarding the self, the six dust objective realms of portioned birth and death in the three realms appear. 'Due to the perfuming power of the mind of deluded thoughts, all kinds of differentiated attachments are produced': these are precisely the various delusions of view and thought within and beyond the realms. 'Creating all kinds of karma': these are tainted good, evil, and unmoving karma, as well as the untainted, biased-toward-emptiness karma, and so forth. 'Undergoing diverse retributions of suffering of body and mind': these are the two kinds of birth and death, portioned and transformational. Yet although the three of afflictions, karma, and suffering cycle unceasingly, when investigating their root origin, it is solely due to nescience being deluded about the true dharmadhātu. And nescience has no substance; it is not separate from the original awakening nature of tathatā. It is like a person asleep and dreaming: in the dream undergoing limitless saṃsāra, suddenly upon awakening from sleep, there is nothing at all to be obtained. If there were no mind of the waking state, how could there be a dream mind? If one does not examine this dream mind, where else could one search for the mind of the waking state?

4.14

Second, explaining the differences in its meaning.

4.15

[Śāstra:] The meaning of the perfuming of deluded objective realms has two distinctions: first, perfuming that increases discrimination; second, perfuming that increases grasping.

4.16

Deluded objective realms originally manifest solely from mind; because of not understanding this, they perfume back upon the mind. First, perfuming that increases discrimination assists the delusions of view within and beyond the realms. Second, perfuming that increases grasping assists solely the delusions of thought within the realms. If they assist view and thought within the realms, they cause ordinary beings not to escape birth and death; if they assist delusions of view beyond the realms, they cause persons of the two vehicles to swiftly seek nirvāṇa.

4.17

[Śāstra:] The meaning of the perfuming of the deluded mind also has two distinctions: first, perfuming that increases the fundamental karmic consciousness, causing arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing; second, perfuming that increases the discriminating phenomenon consciousness, causing ordinary beings to undergo the suffering of being bound by karma.

4.18

View and thought beyond the realms increase the karmic consciousness, undergoing transformational birth and death, which is termed the suffering of arising and ceasing. View and thought within the realms increase the phenomenon consciousness, undergoing portioned birth and death, which is termed the suffering of being bound by karma.

4.19

[Śāstra:] The meaning of the perfuming of nescience also has two distinctions: first, fundamental perfuming, accomplishing the meaning of the karmic consciousness; second, perfuming of view and craving, accomplishing the meaning of the discriminating phenomenon consciousness.

4.20

Delusion regarding dharmas is called fundamental perfuming; delusion regarding the self is called the perfuming of view and craving. The second part, explaining the perfuming of defiled dharmas, is concluded.

4.21

Third, explaining the perfuming of pure phenomena, has two parts: first, directly clarifying the meaning of perfuming; second, explaining the distinctions in meaning. Now, the first.

4.22

"How is the perfuming of pure phenomena uninterrupted? It means that by means of tathatā perfuming ignorance, through the power of this cause and condition of perfuming, the mind of false thoughts is made to loathe the suffering of birth and death and seek the bliss of nirvāṇa. Because this false mind perfumes tathatā in turn through the conditions of loathing and seeking, through such perfuming it comes to have faith that one's own body possesses the dharma of tathatā, which is fundamentally pure in nature; and it knows that all cognitive objects are merely the false movements of the mind and are utterly non-existent. Because it is able to know truly in this way, it cultivates the practices of detachment and generates various kinds of conforming practices. Having no discrimination and grasping at nothing, passing through immeasurable asaṃkhyeya kalpas, through the power of habitual cultivation, ignorance is extinguished. Because ignorance is extinguished, the marks of the mind do not arise. Because the mind does not arise, the marks of cognitive objects are extinguished. In this way, all defiled causes and defiled conditions, as well as the marks of the mind that are defiled effects, are completely extinguished; this is called attaining nirvāṇa and accomplishing various kinds of sovereign karmic functions."

4.23

"Tathatā" refers to the untainted seeds in the fundamental consciousness and the superior functions in the fruition stage of the buddhas and bodhisattvas; both of these accord with the dharmatā of tathatā, and so are both called tathatā. The internal perfuming of seeds is the cause, and the external perfuming by the buddhas and bodhisattvas is the condition; yet this internal cause and external condition are not separate from the momentary, infinitesimal mind presently before the sentient being. This is because this mind-nature is truly without an exterior; because the beginningless untainted seeds are not separate from the present mind-nature; and because the buddhas and bodhisattvas of the ten directions have all realized the mind-nature of sentient beings and are not outside the mind-nature of sentient beings. When it says "perfuming ignorance," one aspect is the external perfuming by the buddhas and bodhisattvas, which perfumes the sixth consciousness and the five prior consciousnesses, causing them to see sights, hear sounds, smell fragrances, and recite texts, or having their bodies illuminated by rays of light, or having their heads stroked by hands, or having their bodies covered with robes, which the mental consciousness receives, thereby perfuming and forming seeds through these active manifestations; the second aspect is the internal perfuming by the untainted seeds, causing them to faithfully accept without doubt or slander. As for making the mind of false thoughts "loathe the suffering of birth and death and seek the bliss of nirvāṇa," this refers to generating the tainted wisdom born of hearing, thinking, and cultivation. As for "because this false mind perfumes tathatā in turn through the conditions of loathing and seeking," this means that the tainted wisdom born of hearing, thinking, and cultivation internally augments the power of the untainted seeds, and externally evokes the compassion of the buddhas and bodhisattvas. "Comes to have faith that one's own body possesses the dharma of tathatā," and so forth, refers to the aspiration born of the accomplishment of faith. "Because it is able to know truly in this way," and so forth, refers to the aspiration born of understanding and practice. "Having no discrimination," and so forth, refers to the aspiration born of realization. "Because ignorance is extinguished, the marks of the mind do not arise," and so forth, refers to realizing the fundamental wisdom of a buddha. "Accomplishing various kinds of sovereign karmic functions" refers to realizing the subsequently attained wisdom of a buddha.

4.24

Second, explaining the distinctions in meaning, has two parts: first, explaining the distinctions in the meaning of false perfuming; second, explaining the distinctions in the meaning of true perfuming. Now, the first.

4.25

"The meaning of the perfuming of the false mind has two kinds: first, the perfuming of the consciousness that discriminates phenomena, which causes all ordinary beings and [followers of] the two vehicles to loathe the suffering of birth and death and, according to their own capacity, advance toward the unsurpassed path; second, the perfuming of the manas, which causes the bodhisattvas to arouse vigorous aspiration and swiftly enter non-abiding nirvāṇa."

4.26

First, "the perfuming of the consciousness that discriminates phenomena" means that some adhere to the common teaching of the three vehicles, unaware of the seventh and eighth consciousnesses, and solely use the sixth mental consciousness to cultivate the contemplation of the emptiness of persons, destroying the delusions of view and thought to attain nirvāṇa; or they adhere to the gradual teaching of the Mahāyāna, and although they know of the seventh and eighth consciousnesses, yet because their [delusions of] view and thought are heavy and they fear birth and death, they first rely on the sixth consciousness to cultivate the contemplation of the emptiness of persons, and only sequentially cultivate the contemplation of the emptiness of phenomena, and so on—hence it says "according to their own capacity." However, while external ordinary and internal ordinary bodhisattvas certainly head toward bodhi, even those of the two vehicles will also certainly progress from the provisional into the real, and therefore it says comprehensively: "advance toward the unsurpassed path." Second, "the perfuming of the manas" means that either bodhisattvas of the gradual teaching enter the pure ground of the mind, transform the seventh consciousness so that it accords with the wisdom of equality, and naturally flow into the great ocean of nirvāṇa; or bodhisattvas of the sudden teaching from the very beginning contemplate that the stirring mind is itself non-arising and non-ceasing, immediately attaining entry into the aspect of tathatā—as it is said, being able to contemplate all false thoughts as signless is indeed the realization of the Tathāgata's wisdom. Although this mind that is able to contemplate is still the sixth mental consciousness, it takes fundamental ignorance directly as the object of contemplation; therefore it is called "perfuming of the manas."

4.27

Second, explaining the distinctions in the meaning of true perfuming, has three parts: first, presenting; second, explaining; third, concluding appraisal. Now, the first.

4.28

"The meaning of the perfuming of the true mind also has two distinctions: first, perfuming of the essence; second, perfuming of the function."

4.29

This essence of the tathatā of mind-nature is equal and non-dual between buddhas and sentient beings. Although fundamentally non-dual, every single buddha, every single sentient being, down to every single fine speck of dust, each wholly assumes tathatā as its essence, not being a mere fraction of tathatā; although every single buddha, every single sentient being, down to every single fine speck of dust, is entirely the whole essence of tathatā, yet there are not multiple tathatās—this is the inconceivable Dharma-gate of the one mind. For instance, it is like a thousand lamps illuminating together: they mutually pervade and mutually contain each other, without mingling and without obstruction. Therefore, speaking from the perspective of buddhas, all sentient beings are sentient beings within the mind of the Buddha, because the Buddha's mind vertically exhausts and horizontally pervades [all space and time], having nothing whatsoever outside it. Speaking from the perspective of sentient beings, all buddhas are buddhas within the minds of sentient beings, because the sentient being's mind vertically exhausts and horizontally pervades, having nothing whatsoever outside it. Speaking from the perspective of my present momentary, infinitesimal mind right now, all buddhas and all sentient beings are buddhas and sentient beings within my mind, because the present momentary, infinitesimal mind vertically exhausts and horizontally pervades, having nothing whatsoever outside it. This is what is meant by "mind, Buddha, and sentient beings: these three are without distinction." Therefore, the untainted seeds fundamentally contained within the ālaya are the very essence of the tathatā of our mind, and their internal cause seeking to manifest is called "perfuming of the essence." The great compassionate function on the fruitional stage of the buddhas and bodhisattvas is the very function of the tathatā of our mind, and its external conditions providing assistance is called "perfuming of the function." (Whenever the words "internal" and "external" are used, they are spoken accommodating conventional sentiments; neither is outside the mind).

4.30

Second, explaining, has two parts: first, explaining the perfuming of the essence; second, resolving doubts. In the first part, there are two: first, directly explaining; second, resolving doubts. Now, the first.

4.31

"The perfuming of the essence means that tathatā from time without beginning is replete with all immeasurable untainted [qualities], and is also replete with the function of inconceivable, superior cognitive objects, constantly perfuming the minds of sentient beings without interruption. Through this power, it causes sentient beings to loathe the suffering of birth and death, seek the bliss of nirvāṇa, have faith that their own bodies possess the real dharma, and arouse the mind to cultivate practice."

4.32

"Tathatā" is the greatness of essence. "Immeasurable untainted [qualities]" is the greatness of attributes. "The function of superior cognitive objects" is the greatness of function. Sentient beings' minds wholly assume the greatness of essence of tathatā as their essence, and so are fundamentally replete with this greatness of attributes and greatness of function. Just as when a person loses their direction, the direction itself remains unmoved; and just as when water turns into ice, the wet nature of the ice remains as before, so that the mark of melting and the function of moistening are also fundamentally replete—this is precisely what is called the untainted seeds in the ālayavijñāna. It is like the melting and moistening nature in ice, which is not separate from the ice yet opposes the ice. Therefore, when the untainted path arises, the names "ālaya" and "vipāka" are cast off.

4.33

Second, resolving doubts, has two parts: first, the doubt and question; second, the answer and explanation. Now, the first.

4.34

"Question: If all sentient beings equally possess tathatā and are equally perfumed, why are there those who have faith and those who do not? From initial aspiration up to nirvāṇa, they differ in earlier and later, with immeasurable distinctions; should not all of them be identical?"

4.35

The intent of the question has two points: first, since they equally possess tathatā, there should not be those with faith and those without faith; second, since they are equally perfumed, they should simultaneously arouse aspiration, simultaneously cultivate, and even simultaneously attain nirvāṇa; there should no longer be earlier and later, and especially there should not be retrogressing and non-retrogressing, the three vehicles and the one vehicle, gradual or sudden, and immeasurable distinctions.

4.36

Second, the answer and explanation, has two parts: first, directly explaining in terms of the thickness or thinness of ignorance and afflictions; second, further explaining in terms of causes and conditions mutually bringing about accomplishment. Now, the first.

4.37

"Answer: Although all sentient beings equally possess tathatā, yet from time without beginning, the thickness or thinness of ignorance and their intrinsic distinctions exceed the sands of the Ganges; the binding afflictions such as self-view and craving are also like this. Only the wisdom of the Tathāgata can know them; therefore, faith and so forth have distinctions of earlier and later."

4.38

When ignorance is thick, faith is difficult to generate. When ignorance is thin, faith easily arises. When afflictions are thick, they are difficult to sever; when afflictions are thin, they are easily eliminated. Moreover, ignorance and afflictions each have the differences of being outside the realm [of samsara] and inside the realm, so only the Tathāgata is able to know them exhaustively.

4.39

Second, further explaining in terms of causes and conditions mutually bringing about accomplishment.

4.40

"Furthermore, all buddhadharmas have causes and conditions; only when causes and conditions are complete is the matter accomplished. For example, the nature of fire within wood is the direct cause of fire; if no one knows of it, or even if someone knows of it but does not apply effort, wishing to cause fire to emerge and burn the wood—this is impossible. Sentient beings are also like this: although they possess the causal power of the perfuming of the essence of tathatā, if they do not encounter the condition of kalyāṇamitras such as the buddhas and bodhisattvas, or even if they encounter the condition but do not cultivate superior practices, do not generate wisdom, and do not sever afflictions, being able to attain nirvāṇa—this is impossible."

4.41

The nature of fire within wood illustrates the untainted seeds within the ālaya. "If no one knows of it" illustrates not encountering the condition of a kalyāṇamitra. "Does not apply effort" illustrates not cultivating superior practices. Fire emerging illustrates generating wisdom. Burning the wood illustrates severing afflictions and destroying the consciousness of combination. The application of the metaphor can be understood.

4.42

"Furthermore, even though there is the condition of kalyāṇamitras, if internally there is no power of the cause of real cultivation, one will also certainly be unable to loathe the suffering of birth and death and seek the bliss of nirvāṇa."

4.43

This is like extremely wet wood, which cannot immediately produce fire when drilled. Relying on this, the Yogācāra provisionally establishes the distinctions of the five gotras, because their ignorance and afflictions are particularly thick, covering the untainted seeds so that although they exist, they seem as if absent.

4.44

"It is necessary for causes and conditions to be complete for one to be able to be like this. How are they complete? It means that within one's own continuum there is the power of perfuming, and with the compassionate embrace and protection of the buddhas and bodhisattvas, one is then able to loathe the suffering of birth and death, believe in the existence of nirvāṇa, plant roots of goodness, and cultivate them to maturity. Because of this, one again encounters the buddhas and bodhisattvas who instruct, benefit, and gladden them, causing them to cultivate superior practices up to attaining buddhahood and entering nirvāṇa."

4.45

"Within one's own continuum" refers to wholly assuming tathatā as the ālayavijñāna; this consciousness has been passed down and transmitted from time without beginning, and based on it, the nominal sentient being is established. Although it ceases from moment to moment, it immediately arises from moment to moment, constantly turning like a torrent; hence it is called "one's own continuum." "There is the power of perfuming" has two aspects: first, the perfuming of the beginningless originally abiding gotra; second, the perfuming of seeds formed by hearing over accumulated kalpas; both of these are called the "internal cause." "With the compassionate embrace and protection of the buddhas and bodhisattvas" has two aspects: first, the embrace and protection of the equal condition; second, the embrace and protection of the differentiated condition; both of these are called the "external condition." One must know that the differentiated embrace and protection, as well as the perfuming of seeds formed by hearing, are definitely necessary for superior causes and superior conditions to be augmented in turn, so as to attain buddhahood and enter great nirvāṇa. The initial explanation of the perfuming of the essence is concluded.

4.46

Second, explaining the perfuming of the function, has two parts: first, brief presentation; second, individual explanations. Now, the first.

4.47

"The perfuming of the function is the power of the external conditions of sentient beings. It has immeasurable meanings; briefly stated, there are two kinds: first, the differentiated condition; second, the equal condition."

4.48

Tathatā is non-dual, and it is also not non-dual. Because it is non-dual, all sentient beings and Buddhas are solely the one tathatā; because it is not non-dual, each and every sentient being and each and every Buddha is entirely the whole essence of tathatā. Because it is non-dual, there is neither perfuming agent nor object of perfuming; because it is not non-dual, perfuming agent and object of perfuming can be discussed. Furthermore, if it were solely non-dual, there would certainly be no perfuming agent or object of perfuming; if it were solely not non-dual, there would likewise be no perfuming agent or object of perfuming, for sentient beings and Buddhas would be entirely separate, so sentient beings could not evoke [a response] and Buddhas could not respond. Now, because [tathatā is] differentiated while non-dual, perfuming of the function can be discussed. Moreover, because non-duality is itself not non-duality, there is the differentiated condition; because not non-duality is itself non-duality, there is the equal condition. Furthermore, because there is the differentiated condition, the Buddha cannot deliver those without conditions; because there is the equal condition, the Buddha's delivery of sentient beings never ceases.

4.49

Second, explaining each, which has two parts: first, explaining the differentiated condition; second, explaining the equal condition. First is the differentiated condition.

4.50

"The differentiated condition refers to all sentient beings, from their initial resolve until they become Buddhas, receiving [the aid of] Buddhas, bodhisattvas, and other kalyāṇamitras who manifest bodies according to how they should be transformed—appearing as parents, wives and children, relatives, servants, close friends, or adversaries, or manifesting forms such as devas—employing the four means of embrace, the six perfections, and even all conditions of bodhisattva practice, perfuming all sentient beings who should be transformed with a gentle mind of great compassion and a vast treasury of merit and wisdom, causing them to see, hear, or even remember the forms of the Tathāgatas and others, thereby increasing their wholesome roots. This condition is of two kinds: first, proximate conditions, because they quickly attain bodhi; second, distant conditions, because they attain it only after a long time. These two differentiations are each further of two kinds: first, conditions that increase practice; second, conditions for entering the path."

4.51

"From their initial resolve until they become Buddhas" refers to the internal cause—the manifestation of untainted seeds in the perfuming of the essence—as that which is capable of evocation. "Manifesting bodies according to how they should be transformed" refers to the external condition—the perfuming of the function of tathatā on the level of the fruit—as that which is capable of responding. Appearing "as parents… or forms such as deva-kings" causes them to see. Employing "the four means of embrace… and conditions of bodhisattva practice" causes them both to see and to hear. "Or adversaries" refers to cases like Devadatta; the rest can be understood similarly. The four means of embrace are giving, kind speech, beneficial action, and working together. The six perfections are giving, morality, patience, vigor, meditation, and wisdom. Bodhisattva practice refers to the immeasurable gates of practice such as the four kinds of samādhi and the thirty-seven factors of awakening. "A gentle mind of great compassion" means great compassion of the same essence, seeing all sentient beings just like oneself, without harshness. "A vast treasury of merit and wisdom" means the perfected cultivation of virtue, equal to the true dharmatā, constantly producing benefits without end. "Perfuming those who should be transformed, causing them to see and hear" is the mutual resonance of evocation and response. As for "even remembering the forms of the Tathāgatas and others, thereby increasing their wholesome roots," it is not only seeing and hearing the deeds and dharmas of responsive transformations that can serve as superior augmenting conditions; even the images of the Tathāgatas, bodhisattvas, and others that cause people to remember and pay homage belong to the perfuming of the function of tathatā, precisely because the three bodies are clearly present and the four virtues are undiminished. Attaining bodhi quickly is called a proximate condition. Attaining it only after a long time is called a distant condition. It can be seen that from the initial resolve up to Buddhahood, one relies entirely on the condition of kalyāṇamitras. From the initial resolve one relies on this condition to increase practice and enter the path, and up to Buddhahood one also relies on this condition to increase practice and enter the path. It can be seen that if one wishes to increase practice and enter the path, one relies entirely on the condition of kalyāṇamitras. The auxiliary cause of merit is called the condition that increases practice; the revealing cause of wisdom is called the condition for entering the path.

4.52

Second, explaining the equal condition.

4.53

"The equal condition means that all Buddhas and bodhisattvas, with equal wisdom and equal aspiration, universally wish to rescue all sentient beings, operating spontaneously and continuously, always without interruption. Because they perfume sentient beings with this wisdom and aspiration, they cause them to remember the Buddhas and bodhisattvas, and by seeing or hearing them receive benefit, [causing them to] enter pure samādhi and, according to the hindrances they sever, obtain the unobstructed eye, so that in thought-moment after thought-moment they equally and directly see immeasurable Buddhas and bodhisattvas in all worlds."

4.54

"Equal wisdom" is the wisdom that thoroughly penetrates that all sentient beings and Buddhas are solely the one tathatā. Possessing this equal wisdom, they necessarily possess the equal aspiration, namely the unconditioned four great vows. Arousing the armor [of vigor] at the initial thought, they consummate it with great compassion to face hardships; thus they perfume sentient beings spontaneously and without interruption. "Pure samādhi" is the tathatā-samādhi. As for "according to the hindrances they sever…," it is like the first bhūmi severing the hindrance of common-worldling nature and being able to see the Buddhas and bodhisattvas in a hundred worlds; the second bhūmi severing the hindrance of wrongful conduct and being able to see the Buddhas and bodhisattvas in a thousand worlds; and increasing through each successive bhūmi, fully as explained in the 'Daśabhūmika Chapter' of the Avataṃsakasūtra. In the second part, explaining the distinctions in the meaning of true perfuming, the first part (identifying) and the second part (explaining) are finished.

4.55

Third, concluding assessment.

4.56

"This perfuming of essence and function again has two distinctions: first, not yet attuned; second, already attuned. 'Not yet attuned' refers to ordinary people, the two vehicles, and bodhisattvas of initial practice who perfume relying on the manas and manovijñāna, cultivating purely by the power of faith, not having yet attained cultivation with a non-conceptual mind because they are not yet attuned to the essence of tathatā, and not having yet attained cultivation with sovereign karma because they are not yet attuned to the function of tathatā."

4.57

"Ordinary people" refers to the external ordinary beings of the three vehicles. "The two vehicles" refers to those in training and beyond training. "Bodhisattvas of initial practice" refers to internal ordinary beings. The two vehicles do not know of the seventh consciousness and rely solely on the sixth to cultivate contemplation of the emptiness of persons; this is called perfuming relying on the manovijñāna. Bodhisattvas already know of the seventh consciousness, and although they cultivate contemplation of the emptiness of dharmas relying on the sixth, which is called perfuming relying on the manas and manovijñāna, their seventh consciousness has not yet transformed to be attuned to the wisdom of equality, and their sixth consciousness has not yet transformed to be attuned to the untainted, wondrously observing wisdom of the emptiness of dharmas. Although they have attained the wondrously observing wisdom of the emptiness of persons, it is not yet the fundamental non-conceptual wisdom of the Mahāyāna, because they have not yet realized the essence of tathatā revealed by the emptiness of dharmas. Having not yet realized the essence, how could they give rise to the subsequent non-conceptual wisdom and accomplish the sovereign karmic function of tathatā?

4.58

"The 'already attuned' refers to dharmakāya bodhisattvas who have attained the non-conceptual mind, because they are attuned to the own-essence of all Tathāgatas; and who have attained sovereign karma, because they are attuned to the wisdom-function of all Tathāgatas; cultivating spontaneously solely by the power of the Dharma, perfuming tathatā and extinguishing ignorance."

4.59

"Dharmakāya bodhisattvas" refers to the first bhūmi of joy in the gradual teaching, and the first stage of resolve in the sudden teaching. The tathatā they have realized is the own-essence of all Tathāgatas, for there are not two essences. Having already partially realized its essence, they must also partially share its function; therefore the Avataṃsakasūtra states: 'At the moment of first generating the mind, one immediately achieves perfect enlightenment; the pure and wondrous dharmakāya serenely responds to all.' Everything after this is the path of effortless action; hence it says 'cultivating spontaneously,' and so forth. The third part, explaining the perfuming of pure dharmas, is finished.

4.60

Fourth, concluding assessment on interruption and non-interruption.

4.61

"Furthermore, defiled perfuming has been uninterrupted from beginningless time, and is interrupted only upon attaining Buddhahood. Pure perfuming continues to the end of the future and is ultimately never interrupted, because through the perfuming of the dharma of tathatā, the deluded mind is extinguished, the dharmakāya manifests, and the perfuming of function arises, so there is no interruption."

4.62

Defilement is interrupted only upon attaining Buddhahood; this is what is called ignorance having no beginning yet having an end. Purity is ultimately uninterrupted; this is what is called initial enlightenment having a beginning yet having no end. Both defilement and purity rely on the original enlightenment of tathatā; this is what is called original enlightenment having neither beginning nor end. For example, relying on cardinal directions, delusion occurs; delusion and directions are both beginningless. Relying on delusion, awakening occurs; awakening and directions are both endless. Outside of directions there is no separate delusion or awakening; outside of delusion and awakening there are also no separate directions. Because immutable directions necessarily accord with the two conditions of delusion and awakening, tathatā is itself arising and ceasing; because the two conditions of delusion and awakening can never alter the directions, arising and ceasing is itself tathatā. Yet in delusion one opposes the directions and every step is errant, while in awakening one conforms to the directions and comes and goes at will; therefore one must reverse delusion and return to awakening.

4.63

Question: The Vijñaptimātratāsiddhi states, 'In the Buddha fruit there is no longer perfuming agent or object of perfuming.' Now it says that because the perfuming of function arises, there is no interruption; how are these to be reconciled? Answer: What is said here about the deluded mind being extinguished and the dharmakāya manifesting is precisely the meaning in the Vijñaptimātratā that the Buddha has no perfuming agent or object of perfuming. When the Vijñaptimātratāsiddhi states, 'Because sentient beings to be transformed are without end, extending to the end of the future, the four wisdom-mind associates are uninterrupted and inexhaustible,' this is precisely the meaning here that the perfuming of function is without interruption. Reflect upon this. The first section, correctly explaining the characteristics of the causes and conditions of arising and ceasing, is finished.

4.64

Second, revealing the essence, attributes, and function of the Mahāyāna: this is because the earlier 'Formulating the Meaning' section stated, 'Because the characteristics of the causes and conditions of this mind's arising and ceasing can reveal the essence, attributes, and function of the Mahāyāna.' Now that the explanation of the characteristics of the causes and conditions of this mind's arising and ceasing is finished, it is necessary to reveal this mind's essence, attributes, and function of the Mahāyāna. The text has two parts: first, revealing the essence and attributes; second, revealing the function. The first has two: first, correctly revealing; second, resolving doubts. First is correctly revealing.

4.65

"Furthermore, regarding the own-essence and attributes of tathatā, in all ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas it neither increases nor decreases; it is not born in the prior limit and not extinguished in the posterior limit, but is constant, eternal, and ultimate."

4.66

This first reveals the essence of the Mahāyāna. "All ordinary beings" refers to the six ordinary dharmadhātus, which, together with the śrāvakas and the others, constitute the ten dharmadhātus. Each ordinary being up to each Buddha fully possesses the complete essence of tathatā, and there are not two tathatās: in delusion it does not decrease, and in awakening it does not increase; the prior limit is without beginning and the posterior limit is without end; hence it is said to be "constant, eternal, and ultimate."

4.67

"From beginningless time, its intrinsic nature has been fully endowed with all virtues—namely, the meaning of the light of great wisdom, the meaning of universally illuminating the dharmadhātu, the meaning of knowing according to reality, the meaning of intrinsic purity, the meaning of eternity, bliss, self, and purity, and the meaning of tranquility, immutability, and sovereignty. Inconceivable Buddha-dharmas such as these, which exceed the sands of the Ganges, are neither identical nor different, and are without interruption. Relying on this meaning, it is called the tathāgatagarbha, and it is also called the dharmakāya."

4.68

This reveals the own-essence and attributes of the Mahāyāna. Since the minds of all sentient beings originally possess the essence of tathatā, they also originally possess the attributes of tathatā; these do not wait until one attains Buddhahood to exist, so they are called the own-essence and attributes of tathatā. "Neither identical nor different": in terms of overturning defilement with differentiations, they are not identical; in terms of being solely the one tathatā, they are not different. Because the essence of tathatā originally possesses such real virtuous attributes, in terms of ordinary people who use it daily without knowing, it is merely called the tathāgatagarbha; in terms of the Buddhas who have emerged from obstacles and are fully illuminated, it is re-named the dharmakāya. The first part, correctly revealing, is finished.

4.69

Second, resolving doubts.

4.70

"Question: Above it was said that tathatā is free from all marks; why is it said now to be fully endowed with all attributes of virtue?"

4.71

"Above it was said that tathatā is free from all marks" points to the meaning explained in the aspect of tathatā.

4.72

"Answer: Although it truly possesses all virtues, yet it has no differentiated marks. All those dharmas are of the same single flavor, the single truth, free from conceptual marks, because they lack a dual nature."

4.73

"The same single flavor" means the same untainted flavor. "The single truth" means that tathatā and the wisdom of tathatā are precisely the one true dharmadhātu. "Free from conceptual marks" means it is not something that ordinary beings, the two vehicles, or bodhisattvas of provisional stages can fathom or know. "Because they lack a dual nature" means it is subsumed solely under the perfected nature (pariniṣpanna-svabhāva).

4.74

Because it relies on the marks of arising and ceasing of the karmic consciousness and so forth, all those differentiated marks are established. How are they established? Because all phenomena are originally mind-only, truly without discrimination. Because of non-enlightenment, the discriminating mind arises, seeing objects exist, which is called ignorance. (However,) the mind-nature is originally pure; ignorance does not arise. (Therefore,) in tathatā the meaning of 'the radiance of great wisdom' is established. If the mind gives rise to seeing objects, then there is the mark of not seeing; (however,) the mind-nature has no seeing, and thus there is nothing it does not see. (Therefore,) in tathatā the meaning of 'universally illuminating the dharmadhātu' is established. If the mind has motion, then it is not true knowing, not originally pure by nature, not eternal, blissful, self, and pure, not quiescent, but changing and not autonomous. From this, false defilements exceeding the sands of the Ganges completely arise. (However,) because the mind-nature has no motion, (therefore) the meaning of 'true and actual knowing', up to the meaning of 'the marks of pure qualities exceeding the sands of the Ganges', is established. If the mind gives rise to [activity], seeing that there are further objects that can be discriminated and sought, then there is a deficiency in the inner Dharma. (However,) because boundless qualities are the self-nature of the one mind itself, and one does not see that there are further phenomena that can be sought again, it is therefore replete with inconceivable phenomena exceeding the sands of the Ganges that are neither different nor one and without interruption. (Because it inherently possesses such marks of virtue,) tathatā is therefore called the tathāgatagarbha; (because it realizes these inherently possessed marks of virtue,) it is also called the Dharmakāya of the Tathāgata.

4.75

Because the cause encompasses the ocean of fruition, it is called the tathāgatagarbha, and may also be called the Dharmakāya of principle-identity. Because the fruition reaches the source of the cause, it is called the Dharmakāya, and may also be called the ultimate tathāgatagarbha. The first [part], revealing the essence and attributes, is finished.

4.76

Second, revealing the function, has three parts: first, directly explaining that function is tathatā; second, extensively explaining the differences in what is seen according to capacity; third, concluding by demonstrating the wondrous function of tathatā. Now for the first.

4.77

"Furthermore, the function of tathatā: this means that when all Buddhas were on the causal stage, they generated great compassion, practiced the various perfections, the four means of embrace, and other practices, viewed beings as equal to themselves, universally delivered them all, to the end of future limits without restriction of kalpas, truly knew the equality of self and other, and yet did not grasp at the marks of sentient beings. With such wisdom of great skillful means, they extinguished beginningless ignorance, realized the fundamental Dharmakāya, and spontaneously gave rise to various autonomous and differentiated activities of inconceivable karma, whose functioning pervades the dharmadhātu, being coextensive with tathatā, and yet no mark of function can be apprehended. Why? Because all Tathāgatas are solely the ultimate truth of the Dharmakāya, without any functioning within the realm of conventional truth."

4.78

"When all Buddhas were on the causal stage" means when they were ordinary beings just like us. Through faith that one's own mind has the principle of tathatā, one is able to generate the great compassion of the four universal vows, practice the six perfections, the four means of embrace, and other practices, and universally save sentient beings through all kalpas—this is the cultivation of the approach of contemplation. Truly knowing the equality of self and other and yet not grasping at the marks of sentient beings—this is the cultivation of the approach of calming. The two approaches of calming and contemplation must be exercised together in practice. Later, in the cultivation of faith, because it concerns the efficacy of one's own cultivation, calming is explained first; here in this text, in order to display the function of transforming others, contemplation is explained first. Furthermore, here, "viewing beings as equal to oneself" corresponds in the Prajñā[pāramitā] to generating the vast mind. "Universally delivering them all" corresponds in the Prajñā[pāramitā] to generating the supreme mind. "Knowing the equality of self and other" corresponds in the Prajñā[pāramitā] to generating the lovingly embracing mind, also called the constant mind. "And yet not grasping at the marks of sentient beings" corresponds in the Prajñā[pāramitā] to the non-deluded mind. Merely having these four minds in accord from thought to thought is called the wisdom of great skillful means; hence one can realize the essence and give rise to function. However, as for this autonomous and differentiated functioning, in what ordinary beings see, it is called conventional truth because they have discrimination. In what is seen within the mind of the sages, it is solely the ultimate truth because they are without discrimination. Therefore it is said: What are called the two truths are in fact one. It is just like a drunkard falsely seeing the house spin around, claiming that there is a spinning house and an unspinning house. In reality, the spinning house seen by the drunkard is precisely the unspinning house seen by the sober person; there are not two houses.

First 78 of 112 passages. Read on

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大乘起信論裂網疏 — Classical Chinese