大乘義章 3.60

3.60

Next, the meaning of exhaustible and inexhaustible is discussed. Following a coarse differentiation according to marks, the two consciousnesses of phenomenal and deluded are purely exhaustible, because real dharmas are seen. The true mind is inexhaustible, because it is revealed when delusion ceases. To discuss them comprehensively according to reality, phenomenal, deluded, and true all possess both the meaning of being exhaustible and the meaning of being inexhaustible. As for the two minds of phenomenal and deluded, their essences perish and thus are exhaustible; but the perfuming force resides in the true, and thus is inexhaustible. Therefore the *Awakening of Faith* states: "Deluded perfumation has two kinds: first, perfumation by the mental consciousness; second, perfumation by the manas." The perfumation is as analyzed above. The essence of the true mind is eternal; the more it is refined, the brighter it becomes, and therefore it is inexhaustible. Yet when delusion perishes, its functions in accord with delusion cease, and therefore it is also exhaustible. Such are the three consciousnesses of phenomenal, deluded, and true. Next, the second gate explains the three kinds [of nature] according to the separation and combination of true and deluded. Within this are two gates: first, the gate of establishing marks, which explains the establishment of the three natures; second, the gate of dispelling marks, which explains the three non-natures. Within the gate of establishing marks, there is a distinction of five gates: first, determining names and citing proof, using metaphors for illustration; second, distinguishing essence and marks; third, clarifying identity and difference; fourth, clarifying the presence and absence of cultivation; fifth, clarifying exhaustibility and inexhaustibility. Within the first gate, the names are first determined, textual proof is cited next, and metaphors are used to illustrate afterward. What are the names? First, the discriminated nature; second, the dependent nature; third, the true and real nature; they are also called marks. Concerning "discriminated": discussing delusion with respect to delusion. The deluded mind falsely constructs, amassing mental marks and adopting or discarding accordingly; hence it is called "discriminated". The *Laṅkāvatāra Sūtra* and the *Bodhisattvabhūmi* explain this as false conceptualization. What is grasped is not real, hence termed "false"; the deluded mind adopts and discards, hence termed "conceptualization". The *Compendium of Mahāyāna* also explains it as discrimination of mental speech. Within the mind of vitarka and vicāra, saying that form and so forth exist is called "mental speech". Discriminating the realm arisen from one's own mind is therefore called "discrimination". The essence of discrimination is thus called "nature"; the essential forms of discrimination are based on this and called "marks". Concerning the dependent nature: discerning the true with respect to the deluded. The arising of delusion relies upon the true, and the true turns in accord with delusion; hence it is called "dependent". "Nature" and "marks" are as before. Concerning the true and real nature: discussing the true with respect to the true. The essence of the true is eternally tranquil, with no delusion to follow; hence it is called "true and real". "Nature" and "marks" are as above. Such are the names. Next, textual proof is cited. These three are elaborately explained as in the *Compendium of Mahāyāna*. Based on what does that treatise establish these three? The treatise states that it is based on sūtras. Thus that text says: "In all sūtras, whenever dharmas are described simply as false, unreal, empty and tranquil, and non-existent, this is the discriminated nature. If dharmas are described as like an illusion, like a dream, like the moon in the water, and so forth, this is the dependent nature. If dharmas are described as true, real, and fundamentally pure in nature, this is the true and real nature." Furthermore, the *Bodhisattvabhūmi* speaks of the dense forest of mental operations, having nine distinct clauses: 1. The mark of mental isolation: the differentiation of the six consciousness minds. 2. The mark of successive mental transition: arising, abiding, ceasing, and so forth. 3. The mark of mental formlessness: the nature of the mind is empty and tranquil. 4. Accordance with immeasurable marks: practicing in immeasurable false realms. These four are meanings within the discriminated. 5. Self-nature undefiled: the nature of mind is fundamentally pure; this one is a meaning within the true and real. 6. Mind defiled and undefiled: following the arising of afflictions. 7. The mark of mental bondage and release: the true mind follows the underlying propensities. 8. The mark of mental illusory arising: bodhisattvas taking birth according to their vows. 9. The mark of the mind arising in accord with the path: ordinary beings taking birth according to their karma. These four are meanings of the dependent nature. Sūtras teach this in more than one place; this is merely a brief citation. Such is the textual proof. Next, they are illustrated by metaphors. The discriminated is like wind; the true and real is like water; the dependent is like waves. Furthermore, the dependent nature is like a rope mistaken for a snake: the snake is fabricated based on cognition; the discriminated is like cognition, and the true and real is like the rope. Furthermore, the treatise states: the dependent is like the ground, and also like an ore. The discriminated is like the sand and stones in the ore: melted by firing, they are exhausted. The true and real is like gold: melted by firing, it appears. Metaphorical marks are numerous; these are merely cited for now. (This concludes the first gate.)