This is the third installment of seven with my new translation of the Treatise. Brackets indicate material inserted by me as the English translator to aid the reader. GW
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TREATISE on the GREAT VEHICLE’S
AROUSING of FAITH
<>For Meeting 4 Discussion<>
[b. Wherein
is Declared the Meaning of Non-enlightenment]
That which actually is
declared the meaning of non-enlightenment is because it designates not knowing
reality as the oneness of things and True Suchness.
[(1) The Mutual
Dependence of Non-enlightenment and Enlightenment]
Non-enlightenment arises in the mind, and then there are its thoughts. Thoughts are without characteristics of their own and are not separate from original-enlightenment.
This
may be likened to a confused person who, because of depending on direction, is
confused, and if separate
from directionality, then there is no existence of confusion. The multitude of beings are
also like that, because
they depend on enlightenment, they are confused, and if separate from enlightened
nature, then there is no non-enlightenment.
Because it uses the existence of non-enlightenment, the
mind of antithetical conceptualization is able to know the name and meaning for articulating true enlightenment. If separated from the mind of non-enlightenment,
then there are no individual characteristics of true enlightenment that may be
articulated.
[(2) Three
Characteristics Born of Dependence on Non-enlightenment]
Next in reply, because of dependence on non-enlightenment, three kinds of characteristics are born that take part in that non-enlightenment and are inseparably interrelated. What are said to be the three?
[(a) The
Characteristic of the Karmic-Activity of Ignorance]
That which is first is the characteristic of the karmic-activity of ignorance, because by utilizing dependence on non-enlightenment the mind moves, and to articulate it, it becomes called “karmic-activity.” Consequently, enlightenment is unmoving, and consequently in moving there is suffering (dukkha), because effect is inseparable from cause.
[(b) The Characteristic of Being Able to Perceive]
That which is second is the characteristic of being able to perceive, because by utilizing dependence on movement, one is able to perceive. Consequently, with non-movement there is no perceiving.
[(c) The Characteristic of an Objective Realm With
Its Six Characteristics]
That which is third is the characteristic of an objective realm, because by utilizing dependence on being able to perceive, an erroneously objective realm manifests. Consequently, separate from perceiving there is no objective realm.
Because of utilizing the conditions of an existing objective realm, there are characteristics of six kinds that are repeatedly born. What are said to be the six?
That which is first is the characteristic of knowledge, because by depending on an objective realm the mind arouses discrimination of likes and dislikes.
That which is second is the characteristic of continuity because by depending on knowledge there is born suffering and joy and the enlightened mind arouses thoughts and characteristics in unbroken response.
That which is third is the characteristic
of grasping, because
by depending on the continuity of the conditions of the objective realm of
thoughts to abide in and support suffering and joy, the mind
arouses attachments.
[(iv) Reckoning by Names and Words]
That which is fourth is the characteristic of reckoning by names and words because by depending on false holdings there is discriminated the characteristics of provisional names and declarations.
[(v) Arousing Karmic-Activity]
That which is fifth is the characteristic of the arousing/arising of karmic-activity.
because by depending on names and words the apprehension of names takes hold of attachments to create every kind of karmic-action.
That which is sixth is the characteristic of the unease (dukkha) of the ties of karmic-activity, because utilizing dependence on karmic-activity to receive the fruits is not autonomy. One should know ignorance is able to give birth to every stained thing, because in every case, utilizing every stained thing is the characteristic of non-enlightenment.
[c. Enlightenment Compared With Non-enlightenment]
Next in reply is enlightenment compared with non-enlightenment. There are characteristics of two kinds. What are said to be the two? That which is first are the characteristics of similarities. That which is second are the characteristics of differences.
[(1) Characteristics of Similarities]
That which is similar is comparable to every kind of earthenware vessel that in all cases are similar in their characteristic of the nature of dirt particles, so it is that non-outflowing (anāsrava), ignorance, and every kind of karmic-illusion in all cases are similar in their characteristic of the nature of true suchness. For the reason it is in the sutra and because of the dependence on this meaning of true suchness, it is articulated that all the multitude of beings originally come from and constantly abide entering into Nirvana.
The Dharma of Bodhi cannot be characterized by cultivation and cannot be characterized by function. After all, there is no attainment. Likewise, there is no characteristic of form that can be seen; nevertheless, there is seeing that which is the characteristic of form, only it is by submitting to being stained that the karmic-illusions actually function. Neither is the form of knowing the nature of non-emptiness, because in the use of knowing there is no ability to see characteristics.
[(2) Characteristics of Differences]
That which is the characteristic of differences is like for every kind of earthenware vessel all the names are not the same. So it is that non-outflowing, ignorance, submitting to being stained, and illusion are differentiated (pariccheda), because the nature, the stained, and the illusions are differentiated.
[2. The Causes and Conditions of Birth and Extinction]
Next in reply, that which are the causes and conditions of birth and extinction (samsara), actually are designated because, as the multitude of beings depend on mind (citta), cognition (manas) and cognitive consciousness (manovijnana) evolve.
[a. Storehouse Consciousness and Cognition]
Why is this meaning stated?
By means of depending on the storehouse consciousness (alaya vijnana), it is articulated that there is the non-enlightenment of ignorance yet also arising [of consciousness]. The capacity to see, the capacity to manifest, and the capacity to grasp an objective realm arise by the continuity of thought, therefore it is articulated as cognition (manas).
[(1). Five Kinds of Names for Cognition (Manas)]
This cognition, again, has five kinds of names. What are said to be the five?
[(a) Karmic-Activity Consciousness]
That which is first is the name for karmic-activity consciousness (karma-vijnana) because it designates the strength of ignorance to move the non-enlightened mind.
[(b) Evolving Consciousness]
That which is second is the name for evolving consciousness (pravrtti-vijñâna) because it depends on the moving mind to be able to see characteristics.
[(c) Manifesting Consciousness]
That which is third is the name for manifesting consciousness (drsta-vijnana) which designates the ability to manifest every objective realm just like a brilliant mirror manifests forms and images. The manifesting consciousness is likewise thus because it accords with the five dusts reaching the face to directly manifest without having a front or back by means of spontaneity at all times yet arising constantly in front.
[(d) Knowledge Consciousness]
That which is fourth is the name for knowledge consciousness (jnana-vijnana) because it designates distinguishing the stained and the pure things (dharmas).
[(e) Continuity Consciousness]
That which is fifth is the name for continuity consciousness (samtana-vijnana) because it utilizes thoughts interrelating incessantly, because it abides holding equally the good and evil karma of the infinite generations of the past allowing none to be lost, and because it repeatedly is able to complete ripening in the present and the future with ease (sukha) and unease (dukkha) equally repaid without a mistake. It can make the affairs of the past suddenly to be thought of in the present, and the affairs of the future unenlightened delusions and worries.
[(2) The Function of Mind-Only]
It is therefore that the three realms are unreal, for only Mind (cittamatra) actually functions,
and apart from Mind then there is no objective realm of six dusts.
Why is this meaning stated?
By utilizing everything in all cases there arises from mind the birth of antithetical conceptualizations. Every distinction is exactly a distinction of one’s own mind. Mind does not see mind as there are no characteristics that may be obtained. It should be known that every objective realm of the mundane worlds in each and every case depends on the deluded mind of ignorance of the multitude of beings and yet is able to be maintained firmly. It is for that reason everything is like an image within a mirror without any substance that can be obtained, mind only and unreal, because by means of the mind’s birth every kind of thing is born, and by the mind’s extinction, then every kind of thing is extinguished.
Next in reply, that which is declared the cognitive-consciousness (manovijnana) is exactly this continuity-consciousness. Relying on the grasping attachments of the various common people there evolves the deep reckoning of I and mine. Every kind of false holding according with affairs, seizing conditions, and discriminating the six dusts (gunas) is called “cognitive-consciousness.” Likewise, it is called “the analyzing-consciousness.” Again, to repeat the articulation, it is called “discriminating-affairs consciousness,” and because of this consciousness’ dependence on the afflictions of views and desires, the meanings proliferate wide and far.
[(1) The Limits of Understanding Consciousness]
Actually, on the basis of the scenting by ignorance, no common person is able to know that which arouses consciousness. Likewise, neither of the knowing-wisdoms (jnanaprajna) of the two vehicles actually enlightens. For those designated as depending on the bodhisattva [vehicle] from beginning with correct faith to investigation of initiating-mind, if they confirm the Dharmakaya they are able to know a little bit. Yet up to as far as the ultimate stage of the bodhisattva they are not able to know entirely. Only a Buddha thoroughly comprehends.
Because why?
Indeed, mind already comes from the root clear and pure in its own nature, and yet there is ignorance. As ignorance actually is the stain, there is that stained mind. Although there is the stained mind, yet it is constantly unchanging. Indeed, for this reason, only Buddhas are able to know of this meaning.
Because that which designates the nature of mind is always no-thought, it is named as unchanging. Because by not penetrating the one Dharma-realm (dharmadhatu) the mind does not correspond, the sudden arousal of thought is named as ignorance.
[(2) Six Kinds of Stained Mind]
That which is the stained mind has six kinds. What are said to be the six?
[(a) Corresponds to Grasping]
That which is first is the stain that corresponds to grasping, therefore, to be far removed from it depends on the liberation of the two vehicles or on reaching ‘the stage of corresponding to faith.’
[(b) Corresponds to Not Cutting Off]
That which is second is the stain that corresponds to not cutting off; therefore the gradual step-by-step ability to renounce depends on ‘the stage of corresponding to faith’ and the study and cultivation of skillful means, and to be ultimately free from it [depends] on attaining ‘the stage of pure mind.’
[(c) Corresponds to Discriminate Knowledge]
That which is third is the stain that corresponds to discriminated(ing) knowledge,
therefore to be gradually free from it depends on ‘the stage of full possession of the precepts’ (2nd stage), and to be ultimately free from it [depends] on reaching as far as ‘the stage of skillful means without characteristics’ (7th stage).
[(d) Does Not Correspond to Manifested Forms]
That which is fourth is the stain that does not correspond to manifested forms (rupa),
therefore the ability to be free from it depends on ‘the stage of form-autonomy’ (independence within/from forms) (8th stage).
[(e) Does Not Correspond to Seeing Mind]
That which is fifth is the stain
that does not correspond to being able to see mind, therefore the ability to be free from it depends on ‘the
stage of mind-autonomy’ (independence within/from mind) (9th stage).
[(f) Does Not Correspond to Fundamental Karmic-Activity]
That which is sixth is the stain
that does not correspond to the karmic-activity of the fundamental (alt.
fundamental karmic-activity), therefore the ability to be free from it depends on ‘the utmost
stage of the bodhisattva’ (10th stage) to attain entry to ‘the stage
of Tathagata.’
[(3) Clarification of Five Terms]
[(a) Not Comprehending the One Dharma-realm]
That which is the meaning of ‘not comprehending the One Dharma-realm’
depends on the study and investigation at ‘the stage of corresponding to faith’ to break from it, [depends] on entering the stage of pure mind according to one’s capacity to get free from it, and [depends] on reaching as far as the stage of Tathagata to be able to be ultimately free from it.
To
declare that which is the meaning of ‘corresponding’ designates the mind’s thinking
about the differences of things (dharmas)
depending on the discrimination of stained
and pure, because nevertheless the characteristics of knowing and the characteristics of conditions are the same.
That which is the meaning of ‘is not corresponding’ exactly designates the mind’s non-enlightenment always non-distinguishing because of the dissimilarity in characteristics of knowing and characteristics of conditions.
Again, that which is the meaning of ‘stained-mind’ is named as the ‘obstructions of the afflictions’ because it is able to hinder the fundamental knowing of True Suchness.
That which is the meaning of ‘ignorance’ is named as the ‘obstruction of knowledge’ because it is able to hinder the mundane autonomy that knows karmic-activity.
Why are these meanings said? Because by means of depending on the stained mind to be able to see and to be able to manifest, deluded grasping at an objective realm opposes universal nature; because by means of everything always being still without having characteristics of arising (arising characteristics), ignorance, non-enlightenment, and delusion are opposed to things (Dharma); and because of the inability to attain accord with all the objective realms of the mundane and to know every kind.
Links:
Today is 2/07/22 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: 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.”
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