宗鏡錄 6.8

6.8

Answer: They are different. Why? In the gate of arising and ceasing, it is called inclusive subsumption (gaishe). In the gate of tathatā, it is called fused subsumption (rongshe). Because of inclusive subsumption, both defilement and purity are present. Because of fused subsumption, both defilement and purity are extinguished. Because both are extinguished, they are of one taste and undivided. Because both are present, they are distinctly differentiated.

The Moheyan lun (Treatise on the Great Vehicle) states: "These two awakenings have two gates: first, the gate of summarily explaining the establishment of innate awakening; second, the gate of summarily explaining the establishment of initial awakening. Within the gate of innate awakening, there are two gates: first, the gate of pure innate awakening; second, the gate of defiled-pure innate awakening. Within the gate of initial awakening, there are also two gates: first, the gate of pure initial awakening; second, the gate of defiled-pure initial awakening. What is called pure innate awakening? The inherently existent dharmakāya, from beginningless time, is fully and completely endowed with virtues exceeding the sands of the Ganges, being ever luminous and pure. What is called defiled-pure innate awakening? The inherently pure mind is perfumed by avidyā, transmigrating through birth and death without cessation. What is called pure initial awakening? The undefiled innate wisdom transcends all immeasurable avidyā, not being perfumed by any avidyā. What is called defiled-pure initial awakening? Prajñā is perfumed by avidyā and unable to transcend it. All such awakenings are retinue of wisdom. What principle do they realize to serve as their substance? That is, the principle of the nature's tathatā, and the principle of empty space. These two principles each have two kinds. What are the two kinds of tathatā? First, pure tathatā; second, defiled-pure tathatā. The principle of empty space is likewise. What is called pure tathatā? The tathatā realized by the two kinds of pure awakening, because it is free from perfuming. What is called defiled-pure tathatā? The tathatā realized by the two defiled-pure awakenings, because it is not free from perfuming. The principle of empty space is likewise. For what reason is it provisionally termed innate awakening? What are the distinctions of the words and referents, and what are their characteristics?"

A verse says:
"Innate awakening each has ten [aspects];
Although their substance is the same, words and referents
Are each distinct,
Meaning 'root', 'luminosity', and so forth."

The treatise says: "Innate awakening each has ten [aspects]. What are the ten 'innate' (ben)? First, the word and referent 'root' (gen): the inherently existent dharmakāya can skillfully uphold all virtues, just like the root of a tree can skillfully uphold all branches, leaves, flowers, and fruits, neither deteriorating nor perishing. Second, the word and referent 'original' (ben): the inherently existent dharmakāya naturally exists by its nature from beginningless time, not originating newly from a beginning. Third, the word and referent 'distant' (yuan): when the inherently existent dharmakāya possesses virtues, it is layered and enduringly remote, having no boundaries. Fourth, the word and referent 'self' (zi): the inherently existent dharmakāya constitutes the self by itself, not constituted as the self by another. Fifth, the word and referent 'substance' (ti): the inherently existent dharmakāya serves as the support for all branching virtues. Sixth, the word and referent 'nature' (xing): the inherently existent dharmakāya is ever established in its non-turning meaning. Seventh, the word and referent 'abiding' (zhu): the inherently existent dharmakāya abides in non-abiding, having neither coming nor going. Eighth, the word and referent 'constant' (chang): the inherently existent dharmakāya is determinately the reality-limit (bhūtakoṭi), without transmigration. Ninth, the word and referent 'firm' (jian): the inherently existent dharmakāya is far removed from the characteristics of wind, being firm and unmoving like a vajra. Tenth, the word and referent 'total' (zong): the inherently existent dharmakāya is vast, perfect, and all-pervading, serving as the common substance. These are called the ten.

What are the ten 'awakenings'? First, the word and referent 'mirror' (jing): all-knowledge (sarvajñatā) wisdom is pure and clear, free from defiling encumbrances. Second, the word and referent 'opening' (kai): sarvajñatā wisdom is thoroughly unobstructed and clearly manifest. Third, the word and referent 'one' (yi): sarvajñatā wisdom is uniquely honored and peerless, without comparison. Fourth, the word and referent 'separation' (li): sarvajñatā wisdom is inherently liberated, transcending all manner of bonds. Fifth, the word and referent 'fullness' (man): sarvajñatā wisdom inherently possesses immeasurable varied virtues, lacking nothing. Sixth, the word and referent 'illumination' (zhao): sarvajñatā wisdom emits great light, everywhere illuminating all immeasurable objects. Seventh, the word and referent 'scrutiny' (cha): sarvajñatā wisdom is ever distinct, free from confusion. Eighth, the word and referent 'manifestation' (xian): within the pure substance of sarvajñatā wisdom, the pure retinue is fully manifest before it. Ninth, the word and referent 'knowing' (zhi): sarvajñatā wisdom leaves no phenomenon unexhausted. Tenth, the word and referent 'awakening' (jue): all the virtues of sarvajñatā wisdom consist solely of awakening-illumination, with no single phenomenon that is not awakened. These are called the ten.

Such ten meanings of the words of innate awakening depend solely upon the single inherently existent dharmakāya; their distinctions are explained according to sense, but according to their own substance, there is no difference whatsoever. Among the two kinds of innate awakening spoken of here, which innate awakening is this? It refers to pure innate awakening, not defiled-pure innate awakening. What are the distinctions of the words and referents of defiled-pure innate awakening, and what are their characteristics?"

A verse says:
"Within defiled-pure innate awakening,
Each may also have ten meanings;
In the ten referents explained before,
Each possesses separation from its nature."

The treatise says: "Within this innate awakening, each may also have ten. Why is this? Because among the previous ten meanings, each possesses the meaning of not maintaining its own nature. The correlation of words and referents should be understood in accord with the above. Are these two awakenings identical or different? Because the identical is not identical, and the different is not different, by this meaning, they are either identical or different, or neither identical nor different. Therefore, they are both affirmed and both denied, that is all.

For what reason is it provisionally termed initial awakening? What are the distinctions of words and referents, and what are their characteristics?"

A verse says:
"From beginningless time,
There is no time of delusion;
Today one first awakens,
Therefore it is named initial awakening."

The treatise says: "From beginningless time, the prajñā of initial awakening has no time of delusion; yet at the time without delusion, today one first awakens; hence it is called initial awakening. If this initial awakening were delusion first and awakening later, it would not be initial awakening. But at the time without delusion, the principle is ever manifest and now ever original; therefore it is initial awakening. Among the two initial awakenings, which initial awakening is this initial awakening? It refers to pure awakening, not defiled-pure awakening. What are the distinctions of words and referents of defiled-pure initial awakening, and what are their characteristics?"

A verse says:
"Because the wisdom of pure initial awakening
Does not maintain its own nature,
It can receive defiled perfuming;
Therefore it is named defiled-pure awakening."

"Although there is no time of delusion, because it does not maintain its own nature, it can receive defiled perfuming and transmigrate according to conditions. By this meaning, it is called defiled-pure initial awakening.

For what reason is it provisionally termed tathatā? What are the distinctions of words and referents, and what are their characteristics?"

A verse says:
"The principle substance of the nature's tathatā
Is equally and identically one;
Because it has no multiple characteristics,
It is therefore named tathatā."

The treatise says: "The principle of the nature's tathatā is equal and identical. Although of one characteristic, it also has neither a single characteristic nor multiple characteristics. Because it has no single characteristic, it is far removed from the condition of identity; because it has no multiple characteristics, it is far removed from the condition of difference. By this meaning, it is named tathatā. Such tathatā is directly and internally realized by the two kinds of pure wisdom. Furthermore, tathatā each has ten meanings: first, the word and referent 'true' (zhen) of root, up to tenth, the word and referent 'true' of total. These ten 'trues' and the ten innate meanings are concomitant and coexist, not abandoning each other; therefore they are indicated under the same name, that is all. What are the ten 'thus' (ru)? First, the word and referent 'thus' of mirror, up to tenth, the word and referent 'thus' of awakening. Because these ten meanings of awakening are concomitant and coexist, not abandoning each other, they are indicated under the same name, that is all. Why is this? The ten kinds of true principles are the upāya of the virtues of the inherently existent dharmakāya; the ten principles of tathatā are the upāya of awakening of sarvajñatā wisdom. For this reason, with repeated phrasing, it is indicated in this way. Among the two kinds of tathatā spoken of here, which tathatā is this? It refers to pure tathatā, not defiled-pure tathatā. What are the distinctions of words and referents of defiled-pure tathatā, and what are their characteristics?"

A verse says:
"Because the principle of pure tathatā
Does not maintain its own nature,
It can receive defiled perfuming;
It is named defiled-pure tathatā."

The treatise says: "Pure tathatā, from beginningless time, is equal and identical, inherently pure, unborn and unceasing, without coming or going, and having no dwelling place. Yet because the nature of the principle of tathatā does not maintain its own nature, it stirs and turns according to conditions; therefore it is named defiled-pure tathatā. Such tathatā is directly and internally realized by the two defiled-pure wisdoms, being concomitant and coexistent, not abandoning each other. Meanings such as these should be understood by analogy with what was explained above.

For what reason is it provisionally termed empty space? What are the distinctions of words and referents, and what are their characteristics? Empty space has ten meanings. Although its substance is the same, its meanings and referents are each distinct—namely, unimpededness and other referents."

The treatise says: "The principle of the nature's empty space has ten meanings: first, the meaning of unobstructedness, because it is unobstructed among all material phenomena; second, the meaning of omnipresence, because there is nowhere it does not reach; third, the meaning of equality, because it makes no selections; fourth, the meaning of vastness, because it has no boundaries; fifth, the meaning of signlessness, because it is cut off from material signs; sixth, the meaning of purity, because it is free from defiling encumbrances; seventh, the meaning of immobility, because it is devoid of formation and destruction; eighth, the meaning of having emptiness, because it extinguishes finite measures; ninth, the meaning of emptiness of emptiness, because it is free from attachment to emptiness; tenth, the meaning of unattainability, because it cannot be grasped. These are called the ten. Such ten referents differ in meaning and function, but according to their substance, there is no difference whatsoever. This principle of empty space is directly and internally realized by the two kinds of pure wisdom, being concomitant and coexistent, not abandoning each other. Among the two kinds of empty space, which empty space is this? It refers to pure empty space, not defiled-pure empty space. What are the distinctions of words and referents of defiled-pure empty space, and what are their characteristics?"

A verse says:
"Because the principle of pure empty space
Does not maintain its own nature,
It can receive perfuming;
It is named defiled-pure empty space."

The treatise says: "Pure empty space is endowed with the ten virtues, possessing neither defiled characteristics nor pure characteristics. Yet because the nature of empty space does not maintain its own nature, it can receive defiled and pure perfuming and transmigrate according to conditions; therefore it is named defiled-pure empty space."

Furthermore, the Commentary on the Awakening of Faith (Qixin lun shu) states: "'Innate awakening' is called 'innate' in contrast to 'initial'. The words 'free from thought' mean being free from delusive thoughts, revealing that there is no non-awakening. 'Equal to empty space, etc.' means not only that there is no darkness of non-awakening, but also that there is the meaning of great wisdom-light, and so forth. Empty space has two meanings that serve as an analogy for innate awakening: first, the meaning of omnipresence, meaning that horizontally it pervades the three times and vertically it penetrates ordinary beings and sages; hence it is said to have nowhere it does not pervade. Second, the meaning of non-distinction, meaning that whether in bondage or emerging from hindrances, its nature is ever non-dual; hence the dharmadhātu has a single characteristic. Intending to clarify that when the meaning of awakening emerges from bondage its characteristics are manifest, it says, 'it is just the equal dharmakāya of the Tathāgata.' Since the awakening of the dharmakāya is a principle not newly achieved, it says, 'depending on this dharmakāya, it is called innate awakening.' The Mahāyānasaṃgrahopanibandhana of Asvabhāva states: 'Stainless and unobstructed wisdom is called the dharmakāya.' The Suvarṇaprabhāsasūtra calls the great round mirror wisdom the dharmakāya, and so on; all are this meaning.

'Why is this?' is an interrogation regarding the establishment of the name, having two intents of interrogation: one says, 'Above, in opening the section, it simply stated the meaning of awakening; why now, in concluding, is it named innate awakening?' The second says, 'Since it is termed innate awakening here, why does the treatise simply state awakening?' This is an interrogation concerning the advance and retreat [of terminology]. The explanation states: 'In contrast to initial [awakening], it is called innate,' which answers the first intent. 'Because initial [awakening] is identical to innate [awakening],' when reaching the source of the mind, initial awakening is identical to innate awakening, without two characteristics; therefore the treatise only says 'awakening', which answers the second intent. Truly, because innate awakening follows defilement, it gives rise to initial awakening; only awaiting this initial awakening is it named innate awakening. Hence it says, 'innate awakening is spoken of in contrast to initial awakening.' However, this initial awakening is what is produced by innate awakening; only when it returns to accord with the source of the mind, fusing into one single substance, is it named initial awakening. Therefore it says, 'because initial awakening is identical to innate [awakening].'"