大乘起信論略述 1

English (machine translation) 1

Language: English

1.1

Preface to the Brief Exposition of the Awakening of Faith in the Mahāyāna

When the radiance of the ultimate awakening was hidden, rival schools arose like peaks. Without selection and exposition, the true Dharma would have become corrupted. Therefore, the great being Aśvaghoṣa elucidated the ultimate truth. He embraced all treatises and integrated the many sūtras, shattering the two extremes and harmonizing with the Middle Way, composing this orthodox treatise to encourage future [generations]. Its blessings moisten [as many beings as the] sands of the Gaṅgā, and its renown flows throughout the dharmadhātu. Displaying and exalting the doctrinal principles, it unifies the true fish-trap [of teachings]; it serves as the foundational source for students and acts as a guiding mirror for practitioners of the Way. Therefore, former worthies and eminent masters have expounded upon it in great numbers. The formats of their comprehensive and condensed works differ from one another, and their paths of judging right and wrong are at times divergent; when approaching the text and looking down into its principles, merits and shortcomings mingle. Now there was the Śramaṇa Dankuang of Jiankang, who was fond of learning in his youth and attained virtue as he matured. Wonderfully adept in composition and skilled in clear phrasing, he had previously composed a comprehensive commentary upon which later students relied. It encompassed both phenomenal reality and noumenon, embracing both the heterodox and the orthodox; there was no clinging that it did not rectify, and no doubt that it did not completely dispel. Fearing that beginners, gazing up at the towering cliff, might draw back, or looking out at the vast sea, might lose their way, he subsequently investigated its ultimate intent and produced this brief exposition. It may be said that he traced its source and knew its streams, cut its trunk and obtained its branches. As for opening up the title and comprehensively discussing the doctrinal canon, broadly investigating divergent views, thoroughly unfolding doctrinal gates, citing sūtras to establish proof, and harmonizing the treatise's core destination—with principles and metaphors fully presented, and questions and answers resolving doubts—these are abbreviated without being fully elucidated [here], being fully set forth in the comprehensive commentary. Those who delight in broad learning may investigate and examine it there; here, he merely wished to point out and articulate the essential outline. Chengyi, lacking talent, rejoices to receive these remaining discourses, setting forth the profound intent to show it to future [generations], hoping that the Dharma mirror will be suspended high and that the true breeze will never falter.

1.4

Authored by the Śramaṇa Dankuang of Jiankang

1.5

In preparing to explain this treatise, there is an analysis through three sections: first, clarifying the intent of composing the treatise; second, revealing the source of authority of the treatise; third, explaining the meaning of the treatise's text. Regarding the first, the intent of composition: according to the treatise's four meanings and eight causes, it is explained in detail below. Now, briefly summarizing them, there are two meanings: first, to cause [beings] to leave behind delusion; second, to reveal the truth. Each of these two has two [aspects]: first, for oneself; second, for others. That is to say, the fundamental nature of the one mind of all sentient beings is neither active nor quiet, neither arising nor ceasing, neither pure nor defiled. Perfumed by avidyā, it is stirred to become deluded thought, transmigrating in birth-and-death and fully experiencing all suffering. Now [the treatise] causes sentient beings to realize that their own mind-nature is originally quiescent, causing them to be without stirred thoughts. Where there is movement, it is all the movement of thought from avidyā. Avidyā also has no [real] point of arising. Knowing that the mind is without movement and does not give rise to thoughts, one accords with and realizes the source of the mind, never to transmigrate again. This is what the sūtras call leaving behind the deluded marks of one's own mind and attaining pratyātmāryajñāna. This is the central tenet taught in the Dharma sūtras. Relying on what is penetrated, one can practice; relying on what one has practiced oneself, one can teach others. This is what the sūtras refer to as the realization of the tenet and the exposition of the teaching: realization of the tenet is for practice, while exposition of the teaching is for the foolish. It is to reveal these meanings that he composed this treatise.

1.6

Regarding clarifying the source and destination: there are two kinds in practice: first, clarifying the source of authority; second, clarifying the destination of practice. The source of authority has two [aspects]: first, the Mahāyāna teaching; second, the Mahāyāna principle. The destination of practice has two [aspects]: first, the Mahāyāna practice; second, the Mahāyāna fruition. The Mahāyāna teaching refers to the teaching that expounds the one mind, the two aspects, and so forth. Although this teaching which can express [the truth] is merely conventional, it skillfully expresses the real meaning, and is therefore worthy of veneration. The Mahāyāna principle refers to the phenomenon and the meaning. The so-called phenomenon refers to the phenomenon of the one mind and the two aspects. The so-called meaning refers to the meaning of the three greatnesses of essence, attributes, and function. This phenomenon and meaning are the real [truth] that is expressed, entirely free from falsity; therefore they are worthy of being revered as primary. The Mahāyāna practice refers to faith and practice: faith refers to the four faiths, and practice refers to the five practices. These are that toward which practitioners turn and head. The Mahāyāna fruition refers to the great dharmakāya. This great dharmakāya is endowed with essence, attributes, and function; it is the destination toward which the previously practiced causes head. These various meanings will be explained and shown below. For a comprehensive explanation, one should consult the citation [in the larger commentary].

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Regarding explaining the treatise's text: there are two kinds in practice: first, explaining the title; second, expounding the text of the treatise. Explaining the title has three [parts]: first, explaining Mahāyāna; second, clarifying the awakening of faith; third, explaining the word 'treatise' (śāstra). As for 'Mahāyāna', it refers to the one mind. As for 'great', the name is established according to its essence, because it encompasses broadly. As for 'vehicle' (yāna), the appellation is established by resort to metaphor, because it can convey. That is, this one mind can contain the meanings of the two aspects, the three greatnesses, and so forth. Ordinary beings and noble ones, defiled and pure—there is nothing it does not encompass; therefore it is called 'great'. Through this, it can bring forth the ten thousand dharmas, convey ordinary beings to noble status, and convey cause to fruition; hence it is called 'vehicle'. Consequently, relying on the mind, all that which expresses and is expressed, and all that which realizes and is realized—teaching, principle, practice, and fruition—are all called Mahāyāna. Because [faith] is aroused relying on the Mahāyāna mind, it says 'awakening of faith'. 'Awakening' means to give rise to, meaning that the Mahāyāna teaching is that which can give rise to [faith]. 'Faith' has the characteristic of endurance, delight, and mental purity; it is that which is aroused. Because through the Mahāyāna teaching one arouses faithful mind and practice with respect to the supreme principle and fruition, it is called 'awakening of faith'. As for 'treatise', its meaning is definitive judgment: definitively judging and analyzing the meanings of principle, practice, and fruition to cause living beings to generate understanding; therefore it is called a 'treatise'. In summary, a treatise that can cause sentient beings to awaken faith in this Mahāyāna is called the Mahāyānśraddhotpādaśāstra. 'Composed by Bodhisattva Aśvaghoṣa' is as clarified in the gateway of the comprehensive commentary.

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Treatise: Taking refuge in [the Buddhas of] the ten directions, most supreme in karma [...] practicing in accordance with reality, and so forth. Exposition: The second [part] below explains the meaning of the treatise's text. Within this, it is divided into three overall parts: the first three stanzas of verse express reverence and state the author's intention, which is the introductory section; from 'The treatise says' downward, it directly establishes the substance of the treatise, which is the main doctrine section; and the single verse following that concludes with vows and dedication of merit, serving as the transmission section. Within the introductory section there are two parts: first, revealing the refuge and reverence; second, clarifying the intent of the exposition. This is the first. Approaching the composition of the treatise, he relies on [the Three Jewels'] power to request aid; therefore, at the very beginning, he takes refuge in the triratna. The text has a second division. The two words 'taking refuge' are the utmost sincerity of the one who takes refuge; from 'the ten directions' downward reveals the depth and breadth of that in which refuge is taken. As for 'refuge', it has two meanings: first, reverence and obedience; second, turning toward in recompense. 'Life' (prāṇa/ming) has two meanings: first, the command of the teaching; second, physical life. He composed this treatise wishing to cause sentient beings to cultivate the Buddha's doctrinal commands and accord with their fundamental mind-source; dedicating his physical life to head toward the triratna, he relies on their power to request aid, and therefore says 'taking refuge with life'. Within that in which refuge is taken, there are again two divisions: 'the ten directions' is the boundary of reverence; 'the most supreme', and so forth, is the triratna that is revered. 'The ten directions' means not merely revering the triratna of a single direction of the Buddha, but taking refuge in and revering all triratnas throughout each and every kṣetra in the ten directions; to show that reverence is comprehensive and complete, it says 'the ten directions'. Among the triratna, the first three lines reveal the Buddha jewel. 'Most supreme' reveals the Buddha: because he surpasses all three bodies. Transcending the Hinayāna is called 'most'; surpassing the causal [stage] is called 'supreme'. 'Karma' refers to karmic function, namely the karmic functions of the Buddha body's three wheels, three virtues, and two benefits. 'All-knowing' reveals the Buddha's mental karma, the virtuous function of great wisdom. Because his mind possesses the radiance of great wisdom that shines everywhere and is able to know everything, [he is all-knowing]. All-knowing has two aspects: first, ultimate cognition, which completely knows the sands-of-the-Gaṅgā virtues and so forth of the mind in terms of suchness; second, conventional cognition, which completely knows the conditional distinctions and so forth of the mind in terms of arising and ceasing. Toward these two aspects, he has elevated discernment of their principles and is all-knowing without error. 'Unobstructed and sovereign' reveals the Buddha's physical karma, the virtuous function of great samādhi, because relying on samādhi there arises an unobstructed and sovereign conditional physical body. Unobstructedness has four aspects: first, unobstructedness of large and small: although each sensory faculty pervades the dharmadhātu, it does not destroy the nature of the faculty nor does it diminish the form of the faculty; second, unobstructedness of mutual function: although each faculty performs the functions of the others, it does not exchange the nature of the faculty nor abandon the form of the faculty; third, unobstructedness of principle and phenomena: although physical form appears distinctly, essence and nature are not two; although the wondrous essence is quiescent, its karmic functions are boundless; fourth, unobstructedness in responding to capacities: when many capacities [...] are stimulated, the body does not divide yet universally appears; although responding everywhere, perfect wisdom is fully engaged throughout the entire essence. Because of great samādhi, form arises from true suchness itself; its meaning does not depend on others, hence it is called 'sovereign'. All of this is the Buddha jewel's function of benefiting oneself. 'Saving the world', and so forth, reveals the Buddha's vocal karma, the conditioned virtuous function of great compassion benefiting others. Through the virtue of great compassion, he is able to arouse vocal karma, expounding wondrous conditional dharmas to benefit other beings. 'World' refers to sentient beings: because they are confrontable and perishable, they should be saved. 'Great compassion' is that which can save: revealing the condition of the Buddha's compassion, he says 'great compassion'. This is the compassion without conditions among the three types of compassion; it is not like the non-constant and non-universal compassion for self and phenomena found in ordinary beings and Hinayānists. 'Those who cross over all sentient beings' refers to the conventional person, associating the virtues with the person; the person endowed with the three wheels, three virtues, and two benefits as described above is designated as 'those who'. The two lines below reveal the Dharma jewel, namely the two greatnesses of essence and attributes among the three greatnesses, because the greatness of function is subsumed under the Buddha jewel. The word 'and' (tathā/ji) has two meanings: first, the meaning of distinction, revealing that this Dharma jewel and the previous Buddha jewel are two matters; second, the meaning of inclusion, meaning that one not only reveres the previous Buddha jewel of the greatness of function, but also reveres the Dharma jewel of essence and attributes. To reveal these two meanings, the word 'and' is placed here. 'Their bodies' refers to the three bodies of the Buddha; in contrast to this Dharma jewel, they obtain that designation. 'Essence and attributes': 'essence' refers to the greatness of essence, and 'attributes' refers to the greatness of attributes; because they are the essence and attributes of the previous transformation body of the Dharma jewel of the greatness of function, it says 'the essence and attributes of their bodies'. Among the four dharmas of teaching, principle, practice, and fruition, it reveals the profound and perfect dharma of principle and fruition; therefore, he adduces the Buddha to record his Dharma. This line directly presents the essence and attributes of the Dharma jewel. 'Dharmatā' reveals that this Dharma jewel is not only the essence and attributes for the aforementioned Buddha, but also serves as the essential nature for all phenomena; being the nature of phenomena, it is called 'dharmatā'. 'Suchness' (tathatā) reveals that although this Dharma jewel serves as the essential nature for all phenomena, it is not like phenomena which have delusion; reality is entirely free from falsity, hence it is called 'true' (zhen); showing that it is unalterable, it is called 'such' (ru). 'Ocean' uses a metaphor to reveal two meanings: first, revealing meaning relying on metaphor: the Dharma jewel accords with conditions to produce all phenomena, yet its nature is neither deluded nor real, just as the water of the great ocean produces waves due to wind; although waves arise and cease, the nature of wetness lacks real [arising and ceasing]; one should know that the principle here is also like this; second, revealing virtues in terms of metaphor: revealing that the Dharma jewel is endowed with virtues like an ocean, as it is constantly said: 'Just as the deep great ocean has inexhaustible rare jewels', and so forth, down to detailed explanations. Among the Saṅgha jewel, there are two lines. Within them, the first line adduces the virtuous persons. 'Saṅgha' applies to both ordinary and noble, as well as Mahāyāna and Hinayāna; here, the refuge is the noble Saṅgha of the Mahāyāna, the bodhisattvas of the bhūmi stages. Following the cultivation of a single practice, the ten thousand practices are all accomplished; each and every practice is equal to the dharmadhātu, obtained through accumulated merits. Therefore, it is said to be 'persons of immeasurable merit'. Because they can contain virtues, they are called a 'treasury'. The lower line reveals the stages of practice upon which these persons rely. As the treatise explains below: perfuming by the power of the Dharma is practice prior to the bhūmis; practicing in accordance with reality is practice on the bhūmis; fulfilling expedient means is the stage of completion of the bhūmis. Now, adducing the bhūmis, it also includes the stage of completion; therefore it says 'practicing in accordance with reality, and so forth'.

1.9

[Treatise:] "In order to cause sentient beings... so that the lineage of Buddhas may not be interrupted." / [Exposition:] This explains the intention. It refers to stating the intention behind composing the treatise before the Triratna. The four lines of the text correspond to four meanings: / The first line reveals the sentient beings for whose sake it is composed. Although sentient beings are numerous, they do not exceed three categories: 1. the group fixed in delusion, those prior to the ten thousand kalpas who have not yet awakened faith; 2. the unfixed group, those within the ten thousand kalpas whose faith is not yet determined; 3. the group fixed in truth, those after the ten thousand kalpas who are in the stages of the ten abidings. Now, this phrase "in order to cause sentient beings" is directed primarily to the people of the intermediate unfixed group, to cause their faith to become definitive. It also secondarily extends to sentient beings of both the deluded and the true groups, causing them to develop faith in the future and to increase in understanding and practice. / This line reveals the obstacles that are to be eliminated. Obstacles are of two kinds: doubt and attachment. Due to doubt, one is confused about suchness and thus loses true joy. Because of attachment, delusion arises and plants the causes of suffering. Therefore, later in the treatise, in "Revealing the Correct Meaning" and "Explaining the Fundamental Meaning," it causes one to awaken to true joy; in "Remedying Pernicious Attachments," it distances one from the view of a personal self, causing one to abandon the causes of suffering. Hence it says, "eliminating doubt and abandoning pernicious attachments." / Next, the third line reveals the virtues and stages that are accomplished: causing sentient beings, by relying on the Mahāyāna teaching, contemplating the Mahāyāna principle, and responding to the Mahāyāna fruition, to awaken correct faith and practices in the Mahāyāna. Hence it says, "awakening correct faith in the Mahāyāna." Correct faithful practices refer to the three kinds of arousing the aspiration, the four faiths, and the five practices explained later in the treatise. It is called "faith" because it overturns the former doubt; it is called "correct" because it overturns the former error. / The last line reveals the stage that is entered. It seeks to cause them to enter into the stage of the lineage and definitely succeed to the fruition of Buddhahood. By relying on the Dharma, they cause their own lineage of Buddhas to continue, and they are able to explain it to others, causing the Dharma to continue and preventing the lineage of Buddhas in others from being cut off. Because the three kinds of Buddha-nature—oneself, others, and the correct Dharma teaching—are continued, it says: "so that the lineage of Buddhas may not be interrupted."

1.10

[Treatise:] "The treatise states: There is a teaching that can awaken... therefore it should be explained." / [Exposition:] Next, the second part clarifies the main doctrine section. It has two parts: first, stating the response and accepting to explain; second, directly expounding what is to be explained. This is the first. / The words "The treatise states" distinguish the treatise from sūtras, identifying the teaching that is the explicator. / "There is a teaching..." adduces the Dharma that is explicated, showing that it possesses conditions and benefits. / "Therefore it should be explained" reveals that the explicating teaching ought to be spoken in accordance with the Dharma. That is to say, because the explicating teaching possesses these explicated dharmas—such as the one mind, the two aspects, and the three greatnesses—which can awaken the root of Mahāyāna faith in sentient beings, this explicating teaching definitely should be spoken. / "Mahāyāna faith" means having faith in one's own nature, knowing that when the mind stirs deludedly, there are no objective realms before it. This faith is definitive, and it can sustain and develop both one's own and others' good roots; hence it is called the "root of faith."

1.11

[Treatise:] "The explanation has five parts." / [Exposition:] Next, the second part directly expounds what is to be explained. It has three sections: first, giving the number to state them collectively; next, listing the names according to the number; later, distinguishing the characteristics according to the names. This is the first.

1.12

[Treatise:] "What are the five? ... the part on encouraging practice and the benefits." / [Exposition:] This lists the names according to the number. / Words do not arise on their own; their composition must have a reason. This is called "causes and conditions." Because it is taken apart from other sections, it is called a "part." / Since the reasons have already been [established], briefly stating the essential points of the sūtra to cause beings to give rise to faith is called the "part on establishing the meaning." / Since the essential tenets have been stated briefly, they should next be explained extensively to cause them to generate understanding; this is called the "part on explanation." / Relying on the explanation generates understanding; next, practice should be initiated. Because it causes practice to be initiated, it is called the "part on practicing the faith." / Although the deportment of practice has been shown, those of dull faculties are lazy and arrogant; presenting the benefits to encourage practice is called the "part on encouraging practice and the benefits."

1.13

[Treatise:] "First, the part on causes and conditions is explained." / [Exposition:] The third part below distinguishes the characteristics according to the names. It separately explains the five parts, which are divided into five. In the first, "causes and conditions," there are again two sections: first, presenting the name of the part; later, separately revealing its meaning. This is the first. / The term "causes and conditions" means the reason why, the purpose for which, and the sense of instigation. These are the meanings of causes and conditions.

1.14

[Treatise:] "Question: ... to compose this treatise?" / [Exposition:] The second section below separately reveals its meaning. Within it, there are four questions and answers that resolve objections. This is the first line.

1.15

[Treatise:] "Answer: These causes and conditions are of eight kinds." / [Exposition:] The answer below has three sections: first, giving the number to answer collectively; next, distinguishing the meanings according to the number; later, concluding the answer to what was questioned. This is the first.

1.16

[Treatise:] "What are the eight? ... not for the sake of profit and veneration." / [Exposition:] Next, the second section distinguishes the meanings according to the number, separately distinguishing the eight causes, which are divided into eight. Among them, the first is the general cause, and the subsequent seven kinds are particular causes. / "General cause" has three meanings: 1. It acts as the reason common to all treatises, because abandoning suffering and obtaining joy is common to all treatises. 2. It acts as the purpose common to all faculties, because it is not only for the sake of the unfixed group. 3. It acts as the instigation common to all parts, because it does not solely act as the cause for establishing the meaning. / "All suffering" refers to the eight sufferings, the three sufferings, and the two kinds of suffering of samsāra. It means abandoning all suffering, both general and particular. / "Ultimate joy" is the joy of unsurpassed bodhi and great nirvāṇa, because what the two vehicles attain is not ultimate. / "Not for the sake of..." shows the intention of the author of the treatise, indicating that neither he himself nor sentient beings compose this treatise in pursuit of these things.

1.17

[Treatise:] "Second, in order to... without error." / [Exposition:] Next, the following seven kinds are particular causes. They serve as the reasons solely for this treatise; they reveal the primary audience and are not merely incidental; and they serve solely to instigate the text in seven places. / The "fundamental meaning of the Tathāgata" refers to the one mind, which is the original and initial awakenings, the foundation of the Tathāgata. Original awakening is called "tathā" (thusness); initial awakening is called "āgata" (come). That the initial and the original are not distinct is called "Tathāgata." Because of this, although sentient beings possess the ultimate principle, they have not yet generated wisdom to illuminate it; thus it is "tathā" but not yet "āgata." Because the Tathāgata is accomplished in reliance on the mind, it is called the fundamental meaning of the Tathāgata. As in the "part on establishing the meaning" and "revealing the correct meaning" within the explanation, this meaning is explained to cause those sentient beings of the three grades of worthiness to accord with contemplative wisdom; hence it is called "correct understanding." That is, remedying pernicious attachments, abandoning the view of a personal self, and being free from inversion in contemplative wisdom is called "without error."

1.18

[Treatise:] "Third, in order to cause... faith that does not regress." / [Exposition:] Those whose "roots of goodness are mature" are those at the culmination of the ten faiths in the ten directions. Having cultivated the ten good roots, their own capacity is fulfilled; hence it is called "mature." Now, for these people, the text explains the three kinds of arousing the aspiration in "The Characteristics of Advancing toward the Path" within the explanation, causing them to enter the first abiding and above, to abide in the Mahāyāna, and to be capable of practicing the faith that does not regress.

1.19

[Treatise:] "Fourth, in order to cause... to cultivate the mind of faith." / [Exposition:] Those whose "roots of goodness are slight" are those in the middle of the ten faiths. Because they have cultivated the virtues of the ten faiths without yet fulfilling them, it is said to be "slight." For their sake, it clearly explains the four faiths and four practices at the beginning of the practice section, causing them to practice universally and reach the stage of fulfilled faith; hence it says, "to cultivate the mind of faith."

1.20

[Treatise:] "Fifth, in order to... escape the net of evil." / [Exposition:] The initial stage of the ten faiths has three grades: lower, middle, and upper. Because those of the lower grade have many evil karmas, although they do not practice, they encounter many obstacles. For their sake, it clearly explains the passages on prostrating to the Buddhas, repenting, and so forth in the practice section, causing them through practice to eliminate evil karmic hindrances and skillfully calm their minds so as not to commit evil, gradually departing from delusion, arrogance, and the causes of evil karma.

1.21

[Treatise:] "Sixth, in order to show... faults of the two-vehicle mind." / [Exposition:] Because people of the middle grade at the initial stage of the ten faiths still have the minds of ordinary persons and the two vehicles, these constitute grave faults in advancing toward the Mahāyāna. For their sake, it reveals the passages on calm abiding and special insight, causing them to practice and apply the remedies.

1.22

[Treatise:] "Seventh, in order to show... regression of the mind of faith." / [Exposition:] People of the upper grade at the initial stage of the ten faiths fear not seeing the Buddha in an evil age, making it difficult to accomplish the practice of faith, but they have no wish to regress. For their sake, it clearly explains the passage on birth in the Pure Land, taking single-minded mindfulness of the Buddhas as an expedient condition to cause them to be born before the Buddhas without regressing in faith.

1.23

[Treatise:] "Eighth, in order to show... to encourage practice." / [Exposition:] Because the people of the three grades at the initial stage of the ten faiths are beginners in practice, regression is easy and advance is difficult. For their sake, it clearly explains the benefits of encouraging practice, presenting the harms and benefits to encourage them to practice and abandon [evil], saying "to show the benefits and encourage practice," and so forth.

1.24

[Treatise:] "It is for such causes and conditions that the treatise is composed." / [Exposition:] The previous section accomplished the differentiation of the meanings according to the number; this concludes the answer to what was questioned.

1.25

[Treatise:] "Question: ... why is it necessary to explain it again?" / [Exposition:] This is the third objection. It means that all the meanings explained by the previous eight causes, such as establishing the meaning, are completely present in the sūtras, all serving to cause sentient beings to abandon suffering and obtain joy. Now, composing this treatise to repeat those teachings—is it not merely for the sake of fame and profit? For this reason it says, "Why is it necessary to explain it again?"

1.26

[Treatise:] "Answer: ... the conditions for receiving understanding are distinct." / [Exposition:] The fourth section below resolves the objection. It has two parts: first, briefly resolving the objection; next, extensively demolishing doubts; later, concluding with an explanation of this treatise. This is the first. / "Although these dharmas exist in the sūtras" adduces the questioner's words to concede the objection. / "Sentient beings..." and below answers the objection and refutes their doubts. / "Faculties and practices are not uniform" reveals the differences and similarities of faculties. "Faculties" means root capacities; "practices" means mental actions. Faculties have sharp and dull; minds show broad and concise; hence it says that sentient beings' faculties and practices are not uniform. / "The conditions for receiving understanding are distinct" reveals whether conditions are augmented or meager. Conditions are of two kinds: 1. persons, 2. dharmas. "Persons" refers to the Tathāgata and disciples of the Buddha; "dharmas" refers to the broad and concise texts and meanings of the sūtras and treatises. Relying on these two conditions, one receives understanding through superior conditions or inferior conditions; hence it says that the conditions for receiving understanding are distinct. If the faculties are superior and the conditions strong, although they do not rely on treatises, when the faculties are slight and conditions inferior, how could they cross over without a treatise?

1.27

[Treatise:] "That is to say, when the Tathāgata... treatises were not needed." / [Exposition:] The second section below extensively demolishes doubts. It has two parts: first, revealing that when faculties and conditions are both superior, treatises need not be composed; later, revealing that because of differences in faculties and conditions, treatises are necessarily required. This is the first. / The first two lines adduce that superior era to clarify the superiority of faculties. / "The person capable of teaching..." and below adduces the Buddha's three karmas to reveal that the conditions were powerful. / The physical karma is superior because it possesses the major marks and minor characteristics. The mental karma is superior because it knows the capacity of the faculties. The vocal karma is superior because it is expounded with a round voice. Since faculties and conditions were both superior, at that time there were not even [...] sūtras, so why would treatises be needed further? / "With a single expounding of the round voice, different kinds understood": this means that the Buddha's voice is unobstructed, one being all and all being one. Because all sounds are a single sound, he can explain all dharmas with a single sound, leaving nothing unrevealed. Furthermore, because a single sound is all sounds, he can produce all sounds with a single sound, leaving nothing unexhausted. Yet each sound completely fills the dharmadhātu, and its tonal melody is never confused. If this voice were varied but not all-pervading, it would be a sound but not round. If by being equally all-pervading it lost its varied melody, it would be round but not a sound. But now, without destroying the variety it is equally all-pervading, and without altering its pervasiveness it has skillful melody. By this meaning, it truly becomes the round voice. Therefore, the Buddha's voice is called "perfection of speech," causing sentient beings of different kinds to understand equally.

1.28

[Treatise:] "If after the Tathāgata... and grasp understanding." / [Exposition:] The second section below reveals that due to differences in conditions, one must rely on treatises. Within it, four kinds of faculties are separately revealed, which are divided into four. This is the first, having the capacity of faculties that possess both retentions. Those of the sharpest faculties rely on the condition of extensive sūtras and are able to grasp understanding. "By their own power" refers to the power of wisdom. Because by their own power of wisdom they independently rely on extensive sūtras and are able to understand the meaning, they do not depend on treatises.

1.29

[Treatise:] "There are also sentient beings... and understand much." / [Exposition:] This is the second, the capacity of faculties that retain the meaning. These individuals of sharp faculties rely on the condition of brief hearing and broadly understand the principles of the Dharma. That they do not hear much of the phrases and sentences of the sūtras yet understand much is also due to their own wisdom; therefore, the treatise says, "also by their own power."

1.30

[Treatise:] "There are also sentient beings... and attain understanding." / [Exposition:] This is the third, the capacity of faculties that retain the text. Because these dull-rooted individuals lack their own wisdom, they cannot independently rely on sūtras to understand the principles of the meaning; possessing the ability to retain the text, they rely on extensive treatises and grasp understanding in reliance on another.

1.31

[Treatise:] There are sentient beings […] who are able to grasp understanding. [Exposition:] This is the fourth [class of sentient beings], those of the dullest faculties who [possess neither of the] two retentions. Because they value the retention of text, they nevertheless consider the extensive text of comprehensive treatises to be vexatious. Their minds delight only in […] and their practice is solely without reliance. They grasp understanding from concise treatises whose text is brief and whose meaning is rich. Therefore, it says: "their minds delight in dhāraṇīs," and so forth.

1.32

[Treatise:] Thus, this treatise […] one should expound this treatise. [Exposition:] What preceded has already comprehensively refuted doubts. This is the third part, which concludes by clarifying [the purpose of] this treatise. Since the differences among these faculties are such, this treatise is for the sake of that fourth kind of person, comprehensively gathering the vast meanings of the Tathāgata, and so forth. Because the mental teaching broadly encompasses, it is called "vast." Because the two aspects mutually harmonize, it is called "profound Dharma." Because the three greatnesses are limitless, it is said to be "boundless." Because it is the true principle realized by the Buddha, it is spoken of as "the vast and profound Dharma, the boundless meanings of the Tathāgata," and so forth. What was realized and taught is scattered throughout the various sūtras; here they are concisely and completely elucidated, hence it is said to "comprehensively gather."

1.33

[Treatise:] Having expounded the section on causes and conditions, next the section on the setting forth of the thesis will be expounded. [Exposition:] Next below is the second [major section], clarifying the section on the setting forth of the thesis. Within it there are two parts: first, concluding the preceding to introduce the subsequent; second, properly setting forth the Dharma and meaning. This is the first.

1.34

[Treatise:] The Mahāyāna, briefly speaking, has two kinds. [Exposition:] Below this is the proper setting forth of the Dharma and meaning. Within it there are three parts: first, stating the general to introduce the specific; second, presenting sentences to list the names; third, distinguishing the characteristics according to the names. This is the first. "General" means concise. Although the principle of the Mahāyāna has immeasurable approaches, now speaking concisely, it has two kinds.

1.35

[Treatise:] What are the two? […] The second is meaning. [Exposition:] This presents sentences to list the names. "Dharma" is the essence: that is to say, it is the one mind, because it maintains its own nature, because it generates cognition as a model, and because it is the essence of names and meanings; therefore it is called "Dharma." "Meaning" refers to the meanings of the terms, namely the three greatnesses and so forth. Relying on the essence of the mind, it reveals the distinctive meanings of the Mahāyāna. However, regarding this Dharma and meaning: the Dharma mostly pertains to the cause, because it is spoken of in terms of sentient beings; the meaning mostly pertains to the fruition, because it reveals pure functions. The Dharma applies to both defilement and purity, [because it encompasses] the two aspects; the meaning applies exclusively to purity, because it is solely that which is revealed.

1.36

[Treatise:] That which is called "Dharma" is the mind of sentient beings. [Exposition:] Next below is the third part, distinguishing the characteristics according to the names. Within it there are two parts: first, the Dharma; second, the meaning. Within the Dharma there are two parts: first, generally establishing it with respect to essence; second, specifically establishing it according to the aspects. Within the general, there are three parts: first, generally identifying the essence of the Dharma; second, distinguishing the function of the Dharma; third, explaining the name of the Dharma. This is the first. Here, the "mind" is the tathāgatagarbha mind. That it is called "Dharma" is because it is the essence of the vehicle: that is to say, it possesses the meaning of following the flow while remaining unchanging, and is able to contain the two aspects and gather the three greatnesses. Because it is the essence of the Mahāyāna, it is called "Dharma."

1.37

[Treatise:] This mind gathers […] transmundane dharmas. [Exposition:] This distinguishes the function of the Dharma. This one mind is unobstructed in essence and characteristic; defilement and purity equally rely upon it. Following the flow and reversing the flow rely solely on this mind. Therefore, it can gather mundane and transmundane dharmas. If one speaks of the original awakening that follows the flow and follows the flow to become non-awakening, it can gather mundane dharmas. If one speaks of the unchanging original awakening and the initial awakening that reverses the flow, it can gather transmundane dharmas. Now, this is spoken of solely in terms of the aspect of arising and ceasing. The aspect of suchness contains and harmonizes defilement and purity identically, and below, that the aspect of suchness gathers all is because in it, principle and phenomena are not separated; since it lacks the meaning of according with conditions to become defiled, it does not gather mundane and transmundane dharmas.

1.38

[Treatise:] Relying upon this mind, the meaning of the Mahāyāna is revealed. [Exposition:] This explains the name of the Dharma. It means that relying on this mind, which is the essence of the Dharma, the terms and meanings of the Mahāyāna, such as the three greatnesses, are revealed.

1.39

[Treatise:] Why is this? [Exposition:] Above, the general establishment is concluded. Next below is the second part, specifically establishing [it] according to the aspects. Within it there are two parts: first, questioning the difficulty of the general establishment; second, opening up the specific to explain and establish it. This is the first. The mind applies to both defilement and purity, whereas the Mahāyāna is solely pure. How does this mind reveal the meaning of the Mahāyāna?

1.40

[Treatise:] The mind in terms of suchness […] because of essence, attributes, and function. [Exposition:] This opens up the specific to explain and establish it. The Mahāyāna is solely pure, but its pure attributes and functions must be established in contrast to [defilements]. That is to say, because the one mind fully contains defilement and purity, it can reveal its own essence, attributes, and function. When defilement is dismissed, there are no pure attributes and functions; therefore, that which applies to defilement can reveal the meaning of purity. How can it reveal the meanings of the three greatnesses of the Mahāyāna? When this mind transcends characteristics, it is tathatā. Yet the characteristics of meaning revealed through verbal explanations are the characteristics of suchness of the essence of the one mind; therefore, this true characteristic reveals the essence of the mind. This mind, according with conditions, constitutes arising and ceasing; and the causes and conditions upon which this arising and ceasing rely, as well as the coarse and subtle characteristics of this arising and ceasing, are all established by relying on its own essence. Therefore, arising and ceasing and so forth can reveal their own essence. Since this arising and ceasing and so forth have defiled characteristics, they can reveal the characteristics of inborn virtues upon the essence. The defiled, distinctive activities and functions of this arising and ceasing and so forth can reveal the various pure activities and functions of the essence itself. Since its own essence, attributes, and function thus revealed constitute the meaning of the Mahāyāna, it is said that relying on the mind, the meaning of the Mahāyāna is revealed. Because the mind in terms of suchness is the non-arising aspect and is not distinct from the essence that is revealed, it says 'directly reveals.' With respect to essence, because it lacks defilement, it does not reveal attributes and function. Because arising and ceasing and so forth are the active aspect and that which can reveal is distinct from that which is revealed, it says 'can reveal.' Because it has defilement, it comprehensively reveals the essence, attributes, and function of the Mahāyāna itself.

1.41

[Treatise:] That which is called "meaning" has three kinds. [Exposition:] The preceding explanation of the Dharma is concluded. Next below is the explanation of meaning. Within it there are two parts: first, distinguishing the meaning of "great"; second, revealing the meaning of "vehicle." The first also has two parts: first, stating; second, explaining. This is the initial stating.

1.42

[Treatise:] What are the three? […] because it neither increases nor decreases. [Exposition:] Next below, the three greatnesses are explained individually; this is divided into three. "All dharmas" refers to defilement and purity. It means that the mind in terms of suchness is that upon which defilement and purity equally rely, hence it is called "equal." By virtue of being equal, in ordinary beings when defilement is added, it does not increase; in noble ones when defilement [is eliminated], it does not decrease. Therefore, it is called the greatness of essence.

1.43

[Treatise:] The second is the greatness of attributes […] because of inborn virtues. [Exposition:] The tathāgatagarbha has two meanings: first, empty, meaning that the Tathāgata's nature is empty and free from thought; second, non-empty, meaning that the tathāgatagarbha is endowed with inborn virtues. This is the Tathāgata-fruition nature of sentient beings, and because it possesses these two meanings, it is called a "garbha" (storehouse). First, it is called a storehouse because of containment: it can contain the fruitional virtues, and is furthermore contained and stored by the Buddha's wisdom. Second, it is called a storehouse because of concealment: before emerging [from the defilements], it is hidden and covered by the various afflictions. As for "virtues": the illuminating function of wisdom-light and so forth is called "merit" (guōng); being free from thought is called "virtue" (dé). As for saying "inborn" (xìng): it is within the true nature, it exists in the fundamental nature, and it has no disparate nature. As for saying "immeasurable": it has no numerical measure, it has no finite limit, and it has no mental measurement. Because the tathāgatagarbha is fully endowed with these attributes, it is called the greatness of attributes.

1.44

[Treatise:] The third is the greatness of function […] because of wholesome causes and fruitions. [Exposition:] However, function has two kinds: first, causal function, which benefits ordinary beings, noble ones, and bodhisattvas, both internally and externally; second, fruitional function, which provides the universal and distinct superior benefits of the trikāya of the Buddha-fruition. When this function can generate wholesome [states] with outflows, it is called generating mundane wholesome causes and fruitions. When it can generate wholesome [states] without outflows in sentient beings, it is called transmundane wholesome causes and fruitions. Because these benefits of cause and fruition, these functions, arise from true goodness and there is nothing they do not generate, it is called the greatness of function.

1.45

[Treatise:] All Buddhas […] because of the Tathāgata stage. [Exposition:] This explains the meaning of "vehicle." "What all Buddhas originally rode": this points to the fruition looking back to the cause to explain the meaning of the vehicle. That is, it reveals that which can ride and that which is ridden, because by riding this vehicle they attained right awakening. "Bodhisattvas ride this to reach the Buddha stage": this brings up the cause looking forward to the fruition to establish the meaning of conveying. This reveals that which can convey and that which is conveyed, because it can convey from the cause to arrive at the fruition.

1.46

[Treatise:] Having expounded the section on the setting forth of the thesis, next the section of explanation will be expounded. [Exposition:] Next below is the third [major division], clarifying the section of explanation. Within it there are two parts: first, concluding the preceding to introduce the subsequent; second, properly clarifying the explanation. This is the first.

1.47

[Treatise:] The explanation has three kinds. [Exposition:] Properly clarifying the explanation. Within it there are three parts: first, adducing the number to state in general; second, listing the names according to the number; third, distinguishing the characteristics according to the names. This is the first.

1.48

[Treatise:] What are the three? […] the characteristics of setting out toward the path. [Exposition:] This lists the names according to the number. "Revealing the correct meaning": what is revealed by the established Mahāyāna Dharma and meaning is not erroneous, hence it is called "correct meaning." Because it is distinguished and clarified through the teaching, it is called "revealing." Once the correct principle has been set forth, emotional delusions arise; hence, second, there is "countering wrong attachments." Erroneous clinging based on the two views is called "wrong attachment." Causing them to be eliminated through teaching is called "countering." Once wrong attachments have been eliminated, one proceeds toward the correct in accordance with the stages; hence, third, there are "the characteristics of setting out toward the path." The vacuous penetration of original awakening is designated as the "path." Generating practice directed toward it is called "setting out." Its manner is called "characteristics." To proclaim and demonstrate them through teaching is called "distinguishing."

1.49

[Treatise:] Revealing the correct meaning […] there are these two aspects. [Exposition:] Next below is the third part, distinguishing the characteristics according to the names. Distinguishing these three names is divided into three. First, explaining the first, "revealing the correct meaning"; this is again divided into two: first, general explanation, explaining the general establishment above; second, specific explanation, explaining the specific establishment below. Within the first general explanation, it is again divided into three: first, opening the aspects based on the Dharma; second, listing the two aspects; third, the two aspects encompassing [all dharmas]. This is the first. It means that the one mind, the general source that is the tathāgatagarbha, contains two meanings: First, the aspect of essence transcending characteristics: that is, the nature of the one mind is devoid of various differentiated characteristics such as defilement and purity. Sūtras, relying on this, teach that sentient beings are nirvāṇa, afflictions are bodhi, and ordinary beings and Maitreya share identical suchness, and so forth. Second, the aspect of arising and ceasing according to conditions: according with the layering of ignorance, it transforms into defilement or purity; defilement and purity are difficult to establish, while the nature remains ever unmoving. Precisely because it is unmoving, it can establish defilement and purity. Therefore, the unmoving is also present within the active aspect; that is the meaning of original awakening in the aspect of arising and ceasing. Relying on this, sūtras teach being undefiled yet defiled, defiled yet undefiled; they also teach that the tathāgatagarbha is the cause of good and non-good, undergoes arising or ceasing, experiences suffering and pleasure, and so forth. However, these two aspects, in their entire essence, are thoroughly harmonized; essence and characteristics are non-dual, without division or boundary, and are conventionally designated as "one." It is the true and real nature among all dharmas. Because this nature possesses wisdom, it is spoken of as "mind"; it does not mean an empty or real single mind, and so forth.

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大乘起信論略述 — Classical Chinese