Awakening of Faith · 22 of 31

B. The Soul as Birth-and-Death (continued)

2.Interrelated [or secondary] defilement by succession, from which Bodhisattvas with strenuous efforts at the stage of faith, can partially be freed, and at the stage of pure-heartedness, completely.

3.Interrelated [or secondary] defilement by the particularising intelligence, from which Bodhisattvas are gradually freed during their advancement from the stage of morality to the stage of wisdom, while upon reaching the stage of spirituality, they are eternally freed from it.

4.Non-interrelated [or primary] defilement by belief in an external world, which can be exterminated at the stage of matter-emancipation.

5.Non-interrelated [or primary] defilement by belief in a perceiving mind, which can be exterminated at the stage of mind-emancipation.

6.Non-interrelated [or primary] defilement by the fundamental activity, which can be exterminated in entering upon the stage of Tathâgatahood, passing through the highest stage of Bodhisattvahood.

From not recognising the oneness of the totality of things (dharmadhâtu), Bodhisattvas can partially be liberated by passing first from the stage of faith and the stage of contemplation to the stage of pure-heartedness; while when they enter upon the stage of Tathâgatahood, they can once for all put an end [to the illusion].

By “interrelated” we mean that there is [in this case] a distinction [or consciousness of a duality] between the mind in itself and particularisation, that there is [here] a distinction [or consciousness of a duality] between the defiled and the pure, [and therefore] that there is [here] an interrelation between that which perceives and that which determines.

By “non-interrelated” we mean that the mind [in this case] is perfectly identified with non-enlightenment, so that there is no distinction [or consciousness of a duality] between these two, [and therefore] that there is no consciousness of interrelation between that which perceives and that which determines.

The defiled mind is called affectional hindrance (kleçâvarana), because it obscures the fundamental wisdom of suchness (bhûtatathatâ). Ignorance is called intellectual hindrance (jñeyâvarana), because it obscures the spontaneous exercise of wisdom from which evolve all modes of activity in the world.

What is meant by this?

On account of the defiled mind attachment affirms itself in innumerable ways; and there arises a distinction [or consciousness] between that which apprehends and that which is apprehended. Thus believing in the external world produced by subjectivity, the mind becomes oblivious of the principle of sameness (samatâ) that underlies all things.

The essence of all things is one and the same, perfectly calm and tranquil, and shows no sign of becoming; ignorance, however, is in its blindness and delusion oblivious of enlightenment, and, on that account, cannot recognise truthfully all those conditions, differences, and activities which characterise the phenomena of the universe.

Further we distinguish two phases of the self-manifestation of the mind [i.e., âlaya-vijñâna, under the law of causation] as birth-and-death (samsâra). The first is the cruder phase, being the state of an interrelated mind; the second is the more refined phase, being the state of a non-interrelated mind. The crudest phase is the subjective condition of common people (prthagjana); the more refined of the crude or the cruder of the refined is the subjective state of a Bodhisattva. 1 These two phases [of the âlaya-vijñâna as the principle of birth-and-death] originate through the perfuming power of ignorance.

The birth-and-death (samsâra) has its raison d’être (hetu) and its cause [or condition, pratyaya]. Non-enlightenment is the raison d’être, and the external world as produced by subjectivity is the condition. When the raison d’être is annihilated, the condition is annihilated [i.e., loses its conditioning power]. When the condition is annihilated, the state of an interrelated mind is annihilated. When the raison d’être is annihilated, the state of a non-interrelated mind [too] is annihilated.

It may be asked: If the mind be annihilated, how can there be mentation? If mentation really occurs, how can there be annihilation?

In reply we say that while the objection is well founded, we understand by the annihilation, not that of the mind itself, but of its modes [only].

To illustrate: the water shows the symptoms of disturbance when stirred up by the wind. Have the wind annihilated, and the symptoms of disturbance on the water will also be annihilated, the water itself remaining the same. Let the water itself, however, be annihilated, the symptoms of disturbance would no more be perceptible; because there is nothing there through which it can show itself. Only so long as the water is not annihilated, the symptoms of disturbance may continue.

It is even the same with all beings. Through ignorance their minds become disturbed. Let ignorance be annihilated, and the symptom of disturbance will also be annihilated, while the essence of the mind [i.e., suchness] remains the same. Only if the mind itself were annihilated, then all beings would cease to exist, because there would be nothing there by which they could manifest themselves. But so long as the mind be not annihilated, its disturbance may continue.

A constant production of things defiled and pure is taking place on account of the inter-perfuming of the four different powers which are as follows: the first is the pure dharma, that is, suchness (bhûatathatâ); the second is the principle of defilement, that is, ignorance (avidya); the third is the subjective mind, that is, activity-consciousness (karmavijñâna?); the fourth is the external world (vishaya) of subjectivity, that is, the six objects of sense.

By “perfuming” we mean that while our worldly clothes [viz., those which we wear] have no odor of their own, neither offensive nor agreeable, they acquire one or the other according to the nature of the substance with which they are perfumed.

Now suchness is a pure dharma free from defilement. It acquires, however, a quality of defilement owing to the perfuming power of ignorance. On the other hand, ignorance has nothing to do with purity. Nevertheless, we speak of its being able to do the work of purity, because it in its turn is perfumed by suchness.

How are defiled things continually produced by perfuming?

Determined by suchness [in its relative aspect], ignorance becomes the raison d’être of all forms of defilement. And this ignorance perfumes suchness, and, by perfuming suchness, it produces subjectivity (smrti). This subjectivity in its turn perfumes ignorance. On account of this [reciprocal] perfuming, the truth is misunderstood. On account of its being misunderstood, an external world of subjectivity appears [viz., a conception of particulars as particulars]. Further, on account of the perfuming power of subjectivity, various modes of individuation are produced. And by clinging to them, various deeds are done, and we suffer as the result miseries, mentally as well as bodily.

There are two senses in what we call the perfuming power of the external world of subjectivity”: (1) that which strengthens particularisation; 1 (2) that which strengthens attachment.

There are again two senses in what we call-the perfuming power of the subjective mind”: (1) that which strengthens the fundamental activity-consciousness, whereby Arhats, Pratyekabuddhas and Bodhisattvas are subject to the miseries of birth and death; (2) that which strengthens the phenomena-particularising-consciousness, whereby all common people (prthagjana) are subject to the miseries of being fettered by prior deeds (karma).

There are also two senses in what we call “the perfuming power of ignorance”: (1) a fundamental perfuming, in the sense that the activity-consciousness is thereby actualised; (2) a perfuming of intellect and affection, in the sense that the phenomena-particularising-consciousness is thereby actualised.

How are pure things constantly produced by perfuming?

Suchness perfumes ignorance, and in consequence of this perfuming the mind involved in subjectivity is caused to loathe the misery of birth and death 1 and to seek after the blessing of Nirvâna. This longing and loathing on the part of the subjective mind in turn perfumes suchness. On account of this perfuming influence we are enabled to believe that we are in possession within ourselves of suchness whose essential nature is pure and immaculate; and we also recognise that all phenomena in the world are nothing but the illusory manifestation of the mind (âlaya-vijñâna) and have no reality of their own. Since we thus rightly understand the truth, we can practise the means of liberation, can perform those actions which are in accordance [with the Dharma]. Neither do we particularise, nor cling to. By virtue of this discipline and habituation during the lapse of innumerable asamkhyeyakalpas, 1 we have ignorance annihilated.

As ignorance is thus annihilated, the mind [i.e., âlaya-vijñâna] is no more disturbed so as to be subject to individuation. As the mind is no more disturbed, the particularisation of the surrounding world is annihilated. When in this wise the principle and the condition of defilement, their products, and the mental disturbances are all annihilated, it is said that we attain to Nirvâna and that various spontaneous displays of activity are accomplished. 2

There are two senses in what we call “the perfuming of the subjective mind”: (1) the perfuming of the phenomena-particularising-consciousness, whereby all common people (prthagjana), Çrâvakas, and Pratyekabuddhas are induced to loathe the misery of birth and death, and, each according to his own capacity, to step towards the most excellent knowledge (bodhiparinishpatti); (2) the perfuming of the ego (manas), whereby courageously making up their minds, Bodhisattvas unhesitatingly step towards and enter into Nirvâna, that has no fixed abode.

There are also two senses in what we call “the perfuming of suchness”: (1) essence-perfuming, and (2) activity-perfuming.

The Essence-Perfuming.—Embracing in full from all eternity infinite spotless virtues (anâçrava) and incomprehensibly excellent spiritual states that can efficiently exercise an eternal and incessant influence upon all beings, suchness thereby perfumes the minds of all beings. 1

In consequence of this perfuming power, they are caused to loathe the misery of birth and death, and to long for the blessing of Nirvâna, and believing that they are in possession within themselves of the true, valid Dharma, to call forth their aspiration (cittotpâda) 1 and to discipline themselves.

Here a question arises: If all beings are uniformly in possession of suchness and are therefore equally perfumed by it, how is it that there are some who do not believe in it, while others do; and that there are such immeasurable stages and inequalities among them, which divide the path from the first stage of aspiration up to the last stage of Nirvâna, while according to the Doctrine all these differences should be equalised?

In reply we say this: Though all beings are uniformly in possession of suchness, the intensity [of the influence] of ignorance, the principle of individuation, that works from all eternity, varies in such manifold grades as to outnumber the sands of the Ganges. And it is even so with such entangling prejudices (kleça or âçrava) as the ego-conception, intellectual and affectional prejudices, etc. [whose perfuming efficiency varies according to the karma previously accumulated by each individual],—all these things being comprehended only by the Tathâgata. Hence such immeasurable degrees of difference as regards belief, etc. 2

Further, there is made in the doctrine of all Buddhas a distinction between raison d’être (hetu) and cause (pratyaya). When both are fully satisfied, the final goal [of Buddhism] is attained and actualised.

To illustrate: the combustible nature of the wood is the raison d’être of a fire. But if a man is not acquainted with the fact, or, though acquainted with it, does not apply any method [whereby the potential principle can be actualised], how could he produce a fire and burn the wood?

It is even so with all beings. Although they are in possession of suchness as the perfuming raison d’être, yet how could they attain to Nirvâna, if they do not happen, as the cause, to see Buddhas or Bodhisattvas, or good sages, or even if they see them, do not practise good deeds (caryâ), do not exercise wisdom (prajñâ), do not destroy prejudices (kleça)?

Conversely, by the cause alone, i.e., by their mere happening to see all good sages, it is not sure for them that they will be induced to loathe the misery of birth and death and to long for the blessing of Nirvâna, unless indeed they were in possession within themselves of the intrinsic perfuming principle as the raison d’être. It is, therefore, only when both the raison d’être and the cause are fully actualised that they can do so.

How are the raison d’être and the cause to be fully actualised?

Now, there is an inherent perfuming principle in one’s own being, which, embraced and protected by the love (maitrî) and compassion (karunâ) of all Buddhas and Bodhisattvas, is caused to loathe the misery of birth and death, to believe in Nirvâna, to cultivate their root of merit (kuçalamûla), to habituate oneself to it, and to bring it to maturity.

In consequence of this, one is enabled to see all Buddhas and Bodhisattvas, and, receiving instructions from them, is benefited, gladdened, induced to practise good deeds, etc., till one attain to Buddhahood and enter into Nirvâna.

The Activity-Perfuming.—By this is meant nothing else than the perfuming influence of the external cause over all beings. It asserts itself in innumerable ways. Briefly speaking we may distinguish two kinds of it: (1) individual; and (2) universal.

The Individual Cause.—All beings since their first aspiration (cittotpâda) till the attainment of Buddhahood are sheltered under the guardianship of all Buddhas and Bodhisattvas who, responding to the requirements of the occasion, transform themselves and assume the actual forms of personality.

Thus for the sake of all beings Buddhas and Bodhisattvas become sometimes their parents, sometimes their wives and children, sometimes their kinsmen, sometimes their servants, sometimes their friends, sometimes their enemies, sometimes reveal themselves as devas or in some other forms.

Again Buddhas and Bodhisattvas treat all beings sometimes with the four methods of entertainment, 1 sometimes with the six pâramitâs, 2 or with some other deeds, all of which are the inducement for them to make their knowledge (bodhi) perfect.

Thus embracing all beings with their deep compassion (mahâkarunâ), with their meek and tender heart, as well as their immense treasure of blissful wisdom, Buddhas convert them in such a way as to suit their [all beings’] needs and conditions; while all beings thereby are enabled to hear or to see Buddhas, and, thinking of Tathâgatas or some other personages, to increase their root of merit (kuçalamûla.).

This individual cause is divided into two kinds: (1) that which takes effect immediately, enabling one without delay to attain to Buddhahood; (2) that which takes effect gradually, enabling one to attain to Buddhahood only after a long interval.

Each of these two is further divided into two kinds: (1) that which increases one’s root of merit; (2) that which induces one to enter into the path (mârga).

The Universal Cause.—With universal wisdom (samatâjñâna?) and universal wishes (samatâpranidhâna?) all Buddhas and Bodhisattvas desire to achieve a universal emancipation of all beings. This desire is eternal and spontaneous on their part. And now as this wisdom and these wishes have the perfuming power over all beings, the latter are caused to think of or to recollect all Buddhas and Bodhisattvas, so that sometimes hearing them, sometimes seeing them, all beings thereby acquire [spiritual] benefits (hitatâ). That is, entering into the samâdhi of purity, they destroy hindrances wherever they are met with, and obtain all-penetrating insight, 1 that enables one to become conscious of the absolute oneness (samatâ) of the universe (sarvaloka) and to see innumerable Buddhas and Bodhisattvas. 2

Again, this perfuming of the essence and the activity may be divided into two categories: (1) that which is not yet in unison [with suchness]; (2) that which is already in unison [with suchness].

By that perfuming which is not yet in unison [with suchness] we understand the religious discipline of common people (prthagjana), Çrâvakas, Pratyekabuddhas, and novice Bodhisattvas. While their strength of faith (çraddhâbala) perfumed by the ego (manas) and the ego-consciousness (manovijñâna) enables them to continue their religious discipline, they have not yet attained to the state of non-particularisation, because their discipline is not yet in unison with the essence of suchness; nor have they yet attained to the spontaneity of action (svayamkarma?) 1, because their discipline is not yet in unison with the activity of suchness.

By that perfuming which is already in unison [with suchness], we understand the religious discipline of Bodhisattvas of the Dharmakâya. They have attended to the state of non-particularisation, because their discipline is in unison with the self-essence of all Tathâgatas; they have attained to the spontaneity of action, because their discipline is in unison with the wisdom and activity of all Tathâgatas. Allowing themselves to be influenced only by the power of the Dharma, their discipline acquires a nature of spontaneity and thereby perfumes suchness and destroys ignorance.