大乘起信論略述 2

English (machine translation) 2

Language: English

2.1

Composed by the monk Dankuang of Jiankang.

Treatise: "Furthermore, there are four kinds [of dharmas that perfume and produce defiled dharmas and pure dharmas,] arising without interruption..."
Exposition: Within the aspect of arising and ceasing, there are broadly two parts. In its first part on arising and ceasing dharmas, what has preceded has already clarified defiled and pure arising and ceasing, revealing the previously mentioned principle that this consciousness can subsume all dharmas. Next below is the distinction of the mutual support of defilement and purity, extensively revealing the principle of being able to produce all dharmas. In this there are four parts: 1. briefly stating the number of perfumings; 2. listing the names of defiled and pure perfuming; 3. extensively explaining the meaning of defiled and pure perfuming; 4. clarifying the meaning of the exhaustion and non-exhaustion of the two perfumings. This is the first part. Because defiled dharmas are uninterrupted, there are ordinary beings of the six destinies with outflows; because pure dharmas are uninterrupted, there are noble ones of the three vehicles without outflows.

2.3

Treatise: "What are the four? [First is the pure dharma, termed suchness; second is the cause of all defilements, termed ignorance; third is the deluded mind, termed the activity consciousness; fourth is the deluded object,] termed the six sense-data."
Exposition: This lists the names of defiled and pure perfuming. What is called "the pure dharma is termed suchness": within the aspect of arising and ceasing, original awakening and suchness, because their essence is originally pure in self-nature, internally perfume to reverse defilement [and cul]tivate purity, and externally perfume in response to capacities to become pure conditions. "The cause of all defilements is termed ignorance": fundamental ignorance is the cause of [...] and fine defilements, and branch ignorance is the cause of the defilement of the six sense-data. What is called "the activity consciousness is the deluded mind": its essence is not ultimate [...], it originally does not exist in the ultimate, but is falsely perfumed and raised by that ignorance. What is called "the six sense-data are deluded objects": they falsely manifest from the essence of the deluded mind itself and are grasped by the deluded mind of that consciousness of phenomena. However, among the four dharmas, the first one is pure perfuming, and the latter three are defiled perfuming. Because the self-nature of those [...] dharmas has distinctions, it speaks of three in full; to reveal that the essence of that pure dharma has no distinctions, it clarifies only one kind in general.

2.4

Treatise: "As for the meaning of perfuming: [it is like clothing in the world, which originally has no fragrance; yet if a person uses perfume to permeate it,] then it has a fragrant scent."
Exposition: Next below is the extensive explanation of the meaning of perfuming. In this there are two parts: first, general; later, distinct. The [general] also has two parts: first, metaphor; later, application. This is the first part. Here, the "clothing" interchangeably serves as a metaphor for suchness and ignorance; and the mention of "fragrance" applies generally to both good and bad, and accordingly also serves as a metaphor for suchness and ignorance, as each mutually serves as perfumer and perfumed to produce a scent.

2.5

Treatise: "This is also like that: [suchness is pure dharma, originally without defilement, yet when perfumed by ignorance, it possesses defiled characteristics; ignorance is a defiled dharma, originally without pure activity, yet when perfumed by suchness,] it then has pure function."
Exposition: This is the application to the doctrine. In the text it again reveals the meaning of defiled and pure perfuming. "Suchness is without defilement, yet when perfumed by ignorance it possesses defiled characteristics": because in the aspect of arising and ceasing original awakening and suchness are not definitely permanently uniform, when perfumed by ignorance they produce defiled characteristics. Since deluded perfuming lacks the function of reversing defilement, it only says "defiled characteristics" and does not speak of function. "Ignorance is not pure, yet when perfumed by suchness it has pure function": within the aspect of arising and ceasing, original awakening and suchness internally perfume non-awakening, causing it to develop revulsion and seeking, turning back against the stream to accord with reality; hence it is called "pure function." In truth, because a single consciousness contains these two meanings, they mutually perfume each other to universally produce defilement and purity; therefore it speaks of ignorance perfuming suchness, and so forth.

2.6

Treatise: "How does perfuming produce defiled dharmas without interruption?"
Exposition: Next below is the distinct clarification of the characteristics of perfuming. In this there are two parts: first, defilement; later, purity. In defilement there are also two parts: first is the question, followed by the answer. This is the first part.

2.7

Treatise: "It means that depending on the dharma of suchness, [there is ignorance; because there is the cause of defiled dharmas which is ignorance, it then perfumes suchness; because of this perfuming, there is the deluded mind; because there is the deluded mind, it then perfumes ignorance, not awakening to the principle of dharmatā, so that deluded thoughts arise, manifesting deluded objects; because there are the conditions of defiled dharmas which are deluded objects, they then perfume the deluded mind, causing it to念着 and create various karma,] undergoing the sufferings of physical and mental existence and so forth."
Exposition: The answer below has two parts: first, brief; later, extensive. This is the brief part. Here it briefly clarifies the meaning of the three perfumings. "It means that depending on the dharma of suchness there is ignorance" presents the essence of ignorance that covers and perfumes. Deluded dharmas of ignorance cannot stand on their own; therefore it is said that depending on the true there is ignorance. "Because there is the cause of defiled dharmas which is ignorance, it then perfumes suchness" is the meaning of fundamental ignorance covering and perfuming. "Because of this perfuming there is the deluded mind" means that depending on ignorance perfuming and stirring suchness, there is the activity consciousness. This then briefly distinguishes the meaning of the perfuming by ignorance. "Because there is the deluded mind... manifesting deluded objects" reveals that the deluded mind habitually perfumes ignorance, increasing its lack of comprehension and causing the turning consciousness to arise; hence it says "unawakened thoughts arise and the manifesting consciousness," and thus it says "manifesting deluded objects." This then briefly clarifies the meaning of the perfuming by the deluded mind. "Because there are the conditions of defiled dharmas which are deluded objects, they then perfume the deluded mind, etc." reveals that objects sustain and perfume the manifesting consciousness, causing it to dwell upon and become attached to them and create various karma; stirring the ocean of the fundamental consciousness [...] the waves of the six coarse consciousnesses of phenomena: "causing it to dwell upon" refers to the characteristic of cognition and the characteristic of continuity among the six coarse ones, for both of these are conceptual thoughts of grasping at dharmas; "causing it to become attached" refers to the characteristic of grasping and attachment and the characteristic of calculating names and words, for both of these become attached to self and what belongs to self; "creating various karma" refers to generating karma in reliance upon afflictions, raising the characteristic of producing karma; "undergoing the sufferings of physical and mental existence and so forth" refers to receiving fruition in reliance upon karma, which is the characteristic of suffering bound by karma. This then briefly clarifies the meaning of the perfuming by objects.

2.8

[Treatise:] These deluded objects [...] augment the perfuming of grasping. [Commentary:] Below, the text expands upon the previous three points, which are accordingly divided into three parts. This first clarifies the perfuming by objects, expanding upon the previous [phrase], "because there are deluded objects, they perfume the deluded mind," and so forth. That is to say, because the objects manifested by the manifestation-consciousness resemble real phenomena and a real self, they in turn can nurture and perfume the deluded mind of the manifestation-consciousness, and [cause] thoughts and graspings regarding phenomena and self within the consciousness of phenomena. Therefore, it is said that the perfuming of objects has two kinds. Due to the perfuming force of objects resembling phenomena, those attributes of discernment and continuous attributes are thoughts of clinging to phenomena within the consciousness of phenomena; hence it is said, "augment the perfuming of thoughts." Due to the perfuming force of objects resembling a self, the attributes of grasping and attachment to names are graspings of afflictions consisting of views of self and lustful clinging within the consciousness of phenomena; hence it is said, "augment the perfuming of grasping."

2.9

[Treatise:] The perfuming of the deluded mind [...] suffering bound by karma. [Commentary:] This expands upon the previous [phrase], "because there is a deluded mind, it perfumes avidyā." The deluded mind has two kinds: the karma-consciousness and the consciousness of phenomena; hence the deluded mind's perfuming has two kinds. The deluded mind of karma-consciousness can in turn perfume fundamental avidyā, deeply deluding the signless [suchness], enabling the evolving attribute and manifestation attribute to continue, thus bringing about the essential marks of all the sufferings of rebirths and life-paths. Although those persons of the three vehicles transcend the three realms and depart from the coarse, segmented suffering of the consciousness of phenomena, because this fundamental retribution-consciousness remains, they are still afflicted by the suffering of conditioned change and the conditioned activity of the ālaya; hence it is said that they "can experience the suffering of arising and ceasing of arhats," and so forth. The deluded mind of the consciousness of phenomena perfumes the secondary avidyā of views and love, initiating bodily and verbal [actions], performing various karmas, and accomplishing the marks of initiating karma. Because karma can incur future suffering fruits, they experience the segmented coarse suffering of the mark of suffering bound by karma of ordinary beings; hence it is said that they "can experience the suffering of ordinary beings," and so forth.

2.10

[Treatise:] The perfuming of avidyā [...] meaning of the consciousness of phenomena. [Commentary:] This expands upon the previous meaning of avidyā perfuming suchness. Because this avidyā is accomplished in two different kinds, the meaning of avidyā's perfuming has two kinds. Fundamental avidyā can cover and perfume unarisen suchness, causing it to become the active thought of karma, evolving, and manifestation-consciousness—the deluded mind of the fundamental consciousness; hence it is said, "fundamental perfuming can accomplish the meaning of the karma-consciousness," and so forth. Secondary avidyā further covers and perfumes the already-arisen suchness to form its consciousness of phenomena; hence it is said, "the perfuming of the arisen views and love can accomplish the meaning of the discriminating consciousness of phenomena."

2.11

[Treatise:] How does perfuming give rise to pure phenomena without interruption? [Commentary:] Next, the pure perfuming is clarified. There are two parts within this: first the question, then the answer. This is the first.

2.12

[Treatise:] That is to say, because relying [...] joyfully seeking nirvāṇa. [Commentary:] The answer below has two parts: first brief, then expanded. Within the brief there are also two parts: first clarifying the perfuming of the real, then revealing the perfuming of the deluded. This is the first. Saying that there is suchness perfuming avidyā reveals that the real which can perfume, because it possesses the meanings of the greatness of essence, attributes, and function, can perfume avidyā internally and externally. The text from "because of perfuming" clarifies the capacity: that is, the two greatnesses of essence and attributes of suchness serve as the internal cause force of perfuming, while the greatness of function serving as the hearing of perfuming is the external condition force, which causes avidyā to produce a pure deluded mind that loathes the suffering of the three realms and seeks the joy of liberation. The real fundamentally has neither saṃsāra nor nirvāṇa; therefore, joy and loathing belong to the deluded mind. This is the pure function produced by the perfuming of suchness.

2.13

[Treatise:] With this deluded mind [...] perfumes suchness. [Commentary:] Next, the perfuming of the deluded is clarified. There are two parts within this: first correctly clarifying the perfuming, and then revealing the functional efficacy. This is the first. This means that because this deluded mind loathes the suffering of saṃsāra and turns away from the activity of avidyā, and joyfully seeks nirvāṇa and turns toward the tranquility of the real, it perfumes suchness across kalpas and approaches the Mahāyāna, having faith in its own nature, and so forth.

2.14

[Treatise:] Having faith in one's own nature [...] neither grasping nor thinking. [Commentary:] Below, the functional efficacy of perfuming is revealed. There are two parts within this: first clarifying the cause, and then revealing the fruit. This is the first. There are two sections in the text. "Having faith in one's own nature," and so forth, refers to cultivating understanding based on faith; that is, having faith that one's own nature is fundamentally free from active thought, and cultivating the Dharma of freedom from thought as the primary cause. From "knowing in accordance with reality" onward, it refers to cultivating what is [realized] based on understanding, according with the wondrous ground of suchness without abiding, which serves as the auxiliary condition. In all that is cultivated, one perceives no marks of practice and expects no different fruit; hence it is said, "neither grasping nor thinking."

2.15

[Treatise:] Up to the distant [...] objects cease accordingly. [Commentary:] Next below, the fruit is clarified. There are two parts within this: first clarifying the cessation of delusions, and then revealing the realization of principle. This is the first. Due to the force of perfuming since long ago across the three incalculable kalpas in the previous causal [stages], the real function becomes extremely manifest upon reaching this fruitional stage. "Avidyā ceases" means that fundamental avidyā is exhausted. "The mind has no arising" means that the deluded mind is exhausted. "Objects cease" means that deluded objects are gone.

2.16

[Treatise:] Because cause and condition are both [...] accomplishes natural activity. [Commentary:] This reveals the realization of principle. "Cause" refers to avidyā. "Condition" refers to deluded objects. "Marks of the mind" refers to the coarse and subtle defiled minds. Because these are all exhausted, the essence of the mind undergoes transformation of the basis; this is called attaining nirvāṇa and accomplishing natural activity. Transformation of the basis has two kinds: first, transformation of manifestation—that is, because the essence of the mind is manifested through the cause of comprehension, it is called attaining nirvāṇa; second, transformation of acquisition—that is, because the function arises through the generative cause, it accomplishes natural activity.

2.17

[Treatise:] The perfuming of the deluded mind [...] swiftly approaches nirvāṇa. [Commentary:] Next below is the expanded explanation. There are two parts within this: first clarifying the perfuming of the deluded mind, and then revealing the perfuming of suchness. This is the first. The perfuming of avidyā by suchness relies on two deluded minds to produce the cognition that can perfume; hence the meaning of the deluded mind's perfuming has two kinds. Ordinary beings and the like rely on the consciousness of phenomena to produce coarse deluded cognition; loathing movement and rejoicing in stillness, they do not understand that all phenomena are perfumed by consciousness only. Therefore, the cognition of loathing and seeking is called the consciousness of phenomena. This perfumes suchness and increases its force, causing ordinary beings and the like to initiate practice according to phenomena; hence it is said, "relying on ordinary beings and the like, according to what their capacity is able to do." Because they have not yet awakened to the essence of the marks of clinging to phenomena, and the cognition that can perfume is still shallow and slight, being distant and estranged from the real that is perfumed, they cannot swiftly turn toward the path of nirvāṇa, but gradually approach unexcelled bodhi; therefore, relying on the deluded cognition of loathing and seeking of ordinary beings and the like, it is called the perfuming of the discriminating consciousness of phenomena. All bodhisattvas rely on the karma-consciousness to generate cognition of consciousness-only; they realize that cognition is consciousness-only and are free from the previous coarse marks of grasping of the consciousness of phenomena, so they receive the name of "mental consciousness" (manovijñāna), though it is not actually the mental consciousness. It is precisely through this cognition that they deeply accord with the principle of suchness, perfuming suchness over kalpas and increasing their force of wisdom. Now, the bodhisattvas arouse a courageous mind, initiate practice according with [the principle], become free from grasping at phenomena and self, and realize and see the fundamental consciousness. Because the consciousness that can perfume is deep, thick, and penetrating, and its contemplation is close to the real that is perfumed, they can swiftly realize great parinirvāṇa. Therefore, relying on the realized cognition generated by bodhisattvas, it is called the perfuming of the mind (manas).

2.18

[Treatise:] The perfuming of suchness [...] perfuming of function. [Commentary:] This reveals the real. There are two parts within this: first stating the numbers and listing the names, and then broadly analyzing the names. This is the first. Because this suchness possesses the three greatnesses, it can perfume avidyā. The "essential attribute" is the internal cause of perfuming. The "perfuming of function" serves as the condition. Because of the difference between internal and external, essence and function are divided into two. Because they are together an internal perfuming, essence and attribute are taken as one.

2.19

[Treatise:] The perfuming of the essential attribute [...] the nature of objects. [Commentary:] From here downward, the marks are analyzed. There are two parts within this: first explaining separately, and then clarifying together. Within the separate explanation there are also two parts: first clarifying the essence and attributes, and then revealing the greatness of function. Within the first there are also two parts: first correctly revealing it, and then removing doubts. Within the correct revelation there are again two parts: first clarifying the perfuming, and then revealing the functional efficacy. This is the first. "Possessing untainted phenomena" means that the greatness of essence is fully endowed with the untainted inborn virtues, fully possessing inconceivable activity and the like, serving as the causal condition of objects for the greatness of function. "Inconceivable activity" refers to the greatness of function. "Serving as objects" means that the greatness of function can serve as the objects of the six sense faculties for sentient beings. "Nature" means cause. This means that not only does the greatness of essence fully possess untainted phenomena so as to serve as the cause of cognition that perfumes sentient beings, but it also serves as the cause of the objects of the greatness of function to perfume sentient beings.

2.20

[Treatise:] Relying on these two meanings [...] arousing the mind to cultivate practice. [Commentary:] This reveals the functional efficacy. Relying on these inherently existing meanings of the cause of objects and cognition, it constantly perfumes sentient beings. Because of this perfuming force, it causes the deluded mind to arouse the mind to loathe suffering and rejoice in cessation, having faith in one's own nature and cultivating the various practices.

2.21

[Treatise:] Question: [...] enter nirvāṇa equally? [Commentary:] Next is removing doubts. First the question, then the answer. This is the question. "All sentient beings equally possess suchness and equal perfuming" introduces the point of objection. "Why is there faith and lack of faith?" and so forth raises the contradiction and sets forth the difficulty. "Faith and lack of faith" cites the presence or absence of faithful mind in the stage of ordinary beings. "Difference in earlier and later" cites the difference in understanding and practice upon entering the stages. "Should all at one time," and so forth, directly presents the challenge. Since the perfuming of function is equal, how could there be differences? Since there are differences, how could one say they are perfumed equally?

2.22

[Treatise:] Answer: [...] avidyā gives rise to differences. [Commentary:] The answer below has two parts: first explaining inequality in terms of the thickness and thinness of delusion, and then explaining differences in terms of the earlier and later [timing] of conditions. Within the first there are two parts: first correctly revealing the differences in delusion, and then concluding with the clarification of inequality. This is the first. There are three sections in the text. First is revealing the thickness and thinness of avidyā. "Equally one with suchness" reveals the equality of perfuming. Although the real perfumes equally, relying on the real there is fundamental avidyā differing in thickness and thinness, which results in ordinary beings having faith or lacking faith, and the sages and noble ones realizing or not realizing; it is not that perfuming causes it to be so. "Superior afflictions exceeding the sands of the Ganges," and so forth, next reveals the inequality of active afflictions. "Superior afflictions" refers to the active afflictions of the remaining four entrenchments; because they arise actively, they are called superior afflictions. "Afflictions of views of self and lustful clinging," and so forth, reveals the seeds of the affliction-hindrance of the four entrenchments. "Views of self" refers to the first entrenchment-ground. "Lustful clinging" refers to the remaining three entrenchment-grounds. These active and seed delusions exceed the sands of the Ganges in number, and all arise based on avidyā to form differences.

2.23

[Treatise:] All such [...] only the Tathāgata can know. [Commentary:] This concludes by clarifying the inequality. Both of these afflictions arise based on fundamental avidyā. Because fundamental avidyā has many differences, the natures of these delusions have boundless differences. If not for the Buddha's wisdom, how could anyone else know them? Because of these differences in the nature of afflictions, differences in earlier and later occur regarding faith and the like.

2.24

[Treatise:] Furthermore, all Buddha-dharmas [...] then can they be accomplished. [Commentary:] Next below, differences are explained in terms of conditions. There are three parts: principle, metaphor, and application. This is the first. Now, if all Buddha-dharmas such as faith and realization relied solely on the cause without needing external conditions, it might be as challenged. However, now only when externally relying on the perfuming of function and internally having the perfuming as the cause can they be accomplished; therefore, faith, realization, and the like result in having earlier and later, and are not simultaneous.

2.25

[Treatise:] Just as fire within wood [...] there is no such possibility. [Commentary:] This provides the metaphor.

2.26

[Treatise:] Sentient beings are also like this: [...] there is no such possibility. [Commentary:] Next below is the application of the metaphor. There are three parts: first clarifying the lack of conditions, next showing the lack of causes, and finally [showing] the conjunction of causes and conditions. This is the first.

2.27

[Treatise:] Even if there are external conditions, [...] joyfully seeking nirvāṇa. [Commentary:] This reveals the lack of cause. This means that when there is the defilement of avidyā's thick perfuming, even though original awakening constantly initiates internal perfuming, because of avidyā's perfuming the [internal] perfuming lacks force. Even if one encounters the force of the external conditions of good friends, they still cannot cause one to attain the Way.

2.28

[Treatise:] If causes and conditions are fully present, [...] toward the path of nirvāṇa. [Commentary:] This reveals the complete endowment of causes and conditions. "If causes and conditions are fully present," and so forth, first reveals the complete perfuming: "possessing one's own force of perfuming" means that because delusion and karma are slight and weak, the causal perfuming is forceful; "also being protected by the compassionate vows of Buddhas and the like" means responding to the compassionate vow perfuming of external conditions. From "being able to give rise" onward, the benefit of perfuming is revealed: "giving rise to the mind of loathing suffering and cultivating wholesome roots" refers to practice of one's own allotment; "because of cultivating wholesome roots," and so forth, refers to practice of superior progress. Once one meets Buddhas and the like who indicate the good and bad, teaching the three vehicles and the six perfections to cause one to abandon evil and follow wholesome actions, they speak of future benefits to cause the practicing mind to gain benefit, and praise their practice to cause the mind to rejoice. Since [they are guided] by such indication, instruction, benefiting, and rejoicing, they are able to advance toward the path of nirvāṇa.

2.29

[Treatise:] Perfuming by function […] the power of external conditions.
[Exposition:] Below, perfuming by function is explained. In this there are two parts: first, a general designation indicating the matter; next, a specific elucidation with reference to conditions. This is the first. It means that the functions initiated by the buddhas and bodhisattvas, their adaptations manifesting from great compassion and broad vows, are initiated through many means; and whenever anyone happens to see or hear them, none fail to receive benefit. Therefore, they are the power of external conditions for sentient beings.

2.30

[Treatise:] Such external conditions […] are briefly stated as being of two kinds.
[Exposition:] Next is the specific elucidation with reference to conditions. In this there are three parts: designation, enumeration, and explanation. This is the first.

2.31

[Treatise:] What are the two? […] equal conditions.
[Exposition:] This is the enumeration of names. The diverse nirmāṇakāyas seen by a mind of weariness are called "differentiated." The sambhogakāya according with the nature seen by a concentrated mind is called "equal." They obtain those names in accordance with the objects and minds [perceiving them].

2.32

[Treatise:] Regarding differentiated conditions: whether seeing or remembering […]
[Exposition:] Next, the characteristics are differentiated. In this there are two parts: first, clarifying differentiated conditions; next, displaying equal conditions. Within the former there are also two parts: first, general; next, specific. In stating the general, there are also two parts: first, clarifying the cause for evoking the function; next, properly clarifying the characteristics of the function. This is the first. Saying "this person" refers to a person of receptive inclination, namely the differentiated capacities among ordinary persons and Hinayānists. "Buddhas and bodhisattvas" identifies the essence of the external conditions; it means that from the initial stage up to the Buddha fruition, they serve as differentiated conditions for those ordinary persons and Hinayānists. From "initial aspiration" downward clarifies the scope and period of the conditions evoked. "Whether seeing or remembering" clarifies the practitioner's mind as the vessel evoking the function; that is, seeing their bodily forms and remembering their virtues, whereby one can evoke superior functions.
[Treatise:] Or becoming relatives […] conditions of immeasurable practices.
[Exposition:] Below clarifies the function. In this there are two parts: first, clarifying the specific functions; next, differentiating the benefits of the function. This is the first. In the text there are two meanings. First, five phrases unfold the general into the specific: wishing to cause them to receive kindness, they manifest as relatives, gathering sentient beings through affectionate love; wishing to make them rejoice in serving and attending, they manifest as servants, dwelling in low positions to interact with beings; wishing to make them admire righteous conduct, they manifest as friends of the same kind to encourage and inspire them; wishing to make them weary of violation and slander, they manifest as enemies, terrifying them into entering the path; wishing to make them accomplish loving practice in the future, they arouse the four means of embracing to guide them and cause them to cultivate. From "down to" below gathers the specific back into the general: all that is enacted as conditions of immeasurable practices constitutes the power of external conditions for sentient beings.

2.33

[Treatise:] Because they arouse great compassion […] obtaining initial benefit.
[Exposition:] This differentiates the benefits of the function. The text is easily understood.

2.34

[Treatise:] These conditions are of two kinds […] being delivered from afar.
[Exposition:] Next below, they are differentiated and unfolded. In this there are two parts: first, unfolding proximate and distant; next, unfolding understanding and practice. This is the first. That is, for those whose faculties are mature and easily delivered, they serve as proximate conditions; for those whose faculties are not yet mature and difficult to deliver, they serve as distant conditions. Therefore, it is said that the buddhas and others universally gather and benefit them.

2.35

[Treatise:] These two conditions, proximate and distant […] conditions for receiving the path.
[Exposition:] This unfolds understanding and practice. That is, within each of the aforementioned two conditions, proximate and distant, are unfolded the two conditions of advancing practice and receiving the path, causing them to cultivate their own portion; therefore, they are named "conditions for augmenting practice," because they augment practice. Causing them to cultivate superior advancing practice is named "conditions for receiving the path," because they advance toward the higher path.

2.36

[Treatise:] Regarding equal conditions […] manifesting their activities.
[Exposition:] Next, equal conditions are displayed. In this there are two parts: first, clarifying those who can act as conditions; next, explaining the meaning of "equality." This is the first. Saying "bodhisattvas" refers to those of the first bhūmi and above, for upon entering the bhūmis they first realize the cognition of identical essence. "All wishing to deliver" refers to an equal mind; through this they wish to deliver all sentient beings. "Spontaneous" and so on means that their constant function responds to capacities, effortlessly perfuming without interruption. "By virtue of identical essence" and so on means that by obtaining the equal essence of sentient beings, in seeking to extinguish others' suffering they seek to extinguish their own suffering, and as appropriate for seeing and hearing, they manifest activities and functions.

2.37

[Treatise:] Sentient beings […] see all buddhas.
[Exposition:] This dispels an external doubt and explains the meaning of "equality." The external doubt says: If it is said that they can manifest equal conditions and functions, why do sentient beings see distinctions? Therefore, this explains: equal conditions respond to equal capacities. "Equal capacities" refers to sentient beings above the three grades of worthies and so forth, who, relying on the power of samādhi, completely see all buddhas. The dimensions of their bodies are equal, without characteristics of delimitation between self and other; hence it says "equally seeing all buddhas."

2.38

[Treatise:] This perfuming of essence and function […] is of two kinds.
[Exposition:] Above, the perfuming of essence and function was clarified separately. Next below, they are explained together. In this there are two parts: first, designation; next, explanation. This is the designation.

2.39

[Treatise:] What are the two? […] concordant with the function.
[Exposition:] Below, the explanation has two parts: first, not yet concordant; next, already concordant. "Ordinary persons" and so on identifies the persons in reference to their stages. "Perfuming by manas and mano-vijñāna" differentiates the inferiority of their practice: ordinary persons and the two vehicles perfume through mano-vijñāna; newly aspiring bodhisattvas perfume through manas. Although it is the consciousness arisen from the perfuming of tathatā, there is still conceptual differentiation and they have not yet accorded with tathatā; hence it says "they cultivate relying on the power of the mind." From "not yet obtaining" downward clarifies being unconcorded: because they have not yet realized non-conceptual cognition and not yet brought the dharmakāya to light, they are not concordant with the identical essence of the Buddha; hence it says "not having obtained the non-conceptual mind, they are not concordant with the essence." Because they have not yet realized subsequent cognition, they have not yet manifested the nirmāṇakāya in the same way as all buddhas, and are not concordant with the function of all buddhas. "Sovereign activity" refers to the function of the enjoyment and transformation bodies. Saying "practicing" refers to subsequent cognition; because subsequent cognition can arouse the function of the enjoyment and transformation bodies, it is called the practice of sovereign activity.

2.40

[Treatise:] Second, those already concordant […] extinguishing avidyā.
[Exposition:] "Dharmakāya bodhisattvas" specifies the persons by indicating their stage, meaning the bodhisattvas of the bhūmis. "Obtaining the non-conceptual mind" directly shows concordance; that is, obtaining the fundamental cognition that accords with principle is called obtaining this mind, whereby one is identical with the Buddha's essence, and is therefore concordant with the essence of all buddhas. By obtaining subsequent cognition that accords with phenomenal quantity, one can arouse transformative functions, and is therefore concordant with the cognitive function of all buddhas. "Only relying on the power of Dharma" and so on shows the superiority of their practice: from the first bhūmi upward, they realize the phenomena of tathatā and initiate all practices, cultivating effortlessly solely relying on realized cognition; this is called "spontaneously cultivating relying on the power of Dharma." By superior practice perfuming tathatā, when tathatā is made manifest, avidyā is extinguished.

2.41

[Treatise:] Furthermore, defiled dharmas […] to the end of the future.
[Exposition:] Above, the meanings of defilement and purity were broadly displayed. From here downward is the fourth section, displaying the meaning of the termination of defiled and pure perfuming. In this there are three parts: first, designating and raising its characteristics; next, inquiring into the reason; next, explaining the rationale of the meaning. This is the first. "Defiled dharmas" refers to fundamental and derivative non-awakening. "Pure dharmas" refers to original and initial awakening. Although both are beginningless, with respect to reciprocal perfuming there is termination and non-termination.

2.42

[Treatise:] What does this mean?
[Exposition:] This inquires into the reason. There are two senses here: The perfuming of defilement and purity both exist without beginning; why is it that defiled perfuming has a termination, while pure perfuming is without interruption? Only when defilement and purity are mutually conditioned does the meaning of perfuming hold; if one has already attained buddhahood, there are no defiled dharmas, so how can it be said that the perfuming of pure dharmas is without interruption?

2.43

[Treatise:] Because the dharma of tathatā […] therefore it has no interruption.
[Exposition:] This explains the rationale of the meaning. "Because the dharma of tathatā constantly perfumes, the deluded mind is extinguished" explains the first aspect: that defiled perfuming is an impermanent dharma arisen from delusion concerning the principle, and therefore it has an extinction; the perfuming of pure dharmas arises in accordance with the principle and is a permanent dharma, and therefore it has no interruption; hence it says "tathatā constantly perfumes," and so forth. "The dharmakāya becomes manifest" and so on answers the subsequent inquiry: if one has not yet become a buddha, the dharmakāya is not yet manifest, and because of perfuming by essence there are defiled characteristics; if one has already become a buddha, the dharmakāya becomes manifest, and because of perfuming by function defilement is extinguished; whereby this pure perfuming is without end.

2.44

[Treatise:] Furthermore, the intrinsic essence and attributes of tathatā […]
[Exposition:] Of the two parts within the aspect of arising and ceasing, the preceding section has already explained the dharmas of the mind of arising and ceasing, completing the explanation of the characteristics of the causes and conditions of this mind's arising and ceasing from the statement of doctrine. Next below clarifies the meaning shown by it, explaining the meaning of "capable of showing the intrinsic essence of the Mahāyāna" and so on from the statement of doctrine. In this there are two parts: first, explaining together the two greatnesses of essence and attributes; next, explaining separately the meaning of the greatness of function. In the former there are also two parts: first, generally designating the names of the two greatnesses; next, explaining separately the meanings of the two greatnesses. This is the first. Because these essence and attributes are mostly explained in reference to ordinary stages and are distinct from function, the two are explained together. The greatness of function is clarified with reference to the compassion and wisdom of buddhas and bodhisattvas, and is therefore treated separately. Hence it says "the intrinsic essence and attributes of tathatā."

2.45

[Treatise:] All ordinary persons […] are ultimately constant and eternal.
[Exposition:] Next below separately explains the meanings of the two greatnesses. Between the two greatnesses, this is divided into two: this is the greatness of essence. Although persons are divided into superior and inferior according to their stages, because the essence accords with the person, it has never increased or decreased. The next two phrases explain the reason for this: at the prior limit, the ordinary stage, it does not arise, so it does not increase; at the subsequent limit, the Buddha stage, it does not cease, so it does not decrease. The next phrase further explains this meaning: because it is constant, it does not arise at the prior limit; because it is eternal, it does not cease at the subsequent limit. Since it is constant and eternal, from ordinary being to sage its essence is ultimate.

2.46

[Treatise:] From the beginning […] all virtues.
[Exposition:] Next, the greatness of attributes is clarified. In this there are two parts: first, properly clarifying the inborn virtues; next, questions and answers re-explaining them. Within the former there are also two: first, clarifying the characteristics of the virtues; next, showing how the name is established. In the former there are further three: first, general designation; next, specific explanation; next, general conclusion. This is the first. It means that all virtues of this greatness of attributes are originally complete within the self-nature of the greatness of essence and are not newly arisen; therefore, they are named "inborn virtues," just as the eight virtues of water are not separate from water.

2.47

[Treatise:] Namely, the intrinsic essence […] meaning of sovereignty.
[Exposition:] This is the specific explanation. In the text, six phrases display the characteristics of six virtues. First, it displays the meaning of original awakening's illumination. Next, it clarifies the meaning of clearly illuminating all dharmas. Next, it clarifies the meaning of clear illumination being non-erroneous. Next, it clarifies the meaning of the nature being free from affliction and defilement. Next, it displays the meaning of pure virtues being complete. Finally, it displays the meaning of inborn virtues being unalterable. Thus, due to each preceding phrase there is each succeeding phrase, and each succeeding phrase displays the meaning of each preceding phrase.

2.48

[Treatise:] Complete with such […] inconceivable Buddha-dharmas.
[Exposition:] This is the general conclusion. The inborn virtues, as numerous as dust and sands, are all identical with the ultimate essence, hence it says "not separate"; continuing without beginning, hence it says "not interrupted"; sharing one and the same flavor, hence it says "not different." The meanings of the virtues are profound and broad, hence named "inconceivable"; being all dharmas of awakening, they are named "Buddha-dharmas."

2.49

[Treatise:] Down to being fully satisfied […] the Tathāgata's dharmakāya.
[Exposition:] Having displayed the characteristics of the virtues, next it shows how the names are established. Citing the broad to reach the brief, it says "down to." Displaying the completeness of all virtues, it says "fully satisfied." Having nothing further to be sought, it says "lacking nothing." Capable of containing the myriad virtues of the Tathāgata at the fruition stage, it is named the "tathāgatagarbha." The characteristics of fruition virtues being revealed as the support for myriad virtues, it is named the "dharmakāya."

2.50

[Treatise:] Question: It was said above […] various virtues?
[Exposition:] Above, the meaning of inborn virtues was properly clarified. Next below, questions and answers re-elucidate it. In this there are two parts: first, the question; next, the answer. This is the first. That is, clinging to the idea that the ultimate essence is definitely free of all characteristics, one doubts whether there are these characteristics of virtues.

2.51

[Treatise:] Answer: […] therefore they are not two.
[Exposition:] Below, the answer has two parts: first, clarifying that though differentiated they are not two; next, displaying that though not two they are differentiated. This is the first. In the text there are three clauses: First, displaying that all virtues, although extensive and numerous, are of the same one flavor. Next, explaining the reason: because there is no non-conceptual grasper mind, and also free from the characteristics of the grasped objects of conceptualization. Because there is no dual grasping, they are of the same one flavor. The lower phrase is the general conclusion: because of the identical one flavor of the nature of tathatā, therefore what was said previously is not two.

2.52

[Treatise:] Furthermore, by what meaning [is it revealed]? ... is indicated through the characteristics of arising and ceasing.
[Exposition:] Below, it reveals differentiation within non-duality. In this, there are two parts: first brief, and then expanded. This is the first. In the text there are four lines. The first half is the phrasing of the doubt: since it is non-dual, by what [ground] does one speak of differentiation? The second half resolves and dispels it: relying on the defiled dharmas [as numerous as the] sands of the Ganges in arising and ceasing, by contrast with these, the differentiation of the virtues of reality is indicated. Temporarily citing the root of defilement, it mentions only karmic consciousness; in reality, it generally applies by contrast to all defilements.

2.53

[Treatise:] How is this indicated?
[Exposition:] Next below, it explains this in detail. In this, there are two parts: first the question, and then the revelation. This is the question concerning the meaning of what is indicated by contrast with defilement.

2.54

[Treatise:] Because all dharmas ... fundamentally have no thought.
[Exposition:] The answer below has three parts: first, stating the principle concerning which there is delusion; next, contrasting with defilement to reveal virtue; and finally, concluding to explain the name. This is the first. Because all dharmas are the mind in terms of suchness, and the real is not false, all dharmas fundamentally have no thought.

2.55

[Treatise:] Yet there is deluded mind ... because it has the meaning of radiant light.
[Exposition:] Next below, it reveals virtues by contrast with defilement. In this, there are two parts: first, clarifying the distinct characteristics of virtues by contrasting with defilement; second, clarifying that it is endowed with all virtues by contrasting with defilement. In the first, revealing the previous six meanings of virtue is divided into six. This is the first, the meaning of the light of wisdom of original awakening. That is, all deluded minds, in non-awakening, give rise to thoughts and perceive various objects, so generally speaking, [this is] avidyā. The mind-nature does not arise; therefore, it is said to have the meaning of radiant wisdom-light.

2.56

[Treatise:] If the mind gives rise to views ... because it has the meaning of illumining the dharmadhātu.
[Exposition:] This reveals the meaning of illumining all dharmas. If the mind gives rise to the defilement of deluded views, because there is something seen, there is something not seen. The mind-nature is free from these deluded views; therefore, it is said to have the meaning of illumining all dharmas.

2.57

[Treatise:] If the mind has movement, it is not true knowing.
[Exposition:] This reveals the meaning of being unlike [such movement] through contrast. Here it should say: If the mind has movement, it is not true knowing; because the mind-nature is free from movement, it clearly has the meaning of being true knowing. Because the text is abbreviated, it means: if the mind gives rise to the nine kinds of deluded movements, it is not true knowing; because the mind-nature is free from movement, the mind-nature is said to have the meaning of true knowing.

2.58

[Treatise:] It has no self-nature.
[Exposition:] This reveals through contrast the meaning of the nature being free from the defilement of afflictions. Here too the text is abbreviated; if full, it should say: If the mind has movement, it has no self-nature; because the mind-nature is free from movement, it has the meaning of the mind being pure in its self-nature. This means that all moving thoughts lack self-nature, [which is contrasted with] the meaning of the pure mind.

2.59

[Treatise:] It is not permanent, not blissful, not self, and not pure.
[Exposition:] This reveals through contrast the meaning of the virtues of purity being fully complete. Here it should say: If the mind has movement, it is not permanent, blissful, and so forth; because the mind-nature is free from movement, it has the meaning of being permanent, blissful, self, and pure. If the mind has movement, it transmigrates through the six destinies, so it is not permanent; being the suffering of conditioning, it is not blissful; being driven by afflictions, it is not self; and its nature is defiled, so it is not pure. The mind-nature is unmoving, reversing these four, which is the meaning of being permanent, blissful, self, and pure.

2.60

[Treatise:] Fevered affliction and decay-transformation, and thus not sovereign.
[Exposition:] This reveals through contrast the meaning of the nature's virtues having no alteration. Here too it should say: If the mind has movement, it has fevered affliction and decay-transformation, and thus is not sovereign; because the mind-nature is free from movement, it has the meaning of being cool, unchanging, and sovereign. Afflictions burn the mind, hence called 'fevered affliction.' Deluded defilements change, hence called 'decay-transformation.' Being bound by karmic fruits is being non-sovereign. The mind-nature being unmoving lacks these meanings, so suchness is said to have the meaning of being cool, unchanging, and sovereign.

2.61

[Treatise:] And so on, fully possessing ... manifested through the meaning of characteristics.
[Exposition:] This adduces all defilements to reveal the characteristics of all virtues. Saying 'and so on' is a term of generalization. Delusions pervade [like the] sands of the Ganges; reversing and contrasting with these, reality is constantly unmoving, which indicates that reality has virtuous characteristics surpassing the sands of the Ganges.

2.62

[Treatise:] If there were arising ... the tathāgatagarbha.
[Exposition:] This is the third part, adducing virtues to explain the names. If the mind were further to give rise to external thoughts seeking it, there would be insufficiency, hence deficiency. Because the pure dharmas are complete within the mind-nature without anything further to seek, it is said to have no thought. Because there is no thought, it is complete in purity. Because this one mind is complete in virtuous dharmas, it serves as the locus of pure dharmas and is called the dharmakāya; because it can embrace the pure virtues of the Tathāgata, it is called the tathāgatagarbha.

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大乘起信論略述 — Classical Chinese