法界圖記叢髓錄 2

English (machine translation) 2

Language: English

2.1

The text says: Third, the meaning following the explanation of the text. The text contains thirty seven-character lines, which generally has three parts: first, eighteen lines on the practice of benefiting oneself; next, four lines clarify the practice of benefiting others; next, eight lines analyze the practitioner's upāya of cultivation and obtaining benefits. Within the first section there are two [parts]: first, four lines demonstrate the realization aspect; next, fourteen lines manifest the pratītyasamutpāda aspect. Herein, the first two lines point to the essence of pratītyasamutpāda; next, two lines determine the limits of including phenomena according to the principle and function of dhāraṇī; next, two lines clarify the limits of including phenomena by directly identifying phenomena; fourth, four lines indicate the limits of including phenomena according to temporal periods; fifth, two lines reveal the limits of including phenomena according to stages; sixth, two lines summarize the above meanings. Although the six gates are different, they solely manifest the dhāraṇī-dharma of pratītyasamutpāda. As for what was initially called the essence of pratītyasamutpāda, it is the One Vehicle dhāraṇī-dharma—the unimpeded dharmadhātu-dharma wherein one is all and all is one. Now, pratītyasamutpāda is briefly manifested according to one gate. Regarding what is called pratītyasamutpāda: the Great Sage gathered sentient beings wishing to make them tally with principle and renounce worldly affairs. Worldlings, seeing worldly affairs, are deluded regarding principle; the Sages, having attained principle, are already devoid of worldly affairs. Therefore, true principle is now adduced to unify deluded feelings, causing sentient beings to know that worldly affairs are utterly non-existent, and through worldly affairs to unite with principle; thus this teaching arose. Hence the Daśabhūmikā-śāstra states: "There are three kinds of self-characteristic: first, the retributive characteristic, in which name-and-form arises together with the ālaya-vijñāna, as the sūtra says: 'In the ground of the triple world there is again the arising of a sprout, that is, because name-and-form arises together'; 'name-and-form arises together' means name-and-form arises together with that. Second, that which is the causal characteristic is the non-separation of name-and-form; because it relies upon that and arises together with that, know that the sūtra says 'because of non-separation'. Third, the successive characteristics of its effects, from the six sense bases up to becoming, as the sūtra says: 'This name-and-form, having increased, forms the aggregation of the six sense bases, up to: because there are causes and conditions, there are birth, old age, sickness, death, worry, sorrow, suffering, and vexation. In this way the aggregation of suffering of sentient beings grows; herein it is free from self and what belongs to self, without knowing and without perception, like grass and trees.'" Herein, "free from self and what belongs to self": these two demonstrate emptiness. "Without knowing and without perception": because its own essence lacks self. "Like grass and trees": demonstrating that they are not counted among sentient beings. One should know that the twelve links of pratītyasamutpāda and so forth are in their own essence empty, arising in reliance upon that ālaya-vijñāna. The ālaya is subtle, its own essence lacking self, generating the twelve links of pratītyasamutpāda; the twelve links of pratītyasamutpāda are also all devoid of self; therefore, conditioned arisings and so forth have no distinct phenomena. The Buddha adduced the contemplative gate of pratītyasamutpāda in order to unify all phenomena in non-discrimination, which immediately accomplishes the perfected nature. Hence the Daśabhūmikā-śāstra states: "Concordantly contemplating conventional truth, one immediately enters ultimate truth"; such is the case. This meaning exists in the three vehicles and also extends to the One Vehicle. Why? Because it is indicated by the One Vehicle. If according to the distinct teaching of the One Vehicle, ten gates are briefly stated, namely: because the divisions of causes and conditions are in sequence; because they are subsumed under the one mind; because they are accomplished by one's own karma; because they do not separate and abandon one another; because the three paths are uninterrupted; because one contemplates the prior and posterior limits; because the three kinds of suffering accumulate; because they are born from causes and conditions; because they are bound by the arising and ceasing of causes and conditions; because of the contemplation of concordant exhaustion. Such ten turns of the twelve links of pratītyasamutpāda are subsumed under the meaning of the One Vehicle. Why are they explained in the number ten? Because of wishing to manifest infinity. Question: Are the ten turns of causes and conditions sequential, or are they simultaneous? Answer: They are both sequential and non-sequential. How is this known? Because the gates are different. That they are sequential is because the six characteristics are accomplished; thus there is no sequence. What is the meaning? Although the ten turns are distinct, they identically accomplish selflessness. Therefore, the ten turns of causes and conditions in the Yingluo jing are subsumed under the meaning of the three vehicles. Why? Because they accord with the differences of the teachings. The extensive meaning is as explained in the Daśabhūmikā-śāstra. As explained for the twelve links of pratītyasamutpāda, the remaining conditioned phenomena can be understood by analogy. Second, the dhāraṇī-dharma is as explained below. Third, directly identifying phenomena to include dharmas: manifests the Indra-dhāraṇī and subtlety; the extensive meaning is as in the sūtra. Fourth, according to temporal periods: the so-called nine time periods are the past of the past, the present of the past, the future of the past; the past of the present, the present of the present, the future of the present; the past of the future, the present of the future, and the future of the future. The three times are mutually identical and mutually penetrating, accomplishing a single thought-moment, because the universal and particular are explained together. Being ten time periods in a single thought-moment is spoken with respect to phenomenal thoughts. Fifth, according to stages: it can be understood through the upāya of the six characteristics by weighing the meaning accordingly. The six characteristics are also as explained above. Question: Within the single word of pratītyasamutpāda, all phenomena are non-dual and already clearly present; what need is there for many gates? Answer: If one realizes the essence, then one need not seek far. Therefore, the sūtra says: "The nature of lust, anger, and delusion is itself bodhi." For those who are extremely deluded regarding such things, the Buddha therefore taught seven kinds of the truth of suffering, outside of which there is separately bodhi, and only by cultivating practice as taught for three incalculable eons can one be delivered. For those who are deluded, it must be explained through many gates. Question: If so, since Dharma gates are countless, why are they explained only through six gates? Answer: Explaining all phenomena through six gates can be understood by analogy; hence it is briefly stated like this. In reality, as it is said that the six are indistinct and without discrimination, because the dharma of pratītyasamutpāda is just like this, one can contemplate it by following the above. Second, regarding the practice of benefiting others: ocean seal gets its name from a metaphor. What is it? The great ocean is extremely deep and clear to the very bottom; when the Lord of Devas and the asuras were in conflict, all the hosts of soldiers and all the weapons were manifested therein with complete clarity, like stamped characters; hence it is called the ocean seal. The samādhi of the Capable Sage (Śākyamuni) is also like this: thoroughly realizing the dharmatā without any source or bottom, it is ultimately pure and serenely distinct; the three kinds of worlds are manifested therein; hence it is called the ocean seal. "Abundant" (fan) has the meaning of flourishing. "Producing" (chu) means gushing forth inexhaustibly. "Wish-fulfilling" (ruyi) gets its name from a metaphor. The wish-fulfilling jewel king rains jewels without intention, benefiting beings in accord with conditions without end. The skillful upāya of Śākyamuni Tathāgata is also like this: expressed in a single voice, it responds to the realm of sentient beings, extinguishing evil, producing good, and benefiting sentient beings; wherever it is applied, it never fails to fulfill wishes; hence it is called wish-fulfilling. Third, regarding the upāya of cultivation: herein there are two: first, clarifying the upāya of cultivation; second, analyzing the obtaining of benefits. In the first gate, "practitioner" refers to one who has already seen and heard the universal Dharma of the One Vehicle, but has not yet reached the full, complete realization of the universal Dharma; this is spoken according to the distinct teaching of the One Vehicle. If spoken according to the upāya One Vehicle, the five vehicles are entirely subsumed under entering the One Vehicle. Why? Because they are what flows from the One Vehicle, what is indicated by the One Vehicle, and the upāya of the One Vehicle. If according to this meaning, it is also permissible to comprehensively subsume the five vehicles under the One Vehicle practitioner. What flows and what is indicated are according to the principle of pratītyasamutpāda. Speaking of upāya is according to wisdom. Why? Because progressing without abiding is called non-retrogression, which is not called upāya. It may also be spoken according to the intention of the Sage. Why? Because of guiding sentient beings with skillful upāya. As explained in the five vehicles: persons and dharmas, cause and effect, understanding and practice, principle and phenomena, teaching and meaning, and so forth—all phenomena are understood by analogy like this. Question: Are the so-called dharmas of the five vehicles and so forth the expressive teachings, or are they the expressed meanings? Answer: All phenomena, both expressive and expressed, are within words. What does this mean? The expressed dharmas completely transcend words and characteristics; because of the power of the great compassion and fundamental vows of all Buddhas and World-Honoured Ones, and because the family Dharma of all Buddhas is naturally like this, they establish verbal teachings to explain them for sentient beings. By this meaning, all phenomena subsumed under the guiding net of teaching are entirely within words. Therefore, the sūtra says: "All phenomena are merely names"; this is precisely its meaning. Question: If the dharma of realization is beyond words and characteristics, while the dharma of verbal teaching is within worldly affairs, would not the two dharmas of realization and teaching always incur the fault of the two extremes? Answer: If spoken according to feelings, the two dharmas of realization and teaching are always at the two extremes. If spoken according to principle, the two dharmas of realization and teaching have from the beginning been the Middle Way, entirely one without discrimination. How is this known? The imagined has no characteristic, the other-dependent is non-arising, and the perfected is without nature; the three natures are always in the Middle Way. Outside these three dharmas there are no other realization and teaching; therefore, one should know they are entirely one without discrimination. Therefore, because the ultimate person has attained this principle, names and characteristics cannot reach it; yet because of explaining it for sentient beings, words reside in worldly affairs. Hence the sūtra verse states: "All Tathāgatas / do not teach the Buddha Dharma. / In accord with those whom they should transform, / they expound the Dharma for them." This is its meaning. Therefore, because the Sage accords with the imagined, he establishes the three natures, temporarily settling the seeking mind; later, he gradually manifests the three naturelessnesses, awakening the dreamer; this is precisely the great skillfulness of the Sage. Question: As the Mahāyāna-saṃgraha says: "The imagined nature is the sphere of worldlings, while the other-dependent and perfected are the spheres of noble wisdom," why does the Sage accord with the imagined? Answer: All imagined dharmas exist because of inverted views; hence the treatise says: "Because the sphere of worldlings is ultimately empty, there is nothing that can be opposed." Therefore, in the treatise it is not the sphere of the noble; this does not mean that knowing emptiness is not the sphere of the noble. Therefore, as for the Sage's compassionate upāya speaking of sky-flowers in accord with eye diseases, what obstacle could there be? The intention lies herein. The characteristic of other-dependent arising arises from causes and conditions, has no self-nature, departs from the fault of the two extremes, and is identical with selflessness. The perfected nature and the equal dharmatā interfuse each other and cannot be distinguished, being originally of one taste; by this meaning, discrimination cannot reach it. Therefore, the treatise says: "The sphere of noble wisdom has this distinct intention." If spoken according to reality, all three natures are the sphere of worldlings. Why? Because the three are established by speaking of affairs in accord with feelings. The three natures are also immediately the sphere of noble wisdom. Why? Because they manifest principle in accord with wisdom, being non-established. Therefore, in the sūtras there are also places where the three naturelessnesses are established separately outside the three natures. Why is this? Established in accord with feelings, the three naturelessnesses are established separately according to the gate of understanding; manifesting principle in accord with wisdom, according to the gate of practice, the three naturelessnesses are not established outside the three natures. When even outside the two natures there is no perfected [nature], how could there separately be three naturelessnesses outside the three natures? How is this known? When wisdom without characteristics manifests directly, there is ultimately no dharma that can be opposed, solely abiding in the Middle Way. Therefore, one must understand the reason for establishing the teaching. Question: As stated above, what is the difference between the dharma of the realization aspect and the dharma of the pratītyasamutpāda aspect? Answer: They are distinct and not distinct. What does this mean? The dharma of the realization aspect is spoken according to the real characteristic, known only by realization; the dharma of the pratītyasamutpāda aspect is spoken for sentient beings, corresponding with conditions. Therefore, they are entirely distinct. The dharma of pratītyasamutpāda arises from multiple conditions, has no self-nature, and is not different from the root; therefore, they are not distinct. Question: If so, by taking one's own realization as the branches for sentient beings, is it not different from ordinary distinctions? Answer: That meaning also holds. If taken as that which is realized, being in words is not different from the branches. Words residing in realization are not different from the root. Because they are not different from the root, though functioning they are always quiescent, speaking yet not speaking; because they are not different from the branches, though quiescent they always function, not speaking yet speaking. Because they are not speaking yet speaking, not speaking is precisely not non-speaking; because they are speaking yet not speaking, speaking is precisely non-speaking. Because speaking is precisely non-speaking, speaking is ungraspable; because not speaking is precisely not non-speaking, not speaking is not non-speaking. Because both are ungraspable, neither obstructs the other. By this meaning, speaking and not speaking are equally without distinction; arising and non-arising are equally without distinction; moving and non-moving are equally without distinction. All Dharma gates of distinct opposition are to be understood by analogy like this. Therefore, the sūtra says: "All conditioned and unconditioned phenomena, whether there is a Buddha or no Buddha, are permanent in nature and characteristic, without variation." This is its meaning. Alternatively, in the midst of expounding Dharma directly, outside of words there is no separate meaning—taking words as meaning; in the midst of true meaning, outside of true meaning there are no separate words—taking meaning as words. Because meaning is taken as words, words are nothing other than meaning; because words are taken as meaning, meaning is nothing other than words. Because meaning is nothing other than words, meaning is non-meaning; because words are nothing other than meaning, words are non-words. Because words are non-words and meaning is non-meaning, both are ungraspable; therefore, all phenomena are originally in the Middle Way. The Middle Way extends through words and non-words. Why? The real characteristic of all phenomena is not within words, because it is free from nominal nature; the dharma of verbal expression does not reside in true nature, because it resides in benefiting capacities. Because it resides in benefiting capacities, names have no true nature; because it is free from nominal nature, though named it is without name. Because though named it is without name, seeking reality through names, reality cannot be grasped; because names have no true nature, though named they are identical to selflessness. Because though named they are identical to selflessness, nominal nature cannot be grasped; by this meaning, both are ungraspable, known only by realization and not the sphere of others. Therefore, the sūtra says: "All phenomena are known only by the Buddha, not my sphere." Question: What is the difference between the former and latter meanings? Answer: The former meaning demonstrates the meaning of the Middle Way through the mutual identity and mutual fusion of root and branches; the latter meaning demonstrates the meaning of selflessness through names and meanings mutually acting as guests. The principle that is demonstrated is not different, but the expressive upāyas are distinct: this means root and branches assist each other; names and meanings mutually acting as guests guides sentient beings, causing them to reach the true source of their own essence without names; the essential purpose of that which transforms and that which is transformed lies herein. Question: This meaning corresponds to the tenet of the sudden teaching; why is it explained here? Answer: As explained above, speaking and not speaking are equally without distinction. Why? Because both are true virtues, there is no obstacle. Temporarily guarding against discrimination, it is explained in accord with the three vehicles; this is indeed the supreme, wondrous capability of the wise. The meanings of the realization aspect and pratītyasamutpāda aspect above correspond to the greatness of meaning and greatness of teaching in the treatises. Turning away from discrimination and attaining non-discrimination is called "having no objectified conditions" (wuyuan). According with principle without abiding is called "skillful" (shanciqao). Cultivating practice as taught and attaining the Sage's intention is called "carrying" (ti). "Wish-fulfilling" is as before. "Returning home" is because of realizing the original nature. What is the meaning of "home"? It has the meaning of sheltering and the meaning of dwelling place. The so-called true emptiness of dharmatā is the dwelling of the awakened; hence it is called "mansion". Great compassion and skillfulness sheltering sentient beings is called "house". This meaning exists in the three vehicles, but is only ultimate in the One Vehicle. Why? Because it accords with the dharmadhātu. The so-called dharmadhātu dhāraṇī home, Indra-dhāraṇī home, subtle home, and so forth: these are what the Sage relies upon and dwells in; hence they are called "home". "According to one's share" means not yet full. "Provisions" are the aids to bodhi. This is as with the two thousand answers in the 'Chapter on Leaving the World' in the sūtra below.

2.2

[The text] first states: "The essential substance of pratītyasamutpāda... [through to] ...may be understood by following this pattern."

2.3

The Great Record states: Regarding "It first states: 'The essential substance of pratītyasamutpāda is the One Vehicle dhāraṇī...'" and so forth: the essential substance of pratītyasamutpāda applies generally to the ten universal phenomena; yet saying that the true nature refers only to the gate of sentient beings is because the text below states, "Now we shall provisionally take one gate to reveal the meaning of pratītyasamutpāda, explaining it in terms of the twelve links." Question: Why was the meaning of the realization of practice previously matched with the realization aspect? Answer: If there were a practitioner who cultivated relying solely on the realization aspect, or cultivated relying solely on the teaching aspect, that would not be true practice. The Upādhyāya's intention was that practicing while treading both the realization [aspect] and the teaching [aspect] constitutes true practice; thus it is so. Why is the meaning of the fulfillment of realization matched with the pratītyasamutpāda aspect? Just as when indicating the phenomena contained in the universal characteristic, one unfolds its particular characteristics, so too, wishing to manifest the fulfilling phenomena within the realization aspect, he analyzes the true nature; thus it is so.

2.4

Fa's Record states: Regarding "provisionally taking one gate to reveal the meaning of pratītyasamutpāda": this points to the true nature. Question: Why not explain the dharmatā, but directly analyze the true nature? Answer: Because that realization aspect cannot be pointed out. Regarding "The Great Sage, gathering sentient beings..." and so forth: it is like a drunk person who, seeing a tree stump in the courtyard, takes it to be an actual ghost. In the same way, sentient beings are deluded about their twelve links of existence—which are themselves the substance of the profound true nature—and imagine them to be phenomena of saṃsāra. Therefore, the Great Sage aroused great compassion, enabling them to come to know that the twelve links of existence are themselves the substance of the profound true nature. Hence it is said: "causing all sentient beings to know that phenomena are non-existent, and through phenomena to converge with the principle." Does the Great Sage see both the stump and the ghost? Answer: Yes. As the text below says: "Because the Sage conforms to diseased eyes, he speaks of sky-flowers." What objection could there be? Therefore we know he sees both. Regarding "The Treatise states: 'Individual characteristics...'" and so forth: "individual characteristic" points to one's own body. Regarding "retribution characteristic": when it is merely form, it is not retribution; when it is merely mind, it is also not retribution. It is taking this mind embracing impure form that constitutes the retribution characteristic. Regarding "name-and-form": the four non-material skandhas are formless, dark and vast; without names they would not appear, hence they are called "name." Because the characteristic of form is coarse, its actual substance is called "form." Another explanation: when it is merely mind, a name cannot be established; when it is merely form, a name is also not established. It is solely the initial moment when this mind grasps impure form, designating it a human body or designating it a horse's body, that is called "name-and-form." Regarding "born together with the ālaya-vijñāna": one seeking rebirth in the intermediate state takes the seed-store ālaya-vijñāna and is born, just like a person holding items in a bag, carrying them into water, or carrying them into fire, going as he pleases. The fundamental consciousness is like a field; ignorance and formations are like sowing seeds; the seeds sown are the seeds that give birth to the five fruits. The two links of craving and grasping are like soil and water. The link of existence is that which can produce: the karma of birth, old age, and death. Birth, old age, and death are the produced fruits. Question: Are the five fruits seeds? Answer: The five fruits are not seeds; they are merely seeds that can produce five kinds. Question: What are the seeds of the five fruits? Answer: The seeds of the three natures within the ālaya-vijñāna. These seeds reside in the position of the third link, consciousness; therefore, these seeds are collectively termed "consciousness." Regarding "in the soil of the three realms, sprouts emerge again": this is the place where all sages arouse their most profound, great compassionate sorrow. "Again" means having gone and coming again; because one goes and comes again, it is said to be "again." Regarding "the characteristic of its cause": "its cause" is the ālaya-vijñāna; "characteristic" is name-and-form. Regarding "the sequential characteristics of its fruits": within this there are six links. Regarding "these two show emptiness" and so forth: investigating in terms of form, form has no suffering of illness; investigating in terms of mind, mind has no suffering of illness. Thus, being without knowing and without sensing, their self-substance is without self. Regarding "not counted among sentient beings": only when form and mind unite can one take rebirth in various places. If form and mind are separated and there is only form, rebirth cannot be taken; hence it is said: "not counted among sentient beings." Regarding "constitutes the perfected nature": a single dust mote has no self-nature, because it takes all phenomena as its self-nature. There is not a single phenomenon that is not the nature of a single dust mote; therefore it is said to constitute the perfected nature. This dust mote is itself the substance of the ocean seal; hence it is called "true nature." Regarding "conforming to the contemplation of conventional truth..." and so forth: it is like water taking in all images; because this is benefiting oneself, it is the ultimate truth; water then manifesting the images again, because this is benefiting others, is conventional truth. Therefore, if one conforms to the conventional, one can enter the ultimate. Because the outward-facing meaning of the ultimate truth constitutes the conventional truth's twelve links of dependent origination, conforming to the contemplation of conventional truth leads straight into the ultimate truth.

2.5

The Tanxuan [ji] states: In the second section, "Fully Endowed with All Sufferings," there are three parts: first, revealing the characteristics of the twelve links; second, from "as such" downward, concluding the mass of suffering; third, from "herein" downward, clarifying the emptiness of the substance of conditions and revealing that existence is an inversion. In the treatise, within the preceding first section, the first three links are combined into one division; second, from "in the three realms" downward, the latter nine links are analyzed. Therein, the author of the treatise divides them into three characteristics: first, the individual characteristic; second, the identical characteristic; third, the inverted characteristic. The explanation has two approaches: first, in terms of temporal stages; second, in terms of corresponding meaning. In the former, regarding the "individual characteristic": this clarifies the substance and state of the present causes and conditions. Second, regarding the "identical characteristic": this means that future causes and conditions are identical to the present. In terms of principle, the present also has birth, old age, and so forth, and the future also has consciousness, name-and-form, and so forth; but here, by temporal stages and distinct characteristics, two characteristics are established. Third, regarding the "inverted [characteristic]": this shows that the substance of conditions is truly empty, and shows that grasping existence is an inversion. In the second [approach], in terms of corresponding meaning: first, in terms of the subtle modes of activity arising from causes, this is the individual characteristic of pratītyasamutpāda; second, in terms of the characteristic of fruit, it directly demonstrates the faults and afflictions of pratītyasamutpāda, which universally pervade the fruit stage, hence called the identical characteristic; third, conditions are truly without self, and falsely grasping them is inversion. Question: Within the identical characteristic, the two links are entirely fruits and entirely manifest activities; are the seven links of the individual characteristic manifest fruits or causal seeds? If so, what fault is there? Both entail faults. If one takes them to be causal seeds, one should not say "sprouts emerge in the soil of the three realms"; if one takes them to be manifest fruits, then the first four are not different from birth, etc., and the latter three are furthermore not subsumed under the produced fruits. Answer: These are all at the stage of manifest born fruits, but are referred to by their causal names in order to show their individual characteristics. Within the seven links of the individual characteristic, the treatise divides them into three: First, the retribution characteristic, where name-and-form are born together with the ālaya-vijñāna: within the link of name-and-form, there is an interpretation that it universally subsumes all nominal seeds. The ālaya is the consciousness link, which generally has three meanings: First, according to fascicle 4 of the Samuccaya, taking karmic seeds as the consciousness link, it belongs to the seeds of consciousness that can lead, being subsumed under the link of name. Therefore, the reason the first three links in this text are explained together in one place is that all are "that which can lead." Second, taking the seeds of the fundamental consciousness as the consciousness link: therefore, here the seeds of consciousness and seeds of name-and-form and so forth, by the power of defilement and karma to lead and moisten, give rise to these seeds, causing them to produce the fruit of suffering. Third, the active eighth consciousness is also the consciousness link; therefore, regarding the characteristic of the cause here, it is said that name-and-form are not separate from the fundamental consciousness. That is to say, after this name-and-form born together with consciousness has arisen, it relies on the active eighth consciousness, and because it is held and maintained by it, it is called the characteristic of the cause. In truth, the five seeds here—consciousness and the rest—are born simultaneously through the preceding perfuming; it is only based on the sequence of stages in their future manifest arising that they are described as prior and posterior; therefore, it is called the sequential characteristics of its fruits. Although craving, grasping, and existence are not what is produced, yet at the time of actual birth they fully possess these; thus the Vijñaptimātratāsiddhi says that producing and leading are simultaneous; this is the meaning (and so forth). This clarifies that the fundamental consciousness harmonizing with that which relies on it is called the retribution characteristic. Second, it manifests that that which relies on it lacks self-substance with respect to that on which it relies, so this consciousness is called the characteristic of the cause. Third, the characteristics of that which relies on it are exhausted, and only that on which it relies evolves; evolving into that stage is called the fruit, and it is also through the fundamental consciousness evolving that this fruit is formed; therefore, the other characteristics are gradually eliminated until all are exhausted, and only consciousness remains. The above is according to the initial teaching. If according to the final teaching, then this fundamental consciousness is the tathāgatagarbha: initially it harmonizes with defilement; next, defiled phenomena rely on the real; finally, defilement is not different from the real, so only the real evolves. From "conditions as such" downward, it concludes the mass of suffering. From "herein without self" downward, it shows the inverted characteristic. All are as explained in the treatise.

2.6

Master Guan's *Contemplation of the Twelve Causes and Conditions* states: The twelve causes and conditions are a great tree of birth and death, and are also called a great river of birth and death. Why are they called a tree? Like a worldly tree, there are roots, trunk, branches, leaves, flowers, and fruits that arise in continuous succession. The twelve causes and conditions are also like this: in the past there are two causes, called the roots. The two causes are: first, the link of ignorance; second, the link of volitional formations. In the present there are five fruits. The five fruits are: first, the link of consciousness; second, the link of name-and-form; third, the link of the six sense bases; fourth, the link of contact; fifth, the link of feeling. In the present there are three causes. The three causes are: first, the link of craving; second, the link of grasping; third, the link of becoming. In the future there are two retributions. The two retributions are: first, the link of birth; second, the link of aging and death. Among the two past causes, the first, the link of ignorance, means all defilements of the past are named the link of ignorance. It is also said: not understanding conditions is called ignorance. The second, the link of volitional formations, means all good and bad actions of body, speech, and mind are all named volitional formations; because of ignorance, volitional formations are generated. Ignorance and volitional formations, these two kinds, are the two past causes. Volitional formations are the karma of birth and death. Because these two can induce the present five fruits, they are called the roots. Among the present five fruits, the first, the link of consciousness: because past karmic actions occur, they activate the present consciousness-spirit; at the time of first receiving birth, the single thought-moment of mind entering the womb is named consciousness. The second, the link of name-and-form: because there is the consciousness receiving birth, it activates name-and-form. Name-and-form is the five aggregates; it refers to the mind from the second thought-moment onward. In union with the red and white semen and blood of the parents, up to a hundred days when the various encasements have not yet opened, it is merely a lump of flesh, not yet formed into the marks of eyes, ears, nose, and tongue, having only form and mind; therefore it is named name-and-form. The third, the link of the six sense bases: due to name-and-form, the six sense bases are generated. The six sense bases are the paths through which the six sense faculties give rise to consciousness; hence they are the six sense bases. This refers to the time after a hundred days in the womb. Within the lump of flesh, winds born of karma arise and blow the lump of flesh open, transforming it into the marks of the various sense faculties; this is named the link of the six sense bases. The fourth, the link of contact: due to the six sense bases, faculties, objects, and consciousness are generated; the coming together of these three things in contact is named contact. This refers to the age of up to two years after leaving the womb; not yet distinguishing the other sense objects, one can only feel hunger, thirst, heat, and cold, and when encountering fire or touching poison, one cries; this is named the link of contact. The fifth, the link of feeling: due to contacting objects, feeling is generated; receiving and taking in is named feeling. This refers to the period from two years onward when the mind gradually distinguishes the various sense objects, up to five or six years of age; this is named the link of feeling. These five links recompense the past two causes, and are named the present five fruits. Like a worldly tree, having already a tree trunk, it must have branches, flowers, and fruits. The three causes of craving, grasping, and becoming again induce the future two retributions of birth, aging, illness, and death. Among the present three causes, the first, the link of craving: due to receiving and taking in, craving is generated; giving rise to defiled attachment toward conditions is named craving. This refers to the period from seven years up to fifteen years of age, loving flowers and coveting fruit, the mind wishing to pursue them; this is named craving. The second, the link of grasping: due to defiled craving, grasping is generated; deeply adhering to conditions and having attachment, it is named grasping. The third, the link of becoming: due to grasping and attachment, becoming is activated; bodily, verbal, and mental actions can summon future existence; designating the future fruit by the present three causes, it is therefore named becoming. This refers to pursuing wealth and sex, killing, stealing, and sexual misconduct according to what one grasps, obtaining them in hand to fulfill one's original desire; reflecting on them, karma is completed that can produce future fruit; this is named the link of becoming. It is like a flower producing fruit; this flower can produce a subsequent fruit and is again named a cause. Since there is this cause, it can induce the future two retributions. The two retributions: first, the link of birth; being initiated in the present, it causes future reception of birth; the initial arising of phenomena is named birth. The second, the link of aging and death: due to the presence of birth, aging and death arise, for birth is the condition for aging and death. Birth conditioning aging and death, these two links are the fruits of subsequent lives; fruit again becomes cause, cause and effect generating each other like a great tree. All sentient beings are submerged and drift along by the twelve causes and conditions, following birth and death, coming and going within the prison of the three realms, undergoing endless suffering, similar to being swept away by a worldly river; ordinary people do not awaken to this. The wise thoroughly realize it and therefore do not go along with the current; practicing the path and severing it, they immediately attain deliverance. Now, the twelve causes and conditions are the causes and conditions of the fetters of birth and death. One must eliminate these causes and conditions, and only then attain release from birth and death. Therefore the sūtra states: 'When ignorance ceases, volitional formations cease... up to, when birth ceases, aging and death cease.' To eliminate these causes and conditions, one must practice the path. Question: How does one practice the path? Answer: Inferring and seeking the root of the twelve causes and conditions, it is none other than ignorance; because of ignorance, defilements and karma arise; because of karma, retributive fruit arises; having retributive fruit, there is suffering. All have ignorance as their root, cycling in birth and death, separated across the three periods of time like a tree, like a river. The wise thoroughly know this, and wishing to fell its root and cut off its source, just like felling a tree one first fells its root, and also like cutting off water one first cuts off its source. Now, wishing to cut off the tree and river of the twelve causes and conditions, one first cuts off ignorance. Question: What is ignorance? Answer: The unawakened mind is it. Because of non-awakening, one falsely gives rise to discrimination, seeing objects outside the mind, declaring them existent, declaring them non-existent, declaring them right, declaring them wrong, declaring them gain, declaring them loss. All retributive phenomena, the suffering of body and mind, etc., are all the power of ignorance. Now, wishing to cut off ignorance, I must first awaken myself to the source of the mind. All false thoughts that arise according to the mind are all born from the unawakened mind. Now one must know the original nature of one's own mind: without arising, without ceasing, without coming, without going. How is this known? When all false thoughts suddenly arise falsely, with awakening they do not arise. What is called awakening? For example, when greed, anger, and delusion arise, one turns back to observe, ponder, and seek with one's own mind: what shape do this greed, anger, and delusion have? Are they blue, or yellow? Are they past, future, or present? Are they internal, external, or in between? Seeking them, greed, anger, and delusion have no shape whatsoever. If greed, anger, and delusion originally existed, when one is awake today they should also be visible. Now upon awakening they are absent; thus one knows that due to non-awakening they suddenly arise falsely, and that with awakening they do not arise. Awakening is the antidote to ignorance; when this awakening is present, ignorance cannot remain in the mind. Because there is no ignorance, all false thoughts and defilements do not arise; because defilements do not arise, karma does not arise; because karma does not arise, there are no two past causes; because there are no two causes, the present five fruits do not arise; because the five fruits do not arise, the three causes of craving, grasping, and becoming do not arise; because the three causes do not arise, the future two retributions do not arise. This is called felling the great tree of the twelve causes and conditions, drying up the great river of the twelve causes and conditions. The place where these twelve causes and conditions are absent is named nirvāṇa; this noble wisdom of self-awakening is named bodhi.

2.7

Zhen's Record states: Regarding 'The Great Sage guides sentient beings, wishing to make them accord with principle and abandon phenomena,' etc., this is spoken in terms of the shared teaching. First, the retributive characteristic: the tathāgatagarbha and defilement unite to form the retribution of name-and-form, like the water of the great ocean forming waves on account of the wind. Second, that causal characteristic: the name-and-form that is generated is none other than the true consciousness of the tathāgatagarbha, just as the waves that are raised are none other than the water. Third, that characteristic of sequential fruitions: those fruits that are generated have no other thing; they are only the turning of the one true mind, just as distinct waves are each only the turning of the one ocean water. Regarding 'Herein, free from self and what belongs to self': the substance of the one true mind has no other thing; what could be the self? What could be what belongs to the self? Regarding 'not included among sentient beings': like flowing water that constantly flows without ceasing and has no time of weariness or abandonment, because it is without thought. Sentient beings are also like this: that they cycle in birth and death without interruption is solely because their own substance is without self; therefore it says 'not included among sentient beings.' Regarding 'the ālayavijñāna is subtle': it is because the ālaya is none other than the tathāgatagarbha. Regarding 'it is established as the true nature': in terms of the three vehicles, it is called the true nature of the tathāgatagarbha; in terms of the One Vehicle, it is called the profound true nature. Hence it is said below, 'This meaning is in the three vehicles and also applies to the One Vehicle.'

2.8

The Ancient Record states: When Linde entered the Tang, he met the venerable Rongshun and asked: 'What is meant by the ālaya in the One Vehicle?' Shun said: 'All phenomena take the ālaya as their root. Expanded, it is immeasurable; summarized, there are five: first, the pure non-defined consciousness, which holds the seeds of the three natures; second, the amalavijñāna, which holds virtues numerous as the sands of the Ganges; third, the nature-manifestation consciousness, which holds the ten universal dharmas; fourth, the dharmadhātu-establishment consciousness, which holds the dharmas of the three realms; fifth, the dharmadhātu-Indra consciousness, which holds the inexhaustible Indranī dharmas. The entirety of the conditioned of the dharmadhātu and the entirety of the unconditioned of the dharmadhātu [are held]; therefore it is said that the ālaya, together with the three natures of good, etc., and the unconditioned, convenes and arises.'

2.9

Fa's Record states: Regarding the phrase "the succession of parts of conditioned arising": "conditioned arising" means generating the conditioned arising of the twelve limbs. "Existence" means the three existences. "Parts" means the distinct twelve limbs. "Succession" means from the initial limb of ignorance up through the final limb of aging-and-death. Regarding "gathered by the one mind": the one mind is that which gathers; that which is gathered is the twelve [limbs of] conditioned arising. Regarding "accomplished by one's own karma": this excludes other, erroneous causes, but does not exclude the sense of remote conditions within one's own Buddhadharma. In the preceding approach it was said that the twelve [limbs of] conditioned arising are made by the one mind, and there might be doubt, thinking: "If they are made solely by the one mind, do they not depend on conditions?" Therefore, it explains that it is precisely due to karma that the twelve [limbs of] conditioned arising are made. Regarding "not abandoning one another": this is because the preceding limb does not depart from the subsequent limb, and the subsequent limb does not depart from the preceding limb. The preceding approach manifested the sense of the sovereign condition within arising from one's own cause accomplishing the twelve conditions; this contemplation manifests the sense of the cause-condition within arising from one's own cause accomplishing the twelve conditions. Regarding "the three paths being uninterrupted": intending to manifest the uninterruptedness of the three paths, the twelve limbs are not separated from one another. Regarding "contemplating the past and future extremes": it explains that the uninterruptedness of the three paths in the preceding approach is because past ignorance generates the five present results, and the three present causes generate future aging-and-death. Regarding "the accumulation of the three sufferings": it manifests that through the causes of the three temporal points one obtains this body replete with the three sufferings. This contemplation is established by taking the result obtained from causes; it does not take the generating cause. Regarding "arising through conditions": conditions are that on which conventional truth relies; arising is the resultant phenomena that are produced. It refutes the one-sided power of close and remote causes and conditions, manifesting the meaning of full-power generating the result. Regarding "bound by the arising and ceasing of causes and conditions": it cites that on which conventional truth relies. "Arising" is the resultant phenomena that are produced. "Ceasing" means the power to generate results free from causes and conditions. "Bound" means mutually bound: that is, arising is directly bound to ceasing, and ceasing is directly bound to arising. Therefore the Venerable Master said: "Arising is an arising without sides; this arising is non-arising. Ceasing is a ceasing without sides; this ceasing is non-ceasing. These two are non-dual; this is complete arising and ceasing. When ceasing binds arising, although arising is not ceasing, it is also not separated from ceasing, just as when two people are bound together with a rope: although they are not separated, they are also not joined into one body. This is a partial metaphor, not a complete metaphor. Here, arising and ceasing mean that the phenomena currently functioning are manifest as arising, and their original non-arising is ceasing. Therefore, when ceasing binds arising, ceasing is that which binds and arising is that which is bound; binding ceasing with arising is also like this. This contemplation refutes the preceding meaning of generating results through full power, so as to manifest the meaning of generating resultant phenomena aided by powerless and non-arising conditions." It also says: Regarding "delusion of mind": this is worldly and world-transcending mental defilements. Delusion regarding worldly phenomena is called worldly mental defilement. Delusion regarding world-transcending phenomena is called world-transcending mental defilement. Increasing clinging to the grasped phenomena in this manner, being deluded about their principles and phenomena, is called the two grasps at self—of person and of phenomena. These two grasps at self were remedied in the preceding eighth contemplation; the mind capable of delusion is remedied within this contemplation. Regarding "the contemplation of conformity with the exhaustion of existence": Question: Why is it that within this approach of nature manifestation, the meaning of the preceding approach of pratītyasamutpāda—generating empty results from powerless and non-arising conditions—is what is remedied? Answer: In the approach of nature manifestation, emptiness and existence both manifest; hence it can remedy the clinging to one-sided emptiness of the preceding approach. Regarding "though the ten rounds are distinct, they identically accomplish non-self": in the One Vehicle, the substance of the ocean seal is taken as non-self. Regarding "as explained for the twelve causes, other phenomena produced by conditions may be understood by analogy": previously, dharmatā was directly manifested, yet faculties found it difficult to realize; therefore it was rephrased as true nature pointing to the substance of pratītyasamutpāda. Intending to lead them to practice, it provisionally indicates this through ten rounds of contemplation with reference to the twelve limbs of sentient beings; hence all other phenomena should also be contemplated like this. Such is the instruction; hence it says "they may be understood by analogy."

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法界圖記叢髓錄 — Classical Chinese