This is the fourth installment of seven of my new translation of the Treatise. Brackets indicate material inserted by me as the English translator to aid the reader. GW
<><><>
TREATISE on the GREAT VEHICLE’S
AROUSING of FAITH
[3. The Characteristics of Discriminating Birth and Extinction]
[a. Two Kinds of Characteristics of Discriminating Birth and Extinction]
Next in reply, for that which are the characteristics of discriminating birth and extinction there are two kinds.
What are said to be the two?
That which is first is ‘the crude,’ because it is corresponding together with mind.
That which is second is ‘the subtle,’ because it is not corresponding together with mind.
Again, the crude in the middle of the crude is the objective-realm of ordinary people; the crude in the middle of the subtle as well as the subtle in the middle of the crude is the objective-realm of the bodhisattvas; and the subtle in the middle of the subtle is the objective-realm of the Buddhas.
These two kinds of birth and extinction depend on the scenting from ignorance, and its existence actually designates depending on the cause (hetu) and depending on conditions (pratyaya); because that which ‘depends on the cause’ is the meaning of non-enlightenment and because that which ‘depends on conditions’ is the meaning of delusions making the objective realm(s).
If the cause is extinguished
then conditions are extinguished, and because the cause is extinguished the
non-corresponding mind is extinguished, and because conditions are extinguished
the corresponding mind is extinguished.
[Q&A: The parable of ocean and wind.]
A question states: “If that which is Mind is extinguished, what is said to be continuity? And if there is continuity, what is said to articulate ultimate extinction?”
The answer states: “That which is actually declared to be extinction is only the extinction of the characteristics of Mind; it is not the extinction of the essence of Mind.
It is like the wind depending on the water and then having the characteristics of movement. If that which is water is extinguished, then the characteristics of wind are cut off and rest by having nothing to depend on. By means of the water not being extinguished the characteristics of wind have continuity, because only if the wind is extinguished are the characteristics of movement accordingly extinguished, this is not the water extinguished.
“Ignorance is likewise thus by depending on the essence of mind and yet moving.
If the essence of Mind is extinguished, then the
multitude of beings are cut off and rest by having nothing to depend on. By means of the non-extinction of the
essence, Mind attains continuity. Because only stupidity is
extinguished, the characteristics of Mind are accordingly extinguished; it
is not the known Mind that is extinguished.”
[b. The Four Kinds of Scenting of Things]
[(1) The Four
Kinds Things Scented]
Next in reply, because there are four kinds of meaning for the scenting (vasana) of things (dharmas), stained things and pure things arise incessantly and vanish. What are said to be the four?
That which is first are the pure things, named as ‘True Suchness.’
That which is second are all the causes of the stained, named as ‘ignorance.’
That which is third is the deluded mind, named as ‘karmic-activity consciousness.’
That which is fourth is the deluded objective realm, which designates ‘the six dusts.’
That which is the meaning of scenting is like clothing in the world that
truly has no odor, but if people use odors to scent them,
then they have the air of the odor. Likewise,
this is so for the pure things of True Suchness that really have no stain, but
because of the means of ignorance and scenting, then there are the
characteristics of stain. The stained things of ignorance really are impure
karmic-activity, but because of the means of True Suchness and scenting, then
there is pure function.
[(3) Scenting in the Direction of Ignorance]
Why is it said that scenting arouses stained things incessantly? It actually designates that because of dependence on the things (dharmas) of True Suchness, there is ignorance. Because by there being ignorance as the cause of stained things, then it scents True Suchness/ Because by means of scenting, then there is deluded mind, and by means of having deluded mind, then it scents ignorance. Because the things of True Suchness are not comprehended, unenlightened thoughts arise to manifest the deluded objective realm. Because by there being the deluded objective realm, stained things are conditions that then scent the deluded mind, and by directing their attachment to thoughts they create every kind of karmic-activity to receive suffering (dukkha) by all of the body and mind equally.
[(a) Two Kinds
of Scenting
of the Deluded Objective Realm]
Consequently, there are two kinds of meaning of the scenting of this deluded objective realm. What is said to be the two? That which is first is the scenting that enlarges thinking. That which is second is the scenting that enlarges grasping.
[(b) Two Kinds of Scenting of the Deluded Mind]
Consequently, there are two kinds of meaning of the scenting of the deluded
mind. What is said to be the two? That
which is first is the fundamental scenting of karmic-activity consciousness, because
it is able to receive the suffering of birth and extinction of the Arhats,
Pratyekabuddhas, and all Bodhisattvas.
That which is second is the scenting that enlarges the discriminating-affairs
consciousness, because it is able to receive the common person’s suffering from
the bonds of karmic-activity.
[(c) Two Kinds of Scenting of Ignorance]
There are two kinds of meaning of the scenting of ignorance. What is said to be the two? That which is first is the fundamental scenting, because it utilizes the ability to bring to completion the meaning of karmic-activity consciousness. That which is second is the scenting that actually arouses views and desires, because it utilizes the ability to bring to completion the meaning of discriminating-affairs consciousness.
[(4) Scenting in the Direction of True Suchness]
Why is it said that scenting arouses pure things incessantly? It actually designates that because of there being things of True Suchness, it is able to scent ignorance. Because by using the power of the causes and conditions of scenting, it then directs the deluded mind to be weary of the suffering of birth and death and to take delight in seeking nirvana. Because by this means, the deluded mind has the causes and conditions of weariness and seeking and then scents True Suchness.
By
one’s own faith in self-nature, one knows that in the mind’s deluded movement
there is no objective-realm in front (of one) and cultivates being far removed from
things. Because by means of reality as it is, one knows
there is no objective realm in front (of one), every kind of skillful
means arises in accord with practice, and (one) does
not grasp and does not think. Because by the power of scenting from long duration,
ignorance is then extinguished. Because by means of the extinction of ignorance,
the mind has no existing arising. Because by means of having no arising, the
objective realm is accordingly extinguished. Because by means of causes and
conditions being altogether extinguished, the characteristics of mind in all
cases are exhausted and is called
“attaining nirvana and accomplishing autonomous karmic-activity.”
[(a) Two Kinds of Scenting of Deluded Mind]
The
meaning of the scenting of the deluded mind has two kinds. What are said to be
the two?
[(i) The Scenting of the Discriminating-Affairs Consciousness]
That which is first is the
scenting of the discriminating-affairs consciousness (mano-vijnana, the 6th consciousness discriminating the
affairs of the 1st to 5th consciousnesses), because it depends on the various
ranks of the common people and the people of the two vehicles to be wearied
with the suffering of birth and death and, according to the strength of their
actual capacity, by gradual steps their course turns toward the unsurpassed
Way.
[(ii) The Scenting of Cognition]
That which is second is the scenting
of cognition (manas, the 7th
consciousness), because it designates the initiating-Mind of the various Bodhisattvas bravely
determined to hasten along the path to Nirvana.
[(b) Two kinds of Scenting of True Suchness]
The meaning of the scenting of
True Suchness has two kinds. What is said to be the two? That which is first is the scenting of the characteristics
of one’s own essence. That which is
second is the scenting of function.
[(i) The Scenting of the Characteristics of One’s Own Essence]
That
which is the scenting of the characteristic of one’s own essence, from
beginningless past possesses the non-outflowing perfected Dharmas having the
inconceivable karmic-activity and the nature of making an objective realm. Depending
on these two meanings it continually scents, because by means of having the
power, it is able to direct the multitude of beings to be weary
of the sufferings of birth and death, to rejoice in seeking nirvana, and with
their own faith that in their personal body they have the Dharma of True
Suchness, to initiate mind to cultivate practice.
[Q[&A]
A question states, “If that
which is the meaning is that all the multitude of beings entirely have True
Suchness and are equally in all cases scented by it, then why is it said that some
‘have faith’ and some ‘have no faith,’ and immeasurable discriminations one
after another? In all cases they should at the same time know for themselves
that they have the Dharma of True Suchness and zealously cultivate skillful means
to equally enter nirvana.”
The answer states, “True Suchness is one at the root, yet there is immeasurable and boundless ignorance, because having already come from the root one’s own nature discriminates thick and thin are not the same. Equal to more than the Ganges’ sands are the higher afflictions that depend on discriminations aroused by ignorance; the afflictions of egotistic views and of the stains of desire depend on discriminations aroused by ignorance. So it is that every affliction depends upon ignorance to actually arise. Because the immeasurable discriminations are one after the other, only Tathagatas are able to know.
“Furthermore, the Dharma of the various Buddhas has causes and has conditions. Causes and conditions are fully endowed, thereupon one attains accomplishment. As the nature of fire within the wood is the fire’s direct cause, if there is no person to know this, then there aren’t provisional skillful means able by themselves to burn the wood without having the proper situations. The multitude of beings are likewise like that. Although there is the power of scenting as the direct cause, if one does not happen to encounter the various Buddhas, bodhisattvas, good and virtuous friends, etc., to use as conditions to enable oneself, that which is capable of cutting off afflictions and entering nirvana consequently has no proper situations. Even though there is the power of external conditions, nevertheless the internal pure Dharmas do not yet have scenting power, likewise they are unable ultimately to be weary of the suffering of birth and death and to rejoice in seeking nirvana. If that which are the causes and conditions are fully endowed, it actually designates having on one’s own the power of scenting.
“Furthermore, because of the
vows of merciful compassion of the various Buddhas, bodhisattvas, etc., they are able to arouse the mind of the weariness
of suffering, the faith there is nirvana, and the cultivation of the habits of
good roots. Because by means of the maturation of the cultivation of good roots,
consequently they happen upon the various Buddhas and bodhisattvas who reveal
and teach for their benefit and happiness. Thereupon they are able to advance their
coursing toward the Way to nirvana.”
[(ii) The Scenting of Function]
That which is the scenting of function
exactly is the power of external conditions on the multitude of beings, so
it is that the external conditions have immeasurable meanings, but in outline
two kinds are articulated. What are said to be the two? That which is first are the particular
conditions. That which is second are the
universal conditions.
[((1)) The Particular Conditions]
That which are the particular conditions are related to those people who, from their original resolve beginning to seek the Way and up to as far as their attaining Buddhahood, depend upon the ranks of the various Buddhas and bodhisattvas, and if from within the utility of seeing and recollecting them, perhaps as the extended family of father, mother, and various relatives, perhaps as attendants, perhaps as a known friend, perhaps as an enemy, perhaps arousing the four inclusions, up to as far as everything which is done as the immeasurable conditions of practice, then by means of arousing Great Compassion and by the power of scenting, they are able to direct the multitude of beings to increase their good roots, because if they see and if they hear, they attain blessings.
[((a))
Two kinds: Near and Remote]
There are two kinds of these conditions. What are said to be the two? That which is first are the near conditions because they are able to carry across quickly. That which is second are the remote conditions, because they are able to carry across from long ago.
[((b)) Two kinds: Practice and Receiving
the Way]
Indeed, the two kinds of near and remote are again discriminated with two kinds. What are said or the two? That which is first are the conditions of broad and wide practice. That which is second are the conditions of receiving the way
[((2))
The Universal Conditions]
That which are universal conditions are the vows to liberate all the multitude of beings in all cases by all the various Buddhas and Bodhisattvas that spontaneously scent continually and do not abandon anyone, and according to what they see and hear, likewise they manifest and produce karmic-activity. Because it actually designates that the multitude of beings can depend upon Samadhi to consequently attain the universal and see the various Buddhas.
[(iii) Two kinds of Scenting of the
Function of Essence]
This scenting of the function of the essence is again discriminated into having two kinds. What are said to be the two?
[((1)) The Not Yet Corresponding]
That which is first is the “not yet corresponding,” and it designates the common people, [the followers of] the two vehicles, and the ranks of bodhisattvas who are at the beginning of initiating-cognition, because they use the scenting of cognition and cognitive consciousness to depend on the power of faith, likewise they are able to cultivate practice. This is because they have not yet attained the mind of nondiscrimination that grants the correspondence of essence and because they have not yet attained autonomy of karmic-activity to cultivate practice that grants the correspondence of function.
[((2)) The Already Corresponding]
That which is second is the “already corresponding,” and it designates the Dharma-body Bodhisattvas who have attained the mind of nondiscrimination that grants the correspondence of the function of the knowing of the various Buddhas that only depends on the power of the Dharma to spontaneously cultivate practice, scent True Suchness, and destroy ignorance.
[c. The Interruption and Non-interruption of Scenting]
Next in reply, stained things have already come from without a beginning and are scented uninterruptedly until arriving at the attainment of Buddhahood and afterward consequently have interruption. But the scenting of pure things consequently have no existing interruption or exhaustion in the future. What is said to be the meaning of this? Because by means of the constant scenting of the Dharma of True Suchness, the deluded mind is consequently extinguished, and the Dharma-body is manifestly revealed to be arousing the scenting of function and for this reason there is no existing interruption.
<><><>
LINKS:
Today is 2/27/22 and you can still join the Study Group by using the Eventbrite sign up. EventLink: https://www.eventbrite.com/e/238083432957
Study Group Schedule
#1. 1/27 – Table of Contents, with historical introduction and overview of the scope and outline, with reference to the provenance controversies and translation issues regarding title and faith.
#2. 2/03 – Translation 1/7: The First Part “Articulating the Causes and Conditions,” and the Second Part “Articulating the Meanings Set Forth.”
#3. 2/10 – Translation 2/7: The Third Part “Articulating the Explanations,” Section One to One.I.B.1.a.
#4. 2/17 - The first part of Part Three was so full of the focus on True Suchness that we added another meeting. Therefore, Meeting 4 took up the second part of the Meeting 3 translation.
#5. 2/24 – Translation 3/7: The Third Part “Articulating the Explanations,” Section One.I.B.1.b. to 2.b.
#6 3/03 – Translation 4/7: The Third Part “Articulating the Explanations,” Section One, I,B.3.
#7. 3/10 – Translation 5/7: The Third Part “Articulating the Explanations,” Section One, II. and Section Two.
#8. 3/17 – Translation 6/7: The Third Part “Articulating the Explanations,” Section Three.
#9. 3/24 – Translation 7/7: The Fourth Part “Articulating Faith in Mind and Cultivating Practice.” and the Fifth Part “Articulating and Exhorting the Benefits of Cultivation.”
