華嚴一乘教義分齊章 2.5

2.5

If according to the final teaching, regarding this ālayavijñāna, they attain the twofold aspect of the harmonization of principle and phenomena. Therefore the treatise simply says: 'The non-arising and non-ceasing combined with arising and ceasing, being neither one nor different, is called the ālayavijñāna.' Because they allow that suchness, following perfuming, combines to form this fundamental consciousness, it is unlike the previous teaching where it is born from seeds of karma and the like. Thus the Laṅkāvatāra says: 'The tathāgatagarbha is perfumed by beginningless evil habit energy, and is named the storehouse consciousness.' It also says: 'The tathāgatagarbha experiences suffering and pleasure, together with cause, whether arising or ceasing.' It also says: 'The tathāgatagarbha is named the ālayavijñāna, and it coexists with avidyā and the seven consciousnesses.' Furthermore, the Awakening of Faith says: 'The mind pure by nature, stirred by the wind of avidyā, becomes the defiled mind,' and so forth; instances like this are many. Question: 'Since suchness is spoken of as a permanent dharma, how can it be said to arise and cease in accordance with perfuming? Once arising and ceasing are admitted, how can it again be spoken of as motionless and permanent?' Answer: 'Since it is called the permanence of suchness, it is not what is called permanent in conventional language. Why? When the noble ones say that suchness is motionless, it means that when it accords with conditions to produce all dharmas, it does not lose its own nature; hence it is called permanent. This is the permanence that is not different from impermanence, called inconceivable permanence. It does not mean that it does not produce dharmas, like the stillness imagined by delusion. Thus the Śrīmālā says: "Defiled without being defiled" clarifies that it accords with conditions to produce all dharmas. "Not defiled while being defiled" clarifies that when according with conditions, it does not lose its own nature. Due to the former meaning conventional truth is established; due to the latter meaning ultimate truth is further posited.' Thus ultimate and conventional have only two meanings and do not possess two separate entities; they interpenetrate without obstruction and are free from all conceptual clingings. Therefore the treatise says: 'The cognitive obscuration is utterly blinding and dark, meaning the distinct grasping of ultimate and conventional.' This is what it means. These two meanings of suchness: in the previous initial teaching, based on the approach of the distinct characteristics of dharmas, they spoke only of the single aspect of stillness. Here in the final teaching, based on the approach of the fusion of essence and characteristics, they speak of the meaning of the non-duality of the two aspects. This meaning is explained extensively in the Commentary on the Meaning of the Awakening of Faith. Furthermore, as the Daśabhūmika-sūtra says: 'The three realms are illusory, made solely by the one mind.' The Mahāyānasaṃgraha and other texts interpret this in terms of the initial teaching as the ālayavijñānas; the Daśabhūmika-śāstra interprets it in terms of the final teaching as the true mind of the supreme truth. Moreover, regarding the verses of the Dharmasūtra, the Mahāyānasaṃgraha and others explain: 'This realm,' etc., where 'realm' means cause, namely the seed-consciousness, and so forth. The Ratnagotravibhāga interprets it in terms of the final teaching, saying: 'This nature' is the tathāgatagarbha nature. Regarding 'relying on this, there are the various destinies,' as the Śrīmālā-sūtra says: 'Relying on the tathāgatagarbha there is saṃsāra, relying on the tathāgatagarbha there is nirvāṇa,' and so forth, up to extensive explanations. Therefore one should know that the two approaches are distinct. If according to the sudden teaching, all dharmas are solely the one mind of suchness; differentiated characteristics are extinguished, transcending words and terminating thought, inexpressible. Like the Dharma gate of non-duality spoken by the thirty-two bodhisattvas in the Vimalakīrti-sūtra, which is the meaning of the non-dual fusion of defilement and purity in the previous final teaching, the non-duality transcending words revealed by Vimalakīrti is this gate. Because all characteristics of defilement and purity are extinguished, there are no two dharmas that can be harmonized; therefore it cannot even be spoken of as 'non-dual.' If according to the perfect teaching, based on the nature-ocean being perfectly luminous, the dependent origination of the dharmadhātu, unobstructed and sovereign, one is all and all is one, with host and retinue harmoniously integrated, it therefore speaks of the ten minds to reveal the inexhaustible, as explained in the 'Chapter on Transcending the World' and on the ninth bhūmi. Furthermore, solely being the nature of the single dharmadhātu, when mind arises it also possesses ten virtues, as explained in the 'Chapter on the Arising of Nature.' These are stated according to the distinct teaching. If based on the common teaching, it gathers all the consciousnesses spoken of in the previous teachings. Why? Because they are its upāyas, and they flow forth from this. The rest can be inferred from this."