大乘起信論裂網疏 5

English (machine translation) 5

Language: English

5.1

Exposited by the Śramaṇa Zhixu of Lingfeng

5.2

Two, remedying mistaken attachments, has two parts: first, a general indication of the two views; second, an individual explanation of the two views. Now for the first.

"Remedying mistaken attachments: all mistaken attachments arise without exception relying on the view of a self; if one is free from the view of a self, then there are no mistaken attachments. The view of a self is of two kinds: first, the view of a personal self; second, the view of a self of phenomena."

5.4

If one thoroughly realizes the real meaning of the one mind and two aspects shown earlier, one will definitely not give rise to the two kinds of views of a self. Because tathatā in its entire essence becomes arising and ceasing, tathatā is definitely not a real person or a real phenomenon; because arising and ceasing in its very substance is tathatā, arising and ceasing is definitely not a real person or a real phenomenon. Therefore the Laṅkāvatāra says, 'One should rely on the non-self Tathāgatagarbha.' However, regarding the Dharma taught by the Buddha, if it is to remedy ordinary beings, it specifically refutes attachment to a personal self; if it is to remedy the two vehicles, it specifically refutes attachment to a self of phenomena. Through remedying attachment to a personal self, he provisionally established the phenomena of aggregates, dhātus, and āyatanas, which are not real phenomena; the two vehicles, relying on this, subsequently gave rise to attachment to phenomena. Through remedying attachment to a self of phenomena, he taught in accordance with reality that [all is] manifested by consciousness-only, provisionally naming a person based on the eight consciousnesses, which is not a real person; ordinary beings, relying on this, still gave rise to attachment to a person. Therefore it is said: all the views possessed by non-Buddhists flow out from the Buddha's Dharma. 'All mistaken attachments' means that the extreme views, perverse views, and two attachments (grasping at views and grasping at rules) of ordinary beings all arise relying on the view of a personal self; the dharmas not associated with form, the unconditioned dharmas, and so forth grasped by the two vehicles all arise relying on the view of a self of phenomena.

5.5

Second, individually explaining the two views, has two parts: first, explaining the view of a personal self; second, explaining the view of a self of phenomena. The first has two parts: first, directly removing the view of a self; second, refuting other views by analogy. Now for the first.

5.6

"Regarding the view of a personal self, with reference to ordinary beings, it is said that there are five kinds:

5.7

The view of a personal self is also called grasping at a self. Relying on ignorance regarding a self, one gives rise to the view of a self; relying on the view of a self, one gives rise to self-love and self-pride; relying on loving the self, one calculates what belongs to a self; relying on calculating a self and what belongs to a self, one has greed toward what accords with it and anger toward what goes against it, giving rise completely to immeasurable defilements. Therefore, the view of a personal self is spoken of only with reference to ordinary beings. If one realizes the Hīnayāna fruit of a srotāpanna, then one eternally severs this mistaken attachment, let alone in the Mahāyāna.

5.8

First: as stated in the sūtras, the dharmakāya of the Tathāgata is ultimate quiescence, just like empty space. When the ordinary and foolish hear this and do not understand its meaning, they cling to the Tathāgata's nature as being identical to empty space, eternal, permanent, and pervasively existent.

5.9

This refers to the non-Buddhists who cling to a spiritual self pervading the worlds of the ten directions, its essence being permanent and pervasive, its measure identical to empty space. Originally, it was through misinterpreting the meaning of dharmakāya that these non-Buddhists came to be. However, clinging to the existence of a spiritual self is not the quiescent dharmakāya.

5.10

To remove that attachment, it is explained that the mark of empty space is merely a discrimination and cannot truly be found. Because it is visible and has resistance, and is relative to physical forms, it is discriminated by the mind and called empty space. Since physical form is merely a discrimination of the deluded mind, one should know that empty space also has no substantial entity.

5.11

They cling to the self being identical to empty space, as eternal and existent; here, it is first clarified that the empty space to which it is likened is neither eternal nor existent, and therefore the self that is likened to it must also be neither eternal nor existent. 'Visible' means that it is discriminated by the mind and called empty space, being an objective characteristic, and hence not eternal. 'Has resistance' means that it is relative to physical forms, being called space where there is no physical form; because it is a relative phenomenon, it is not existent. Furthermore, physical form is still merely a discrimination of the deluded mind and has no real substance; how could empty space, which lacks physical form, have a real substance? Since space has no substance, the self calculated to be identical to space also has no substance.

5.12

All object-aspects are merely discriminated by the deluded mind; if one is free from the deluded mind, then the characteristics of objective realms cease. Only the mind of tathatā is all-pervading; this is the meaning of the Tathāgata's self-nature being like empty space, not that it is eternal and existent like empty space.

5.13

'All object-aspects' means whether physical form or space. 'The characteristics of objective realms cease' means that both space and form are absent. When both space and form are absent, how could one falsely say that the Tathāgata is identical to empty space, being eternal and existent, and name it a personal self!

5.14

Second: as stated in the sūtras, all worldly phenomena are ultimately empty, and even the phenomena of nirvāṇa and tathatā are ultimately empty. Their intrinsic nature is like this, free from all marks. When the ordinary and foolish hear this and do not understand its meaning, they cling to the phenomena of nirvāṇa and tathatā as being merely empty and devoid of anything.

5.15

This refers to the non-Buddhists who calculate an annihilatory emptiness. Clinging to this state of being merely empty and devoid of anything as nirvāṇa and tathatā, they extinguish form to return to emptiness and attain the four formless concentrations, claiming, 'I have realized nirvāṇa and tathatā.' Because their view of a personal self remains, they exhaust emptiness without returning and then enter cyclic existence.

5.16

To remove that attachment, it is clarified that the substance of the tathatā dharmakāya is not empty, because it is fully endowed with immeasurable natural virtues.

5.17

If one knows that true emptiness is not empty and is not mere emptiness, then one would not even grasp at the Hīnayāna realization of emptiness, much less take the four formless [concentrations] as what has been realized by oneself.

5.18

Third: as stated in the sūtras, the Tathāgatagarbha is fully endowed with all natural virtues, neither increasing nor decreasing. When the ordinary and foolish hear this and do not understand its meaning, they cling to the Tathāgatagarbha as having individual characteristics and distinctions of physical and mental phenomena.

5.19

This is precisely the eternalist non-Buddhist who conceives of the self as the possessor and conceives of the form and mind of the five aggregates as belonging to the self, being indestructible.

5.20

To eliminate this attachment, [the treatise] explains that tathatā originally has no distinctions of defiled dharmas (even though distinct marks such as the karmic consciousness are relied upon), yet it is established as possessing boundless marks of merit (and they are all of one single flavor and one truth, free from marks of conceptual discrimination), which are not defiled marks.

5.21

If one knows that tathatā is not a defiled mark, how could one grasp this form and mind and take them to belong to the self?

5.22

Fourth, as stated in the sūtras, all the defiled dharmas of the world arise relying on the tathāgatagarbha, and all dharmas are not different from tathatā. Ordinary foolish people, upon hearing this, fail to understand its meaning and say that the tathāgatagarbha intrinsically possesses all the defiled dharmas of the world.

5.23

This is also an eternalist non-Buddhist who conceives of all defiled dharmas as being identical with the self and indestructible. Even Māra's keeping the afflictions out of fear that they might be eliminated is subsumed under this view.

5.24

To eliminate this attachment, [the treatise] clarifies that the tathāgatagarbha from the beginning possesses pure merits exceeding the sands of the Ganges, which are not different from tathatā. (As for) the defiled dharmas of affliction exceeding the sands of the Ganges, they are solely falsely existent and originally lack self-nature; from beginningless time they have never for an instant been associated with the tathāgatagarbha. If the tathāgatagarbha were associated with defiled dharmas, such that one could cause it to realize and pacify false defilements, there is no such possibility.

5.25

Defiled dharmas exist relying on ignorance. It is like being disoriented about directions and taking east for west: this disorientation has never been associated with a fixed direction. Since the tathāgatagarbha is originally free from defilement, the attachment to a personal self is simply a defiled dharma, and it is obvious that it cannot realize the tathāgatagarbha.

5.26

Fifth, as stated in the sūtras, relying on the tathāgatagarbha, there is saṃsāra and the attainment of nirvāṇa. Ordinary foolish people, upon hearing this, do not know its meaning, and say that relying on the tathāgatagarbha, saṃsāra has a beginning. Because they see a beginning, they further say that nirvāṇa has an end.

5.27

This is a distinct conception of the tathāgatagarbha as a real entity outside the mind, like the unmanifest principle (pradhāna), the primordial substance (prakṛti), space (ākāśa), or Maheśvara. And that which undergoes saṃsāra and attains nirvāṇa they call the personal self.

5.28

To eliminate this attachment, [the treatise] clarifies that the tathāgatagarbha has no initial limit; ignorance relies on it, so saṃsāra is beginningless. If one says that beyond the three realms there are sentient beings who have a first beginning, this is what is taught in non-Buddhist scriptures, not the Buddhist teaching. Because the tathāgatagarbha has no final limit, realizing this eternally severs the seeds of saṃsāra.

5.29

The tathāgatagarbha has neither beginning nor end; saṃsāra relies on it, having no beginning but having an end; nirvāṇa relies on it, having a beginning but having no end. The nature of the womb (garbha) is like a direction; saṃsāra is like disorientation; nirvāṇa is like orientation. Outside of the direction there is no separate disorientation or orientation, whereby one knows the emptiness of persons. Outside of disorientation and orientation there is also no separate direction, whereby one knows the emptiness of dharmas. Furthermore, the nature of the womb is like wetness; saṃsāra is like ice; nirvāṇa is like water. Outside of wetness there is no separate ice or water: where could there be a person who undergoes saṃsāra and realizes nirvāṇa? Outside of ice and water there is also no wet nature: where could there be a dharma that initiates saṃsāra and accomplishes nirvāṇa? The first part, directly eliminating views of self, is concluded.

5.30

Second, by analogy refuting the remaining views.

5.31

Relying on the view of a personal self, four kinds of views arise; therefore, these four are established here.

5.32

Those four are the view of extremes, wrong view, attachment to precepts, and attachment to views. Because of failing to understand the meaning of the selfless tathāgatagarbha, one falsely conceives that a personal self can be found, and then relying on it conceives annihilation or permanence, which is called the view of extremes. Relying on it, one denies the cause and effect of good and evil, which is called wrong view. Relying on it, one undertakes ascetic practices to seek liberation, which is called attachment to precepts. Relying on it, one seeks rebirth in the Brahmā heaven, the sphere of space, and so forth, which is called attachment to views. Therefore, once this view of a personal self is eliminated, none of those four kinds of views can stand on their own. The first part, explaining the view of a personal self, is concluded.

5.33

Second, explaining the view of a self in dharmas, in two parts: first, clarifying the causes for the arising of attachment; second, clarifying the method of antidote. Now for the first.

5.34

Regarding the view of a self in dharmas: because those of the two vehicles have dull faculties, the World-Honoured One only taught the selflessness of persons for their sake; those persons then ultimately became attached to the arising and ceasing of the five aggregates, feared saṃsāra, and falsely grasped nirvāṇa.

5.35

Ordinary beings falsely conceive the five aggregates as self and belonging to self, wandering in saṃsāra. Because in the past they had planted the wholesome roots of the two vehicles, the Buddha adapted to their capacities and taught for them that the arising and ceasing of the five aggregates is originally without a personal self; he never originally said that the five aggregates are real dharmas. They themselves became ultimately attached, not comprehending that the five aggregates are originally empty, and therefore feared saṃsāra and falsely grasped nirvāṇa, violating the Mahāyāna teaching of equality—how could that have been the Tathāgata’s original intent in expounding the Dharma?

5.36

Second, clarifying the method of antidote, in two parts: first, directly clarifying it; second, resolving doubts. Now for the first.

5.37

To eliminate this attachment, [the treatise] clarifies that the dharmas of the five aggregates are unarisen in their original nature; because they are unarisen, they are also without cessation; because they are without cessation, they are originally nirvāṇa. If one is ultimately free from conceptual discrimination and attachment, one will know that all defiled dharmas and pure dharmas are established in mutual dependence. Therefore, one should know that all dharmas from the beginning have been neither form nor mind, neither wisdom nor consciousness, neither non-existent nor existent, and are ultimately all marks beyond predication.

5.38

That the five aggregates are unarisen in their original nature is, for example, like having red cataracts in the eyes and falsely seeing the light of a lamp as layered with five colours, when in reality no five colours have arisen. A thing must have arising and only then have cessation; since it is originally unarisen, how could it be ceased? Thus it is said: all sentient beings are identical with the mark of nirvāṇa and cannot be further ceased; this is what is called the originally self-nature pure nirvāṇa, meaning that arising and ceasing is itself the essence of tathatā. As for being ultimately free from conceptual discrimination and attachment, this means being able to contemplate that all false thoughts are without marks, which constitutes realizing the wisdom of the Tathāgata, from realizing it in name up to ultimate realization. As for knowing that all defiled dharmas and pure dharmas are established in mutual dependence: defilement refers to ignorance and false thoughts, and purity refers to untainted tathatā; relying on the true, the false exists, and relying on the false, the true is revealed; therefore, awakening and non-awakening are both subsumed under the aspect of arising and ceasing. Since they are established in mutual dependence, they are not substantially existent, and one knows that arising and ceasing is non-arising and non-ceasing, entering the aspect of tathatā, from knowing it in name up to ultimate knowing. The phrase 'all dharmas' means defiled dharmas, pure dharmas, form dharmas, mind dharmas, wisdom dharmas, consciousness dharmas, non-existent dharmas, and existent dharmas; in summary, the diverse dharmas such as the five categories and one hundred dharmas, and the one hundred realms and one thousand suchnesses. Regarding 'from the beginning have been neither form nor mind,' and so forth: this is because each and every dharma is originally identical with tathatā, not waiting until one attains Buddhahood to only then fuse into tathatā. For example, since form is identical with tathatā, it is originally neither form nor mind, neither wisdom nor consciousness, neither non-existent nor existent, and ultimately a mark beyond predication. Since mind is identical with tathatā, it is originally neither form nor mind, neither wisdom nor consciousness, neither non-existent nor existent, and ultimately a mark beyond predication. Up to: since existence is identical with tathatā, it is originally neither form nor mind, neither wisdom nor consciousness, neither non-existent nor existent, and ultimately a mark beyond predication. In summary, picking up any single dust-mote among defiled and pure dharmas, it is originally neither form nor mind, neither wisdom nor consciousness, neither non-existent nor existent, and ultimately a mark beyond predication. Only because all are negated can all be affirmed; this reveals the tathatā that is free from identity and free from difference, which is both identical and not identical.

5.39

Second, resolving doubts.

5.40

Yet having verbal explanations to instruct and teach is entirely the Tathāgata's skillful means, using words provisionally to guide sentient beings, causing them to abandon letters and enter into the real. If one clings to the literal sense according with words, multiplying false discriminations, real wisdom will not arise and nirvāṇa will not be attained.

5.41

The doubt asks: Since it is said that all are marks beyond predication, why teach such verbal instructions as the aspects of tathatā and arising and ceasing? The intention of the explanation is clear. Alas! Later generations cling to the literal sense according with words: hearing it said that tathatā receives perfuming, they cling to the notion that tathatā definitely receives perfuming; hearing it said that tathatā does not receive perfuming, they cling to the notion that tathatā definitely does not receive perfuming. They even go so far as dividing rivers to drink water, which may truly be called multiplying false discriminations to an extreme, without generating real wisdom. But how could that be the genuine intent of Aśvaghoṣa and Dharmapāla? The second part, remedying perverse attachments, is concluded.

5.42

Third, regarding distinguishing the marks of practicing the correct path: if one knows that arising and ceasing is identical with tathatā, then sentient beings and Buddhas are equal, and there is neither cultivation nor non-cultivation. If one knows that tathatā in its entire essence arises and ceases, then delusion and enlightenment are worlds apart, and one must precisely, in the midst of non-cultivation and non-non-cultivation, fiercely perfume and cultivate. Yet this perfuming and cultivating is itself non-cultivation; it is not that taking non-cultivation as non-cultivation is meant, because non-cultivation is contrary cultivation, unlike the compliant cultivation wherein cultivation is itself non-cultivation. However, those of sharp faculties, upon hearing this wondrous meaning of the one mind and two aspects, are naturally able not to give rise to retreat and discouragement, nor harbor arrogance; like a person drinking water, they know for themselves whether it is cold or warm—why labor to distinguish it further? Now, for people of medium and lower faculties who are unable to enter realization following the text and for whom ceasing [delusion] is bodhi, the correct path of cultivation from cause to fruit is clearly indicated in advance. The text has two parts: first, a general introduction; second, individual explanations. Now for the first.

5.43

Distinguishing the marks of practicing the correct path means the correct causes for all Tathāgatas to attain the path, and that all bodhisattvas arouse the mind and cultivate, causing it to manifest. Briefly stated, arousing the mind has three marks: first, arousing the mind through the perfection of faith; second, arousing the mind through understanding and conduct; third, arousing the mind through realization.

5.44

The correct causes for all Tathāgatas to attain the path is what is called the wondrously adorned path through which the Tathāgatas of the ten directions transcend through a single gate. If the cause is correct, the fruit will naturally be correct; therefore, one must arouse the mind and cultivate, causing it to manifest. But it only briefly clarifies the causal marks of the three kinds of arousing the mind, without needing to distinguish the fruit marks in detail, because the fruit marks of the Tathāgata were already briefly clarified previously in revealing the Mahāyāna's essence, attributes, and function.

5.45

Second, individual explanations, in three parts: first, explaining arousing the mind through the perfection of faith; second, explaining arousing the mind through understanding and conduct; third, explaining arousing the mind through realization. In the first there are two: first, raising the question; second, explaining it. Now for the first.

5.46

Regarding arousing the mind through the perfection of faith: relying on what stage and cultivating what practice does one attain the perfection of faith and become capable of arousing the mind?

5.47

Second, explaining it, in two parts: first, explaining the perfection of faith; second, explaining the arousing of the mind. The first also has two parts: first, directly explaining perfection; second, additionally explaining non-perfection. Now for the first.

5.48

One should know that this person relies on the indeterminate group; by the power of the wholesome roots of perfuming with the Dharma, they deeply believe in karmic fruition, practice the path of the ten virtues, detest the suffering of saṃsāra, seek unexcelled awakening, meet with Buddhas and bodhisattvas, attend upon and make offerings to them, and cultivate various practices; after ten thousand kalpas, their faith is finally perfected. From this time onward, either through the teaching power of Buddhas and bodhisattvas, or through great compassion, or because the true Dharma is about to be destroyed, they are capable of arousing the mind in order to protect the Dharma. Having aroused the mind, they enter the definitively determined group, never retreating, abiding in the Buddha-lineage, associated with excellent causes.

5.49

"Relying on the indeterminate group" explains the stage relied upon. From "deeply having faith in karma and its fruits" up to "cultivating all practices" explains the practices cultivated. From "having passed ten thousand kalpas" onward explains attaining the fulfillment of faith and being competent to generate the mind [for bodhi]. From "having already generated the mind" onward explains the benefits of generating the mind. As for the "indeterminate group," generally speaking there are three types of sentient beings: First, the wrongly determined group, meaning those who have not planted supramundane roots of goodness and do not believe in the supramundane true Dharma. Second, the rightly determined group, meaning those from generating the mind onward who never regress. Third, the indeterminate group, meaning those who have already planted supramundane roots of goodness and believe in the supramundane Dharma, yet have no definite inclination toward any among the teachings of the three vehicles. If, within the Hinayāna teachings, one realizes [the stage of] srotāpanna, one is immediately called "entering the rightly determined group"; here, within the Mahāyāna teaching, this meaning is not adopted. "By the power of the roots of goodness through perfuming by the Dharma" means both the innately existent and the newly perfumed kinds of internal-cause perfuming of the essence, as well as both the differentiated and the equal kinds of external-condition perfuming of the function. "Deeply having faith in karma and its fruits" comprehensively explains that upon which the roots of goodness rely. "Practicing the path of the ten good deeds" is the power of mundane roots of goodness. "Wearying of the suffering of birth and death" is the power of supramundane roots of goodness. "Seeking unsurpassed awakening" is the power of the supreme supramundane roots of goodness. Among these three roots of goodness, the former does not encompass the latter, but the latter necessarily encompasses the former; one must possess all three roots of goodness to attain the fulfillment of faith. Taking these three roots of goodness as the superior cause, and again encountering Buddhas and bodhisattvas as the superior condition, serving, making offerings, and cultivating all practices—cause and condition being complete—this is truly the practice cultivated by the initial mind of the Mahāyāna. "Passing ten thousand kalpas" means that from the first, the mind of faith; second, the mind of mindfulness; third, the mind of vigor; fourth, the mind of wisdom; fifth, the mind of concentration; sixth, the non-regressing mind; seventh, the mind protecting the Dharma; eighth, the mind of dedication; ninth, the mind of precepts; to tenth, the mind of vows, one completely cultivates and fulfills the ten minds; therefore it says "ten thousand kalpas." Grouping these all-practices cultivated previously as the cause, and further relying on the teaching power of Buddhas and bodhisattvas as a condition, or relying on great compassion that pities the suffering of sentient beings as a condition, or taking the preservation and long dwelling of the true Dharma as a condition, one is then able to roundly generate the three minds. "Entering the rightly determined group" means being in accord with the principle of the dharmakāya. "Ultimately never regressing" means not falling into the stages of ordinary beings or the two vehicles. "Dwelling in the Buddha-gotra" means that upon the initial generation of the mind, one immediately achieves correct awakening. "Accordant with the superior cause" means that taking the unarisen and unceasing as the fundamental cause for cultivation is precisely the correct cause by which all Tathāgatas attain the Way.

5.50

2. Concomitantly Explaining Non-Fulfillment

5.51

"There may be sentient beings whose roots of goodness from long ago are feeble and few, and because deep and thick afflictions cover their minds, even though they encounter Buddhas and bodhisattvas, serving and making offerings to them, they only plant the seeds for rebirth as humans and devas, or plant the seeds of bodhi for the two vehicles; or there may be some who seek the path of great bodhi, but their faculties are indeterminate, sometimes advancing and sometimes regressing."

5.52

This explains that persons whose roots of goodness are feeble and few, and whose afflictions are deep and thick, although encountering superior conditions, cannot generate the Mahāyāna mind. Roots of goodness inherently have the differences of the three vehicles and the One Vehicle, and afflictions also have the distinctions of within the realms and beyond the realms. Examining each root of goodness against each affliction through four alternatives: some have many roots of goodness and thin afflictions; some have many roots of goodness and thick afflictions; some have few roots of goodness and thin afflictions; and some have few roots of goodness and thick afflictions. The myriad differences and thousand distinctions cannot be generalized; all are subsumed under the indeterminate group.

5.53

"Or there may be those who encounter Buddhas and bodhisattvas, making offerings, serving, and cultivating all practices, but have not yet fulfilled ten thousand great kalpas, and midway encounter conditions and generate the mind. Encountering what kind of conditions? Namely, either seeing the Buddha's physical form, or making offerings to the Saṅgha, or being taught by the two vehicles, or seeing others generate the mind. Generations of the mind such as these are all not yet determinate. If they encounter evil conditions, they may at times regress and fall into the stages of the two vehicles."

5.54

Encountering Buddhas and bodhisattvas and cultivating all practices can indeed be called having causes and conditions. Merely because ten thousand great kalpas have not been fulfilled and the ten minds are not yet complete, even though they generate the mind upon encountering conditions, they cannot immediately enter the rightly determined group. If ten thousand kalpas were fulfilled, then conditions such as seeing the physical form or making offerings to the Saṅgha would all allow them to generate the mind and enter the rightly determined group. Do not say that these conditions are not good conditions; it is simply that the power of accumulated causes is weak, so it differs from the two kinds of generating the mind from great compassion and from protecting the Dharma. Therefore, encountering good conditions they are able to generate the mind, but should they encounter evil conditions, they may regress and fall into the stages of the two vehicles. The first [part], explaining the fulfillment of faith, is concluded.

5.55

2. Explaining the Generation of the Mind, in three parts: first, explaining the mind that is generated; second, explaining the practices of generating the mind; third, explaining the benefits of generating the mind. The first has two: first, correctly explaining; second, resolving doubts. Now, the first.

5.56

"Furthermore, briefly speaking, the generation of the mind with fulfilled faith is threefold: First, generating the straightforward mind, because of correctly being mindful of the dharma of tathatā in accordance with the principle. Second, generating the profound and grave mind, because of delighting in accumulating all good practices. Third, generating the mind of great compassion, because of wishing to pull all sentient beings out of suffering."

5.57

Tathatā is the basis of all practices. If one does not keep tathatā in mind yet accumulates various goods, the goods have no basis for accumulation; even if there were all sorts of good practices, they would all become tainted and conditioned. If one does not keep tathatā in mind yet pulls [sentient beings] out of various sufferings, suffering has no basis for being alleviated; even if one directs mindfulness toward sentient beings, it merely serves to give rise to attachment and views. Therefore one must first generate the straightforward mind. Tathatā inherently possesses boundless merits, which in principle must be revealed and manifested; therefore, in accordance with tathatā, one generates the profound and grave mind. Tathatā is precisely the mind-nature of sentient beings; pitying beings' delusion regarding this, one generates the mind of great compassion in accordance with tathatā. The straightforward mind is the correct-cause rational mind generated, accomplishing the virtue of the dharmakāya. The profound and grave mind is the revealing-cause wisdom mind generated, accomplishing the virtue of prajñā. The mind of great compassion is the conditional-cause good mind generated, accomplishing the virtue of liberation. The three minds are roundly generated, neither sequential nor parallel nor separate, inconceivable. Therefore it is said: upon the initial generation of the mind, one immediately achieves correct awakening; all bodies of wisdom are not awakened through another; the pure, wondrous dharmakāya serenely responds to all.

5.58

Second, resolving doubts.

5.59

"Question: All sentient beings and all dharmas are identical with the one dharmadhātu, without two marks. In terms of the principle, one should merely be correctly mindful of tathatā. Why must one additionally cultivate all good practices and rescue all sentient beings? Answer: It is not so. Just as the mani jewel is intrinsically clear and clean in nature, yet lies within ore and defilement. If someone diligently remembers it but does not employ skillful means and does not apply effort, seeking purity will ultimately be unattainable. The dharma of tathatā is also like this: its essence, though clear and clean and fully endowed with merits, is defiled by boundless adventitious defilements. If someone diligently remembers it but does not employ skillful means and does not cultivate all practices, seeking purity will ultimately have no reason to be attained. Therefore, one must accumulate all good practices and rescue all sentient beings, separating from those boundless adventitious defilements and stains, and manifesting the true dharma."

5.60

First the parable is adduced, and then the dharma is matched to it; the text is easily understood. The first [part], explaining the mind that is generated, is concluded.

5.61

2. Explaining the Practices of Generating the Mind.

5.62

"Those practices of skillful means are briefly of four kinds: First, the fundamental skillful means of practice: contemplating that the intrinsic nature of all dharmas is unborn, separating from deluded views, and not abiding in birth and death; further contemplating that all dharmas are assembled through causes and conditions, karma and its fruits are not lost, giving rise to great compassion, cultivating all good practices, and gathering and transforming sentient beings, not abiding in nirvāṇa. Because tathatā is separated from the marks of birth-and-death and nirvāṇa, this practice accords with [tathatā] as its foundation; this is called the fundamental skillful means of practice."

5.63

This is precisely taking the straightforward mind that was generated as the practice of skillful means. Not abiding in birth and death is śamatha contemplation; not abiding in nirvāṇa is vipaśyanā contemplation. Cultivating calming and contemplation within the one mind accords with the dharmatā of tathatā; therefore it is called the fundamental skillful means of practice.

5.64

"Second, the skillful means capable of cessation: namely, shame and remorse, which can bring all evil dharmas to cessation and prevent them from growing, because tathatā is [originally] separated from the marks of all faults. According with tathatā and bringing all evils to cessation is called the skillful means capable of cessation. Third, the skillful means of increasing roots of goodness: namely, giving rise to a mind of love and respect toward the Three Jewels, honoring, making offerings, prostrating, praising, rejoicing, and requesting, so that correct faith increases, up to aspiring to seek unsurpassed bodhi, protected by the awe-inspiring power of the Buddha, Dharma, and Saṅgha, karmic hindrances being purified, and roots of goodness not regressing, because tathatā is [originally] separated from all hindrances and possesses all merits. According with tathatā and cultivating good karma is called the skillful means of growing roots of goodness."

5.65

These two take the profound and grave mind that was generated as the practices of skillful means. Wishing to increase roots of goodness, one must first cease evil; therefore, out of the one profound and grave mind, these two kinds of skillful means are distinguished, both being for the sake of according with the nature of tathatā. The text is understandable.

5.66

"Fourth, the skillful means of equal great vows: namely, generating vows to equally rescue and protect all sentient beings to the end of future time, causing them to dwell peacefully in nirvāṇa without remainder, because of knowing that the intrinsic nature of all dharmas is non-dual, that each and every is equal, and that they are ultimately quiescent. According with these three marks of tathatā, one generates great vows; this is called the skillful means of equal great vows."

5.67

This takes the mind of great compassion that was generated as the practice of skillful means. As for "nirvāṇa without remainder," the Hinayāna refers to the ash-like body and annihilated intellect, whereas here it refers to the two kinds of death being forever extinguished. Knowing that the intrinsic nature of all dharmas is non-dual, one does not give rise to notions of superior, middling, or inferior regarding sentient beings. Knowing that all dharmas are mutually equal, one does not give rise to notions of enmity or closeness regarding sentient beings. Knowing that all dharmas are ultimately quiescent, one does not give rise to notions of using the small to convert them regarding sentient beings. All of these likewise accord with the nature of tathatā. These four skillful means are all initiating cultivation in accord with the nature, and completely utilizing cultivation to reveal the nature. Prior to generating the mind, through these skillful means one is able to generate the mind; after having generated the mind, through these skillful means one ascends to the ultimate fruition. Therefore they are called the correct causes for all Tathāgatas to attain the Way. The second [part], explaining the practices of generating the mind, is concluded.

5.68

3. Explaining the Benefits of Generating the Mind, in three parts: first, clarifying capacities according to the real; second, distinguishing faults according to the provisional; third, refuting the provisional by means of the real. Now, the first.

5.69

"When a bodhisattva generates the mind like this, they attain a partial vision of the Buddha's dharmakāya, and are able to manifest eight kinds of events in accordance with the power of their vows: namely, descending from the Tuṣita heaven palace (one), entering the womb (two), dwelling in the womb (three), leaving the womb (four), going forth from home (five), achieving buddhahood (six), turning the wheel of the Dharma (seven), and entering parinirvāṇa (eight)."

5.70

This is precisely the meaning in the Avataṃsaka of 'upon the initial generation of the mind, one immediately achieves correct awakening.' Partially breaking through ignorance and partially realizing tathatā, it therefore says 'attaining a partial vision of the Buddha's dharmakāya.' Having seen the dharmakāya, one can immediately accomplish the Way through the eight aspects, which is the so-called pure, wondrous dharmakāya serenely responding to all. The opening, joining, appearing, and disappearing of the eight aspects are not identical, and are all seen in accordance with the faculties [of beings]; one need not judge the provisional or real of a Buddha based on this, because the dharmakāya realized is not something whose provisionality, reality, or quantity can be conceived.

5.71

Second, distinguishing faults according to the provisional.

5.72

"Yet they cannot yet be named the dharmakāya, because their tainted karma from immeasurable past lifetimes has not yet been eliminated. Or, due to evil karma, they experience slight suffering, but being upheld by the power of vows, they are not bound for long."

5.73

This clarifies the initial dwelling of generating the mind according to the gradual teaching, which merely cuts off the afflictions of views within the realms, equaling the initial fruition of the Hinayāna; therefore, they may still have slight suffering. However, the initial fruition already marks the boundary of the ocean of birth and death, taking at most no more than seven lifetimes to forever exit the wheel of suffering. How much more so for a bodhisattva who has generated the mind, upheld by the power of bodhi vows—how could they be bound by karma for long!

5.74

Question: Considering the words "yet still" in the text, this refers to a person who achieves the way through the eight phases. Why do you interpret it separately according to the gradual teaching?

Answer: Though the name "arousing the mind" is the same, provisional and real are utterly distinct. The earlier explanation of the eight phases was intended to refer to those who have entered the group of the definitely settled; the present explanation of slight suffering is intended to refer to those who may sometimes regress to the stage of the two vehicles.

5.75

[The text of the treatise states:]
"There are sūtras which state: 'Bodhisattvas who arouse the mind upon perfecting faith may sometimes fall back into bad destinies.' This is said to beginners whose minds are very lax and have not entered the right stage, in order to make them increase their vigor, and is not an account of the actual reality."

5.76

This clarifies that even though the stage of first arousing the mind in the gradual teaching has already severed the delusions of view and is on a par with the first fruit, there is also no falling back into bad destinies; this is merely a provisional statement to spur on beginners. Falling back into the stage of the two vehicles, however, may indeed occur.

5.77

Question: There are sūtras which state that in the past Śāriputra had already realized the sixth stage of abiding mind, but because a brāhmaṇa begged for his eye, he regressed from the great aspiration and once again drifted through the five destinies. How can this be reconciled?

Answer: There are other sūtras which state that the great disciples such as Śāriputra were all great beings of deep rank in the dharmakāya who manifested as śrāvakas in order to lead beings to conversion; thus, their manifestation of falling was precisely to warn and spur on beginners. What reason is there to doubt this?

The second section, eliminating faults with reference to the provisional, is concluded.

5.78

3. Refuting the provisional with the real.

5.79

[The text of the treatise states:]
"Furthermore, after this bodhisattva has once aroused the mind, he benefits self and others, cultivates various austerities, and his mind is without faint-heartedness. He does not even fear falling into the stage of the two vehicles, how much less into the bad destinies? If he hears that he must diligently cultivate various difficult and painful austerities for immeasurable asaṃkhyeya kalpas before first attaining Buddhahood, he is neither startled nor terrified—how much less could he give rise to the mind of the two vehicles or fall into the bad destinies? For he has decisive faith that all phenomena are from the very beginning nirvāṇa by nature."

5.80

This directly clarifies that a person of the sudden teaching who first arouses the mind has already abided in the group of the definitely settled and is ultimately non-retrogressing. It is not only that the stage of first arousing the mind possesses this superior power; anyone who merely attains decisive, true faith and knows that all phenomena are by nature nirvāṇa also differs from those who arouse the mind in the provisional teaching who may fall into the two vehicles.

The first section, explaining the arousal of the mind upon perfecting faith, is concluded.

5.81

Second, as for explaining the arousal of the mind through understanding and practice: in terms of the complete cultivation according with nature, faith itself is understanding, is practice, and is realization. Hence it is said: "The initial letter A already possesses the merits of all letters." Even though forty-two stages are distinguished, it is like entering the sea to discuss shallowness and depth—both shallow and deep are the sea. How could there be faith without understanding, practice, and realization? How could understanding, practice, and realization be made to reside strictly after faith? It is solely because the real stages are difficult to fathom, whereas relying on the provisional makes them easy to clarify, that understanding and practice are distinguished following faith.

The text has two parts: first, clarifying the stages; second, clarifying the practices. Now, the first.

5.82

[The text of the treatise states:]
"As for the arousal of the mind through understanding and practice, one should know that it turns increasingly superior, because the first incalculable kalpa is about to be fulfilled, because a deep understanding is attained within tathatā, and because all cultivated practices are free of attachment."

5.83

Discussed in terms of perfect integration, it merely identifies the four expedient practices within the perfection of faith as the six perfections. That is, here, according with the dharmatā is the fundamental expedient of practice; here, being free from marks of stinginess and greed, free from the sense objects of the five desires, and so forth, is the expedient capable of halting; here, cultivating generosity, morality, and so forth, is the expedient of generating and growing good roots; here, the six pāramitās must be for delivering sentient beings, which is the expedient of great vows and equality. For now, discussed tentatively in terms of gradual sequence, it is therefore said to 'turn increasingly superior.'

'The first incalculable kalpa is about to be fulfilled' means that the provisions are completed, and one is about to enter the stage of applied practice. 'A deep understanding is attained within tathatā' means that using the two contemplations as the path of expedients, one is able to enter the contemplation of the supreme truth of the middle way. 'All cultivated practices are free of attachment' means directing phenomena toward principle, and even directing cause toward effect, being attached neither to the three realms of existence nor to the two vehicles.

5.84

Second, clarifying the practices.

5.85

[The text of the treatise states:]
"This bodhisattva knows that the dharmatā is free from marks of stinginess and greed, which is the pure perfection of generosity, and according with it he cultivates the dāna-pāramitā. He knows that the dharmatā is free from the sense objects of the five desires and without marks of breaking precepts, which is the pure perfection of morality, and according with it he cultivates the śīla-pāramitā. He knows that the dharmatā has no suffering or affliction and is free from marks of anger and harm, which is the pure perfection of patience, and according with it he cultivates the kṣānti-pāramitā. He knows that the dharmatā is free from marks of body and mind and has no laxity, which is the pure perfection of vigor, and according with it he cultivates the vīrya-pāramitā. He knows that the dharmatā is without movement and without confusion, which is the pure perfection of meditation, and according with it he cultivates the dhyāna-pāramitā. He knows that the dharmatā is free from all delusions and darkness, which is the pure perfection of wisdom, and according with it he cultivates the prajñā-pāramitā."

5.86

Knowing that the dharmatā is free from stinginess, greed, and so forth, is understanding. According with it and cultivating dāna and so forth is practice. The Sanskrit dāna is translated here as giving. Śīla is translated here as morality. Kṣānti is translated here as patience. Vīrya is translated here as vigor. Dhyāna is translated here as calm contemplation, and also translated as cultivation of thought. Prajñā is translated here as discernment, and also translated as wisdom.

The marks of cultivating the six perfections are fully explained in the 'Chapter on the Ten Dedications' of the Avataṃsaka-sūtra. They are either the understanding and practice of partial truth, or the understanding and practice of resemblance. Partial truth applies solely to the real; resemblance applies to both provisional and real. One should reflect on this through the two meanings of perfect integration and sequential arrangement.

The second section, explaining the arousal of the mind through understanding and practice, is concluded.

5.87

Third, explaining the arousal of the mind through realization, has two parts: first, clarifying partial realization; second, clarifying full realization. The first contains two parts: first, clarifying what is realized; second, clarifying the mental marks. The first again has two parts: first, clarifying the realized essence; second, clarifying the arising of function. Now, the first.

5.88

[The text of the treatise states:]
"Regarding the arousal of the mind through realization, from the stage of the pure mind up to the ultimate stage of a bodhisattva, what realm is realized? Tathatā is spoken of as a realm based on the transforming consciousness, but in actual realization there are no marks of a realm. This is because this bodhisattva, by means of non-discriminating wisdom, realizes the dharmakāya of tathatā that is free from verbal expression."

5.89

'The stage of the pure mind,' in terms of the provisional, is the first stage of joy; in terms of the real, it is the stage of first arousing the mind. 'The ultimate stage' is the final mind of the ten stages, also called the stage of equal enlightenment.

'Spoken of as a realm based on the transforming consciousness': the sixth consciousness is transformed into the wondrous observing wisdom, and the seventh is transformed into the equality wisdom. The sixth and seventh consciousnesses possessed by sentient beings must have cognitive realms of objective conditions; therefore, relying on them, what is spoken of is provisionally designated as a realm.

'In actual realization there are no marks of a realm': because tathatā has no marks that can be grasped, correct wisdom does not grasp at marks, and it directly engages the essence and marks of tathatā as the objective-condition condition, rather than mutating and producing a semblance of tathatā as the objective-condition condition.

'This bodhisattva, by means of non-discriminating wisdom' clarifies that there is the seeing portion. 'Realizes the dharmakāya of tathatā that is free from verbal expression' clarifies that there is no form portion. This coincides precisely with Dharmapāla's Vijñaptimātratā. Ponder this! Ponder this!

Question: If, according to the real, the stage of first arousing the mind is called the stage of the pure mind, why did the earlier arousal of mind only state that one sees the Buddha's dharmakāya in a partial degree, whereas now it states that one realizes the dharmakāya of tathatā that is free from verbal expression? The purports of these texts differ greatly; how are they reconciled?

Answer: The earlier section was simultaneously clarifying provisional and real, and thus only said 'sees in a partial degree'; here, the provisional realization is identical to the real. Moreover, in terms of the realized tathatā, there are no divisions or measures, but in terms of the wisdom capable of realization, there are still differences between partial and full. Although there are partial and full, both are non-discriminating wisdom, just as the moon of the early night and the moon of the full moon night do not differ in the mark of their light.

First 89 of 108 passages. Read on

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大乘起信論裂網疏 — Classical Chinese