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
in a SINGLE SCROLL
<>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?
[(i) Knowledge]
That which is first is the
characteristic of knowledge, because by depending on an objective realm the
mind arouses discrimination of likes and dislikes.
[(ii) Continuity]
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.
[(iii) Grasping]
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.
[(vi) Unease]
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.
[b. Cognitive-Consciousness]
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.
[(b)
Corresponding]
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.
[(c) Is
Not Corresponding]
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.
[(d) Stained-Mind]
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.
[(e)
Ignorance]
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.
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.”
