Professional Documents
Culture Documents
AVAKENING OF FAITH
TTRIB UTED TO
ASVAGHOSHA
TRANSLATED, WITH C0 IMEN.TAR
B Y
Yo o S. H
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1 967
v11
v 1
PREF E
YosHrro S IIAKEoA
Co'"
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CONTENTS
FOREWoRD, by 7 T oJo J,
PREFACE
v1 1
INTRoDUCTION
T B
z g oI
INVOCATION "'"
2 3
PART 3 InteTpretation
3
3
3
Chapter One: Revelatio 1 of True
feaning
I. One ind and Its Two Aspects
v11' A. The Iind in Terms of the Absolute
/ 3
1 x
CONTENTS CONTENTS
I. The Essence Itself and the Attributes of Such
1. Truly EInpty / 34
ness, or T e '{eanings of ' ah 64
2. T'uly NoneIIIptY / 35
B. The hlin,d in Ter ns E Ph nomena / 36 A. The GTeatne s of the Essence oE Su :hness / 64
1: The Storehouse Consci us ess / 36 B Th!e Greatn:elgg o the Attribu:tes of Suc ness /
"
I=I. fro:m Sa nsara to Nirvana
(i) Original Enlightellment / 37
( ) The PTocess oE Actua1:ization oE En Chapter Two: The CoTr tion of Evil Attachments
lightenment / B8 I. The iased Vi:ews HelId by Ordinary Men
( Pu:rity of Wisdom / 41 : . T ,e :Biaoed Vi:e ws Held by the II:inayanist:s
(b Suprarationil Functions / 41
Cha p T T Iee: A alysis o:f the Types
of A piTa:tion
(3) 'The Characteris ics oE the Essen e o:t
eanings of Y na
foT Enligh:te Fnt, :or The
Enlightenlne :t / 42
nm ent / 43 I. Th/e Aspiratio fcr Enlightenlne.n:t hrough
b. The Aspect of Nonenlight
c. The Relationship' betwee 1 Enligh:te
t !e PeI fect:ion o:f :Fa:ith'
II. The A piratio foT Enlightenment through
ment and Nonenlightenment / 45
Undeistanding and Deeds 86
(1) Identity / 45
III. The Aspiratioll for Enlightenment through
(2) Noniden ity / 46
an s Being
Insight 8 7
2. The Cause and Conditions ot
in Salnsara / 46
PART 4 0 Faith and rractice
a. ' ind/ 47 9 2
On Fo:u:T Faiths 9 2
b. Consciousness / 49
O1 Five Pra tices
c Defiled States of ' ind / 51 9 3
The Practice of C!essa oI1 96
d. CoIIIInents on the Terms Used in the Fpre
The P actice of Clear ObseTvation 1 0
going Disctlssio:n / 52
3. The Characte istics of Beings in SaIIlsara / 54 PART 5 Encouragement of Pra tice and the Benefits
a. Permeation o{ Ignora 1ce / 56 ThereoE
b PeTIIleation ot S'1chlless / 58
(1) Per neation through Ianifestation of NOTES 1 05
the Essence ot Suchlless / 59
(
) PeT meation through Influences / 61 A SEI ECTED BIBLIOCRAPHY
(a) The Specinc Coordinatillg
Causes / 61 INDEX 123
(b) The General Coordinating
Causes / 63
x 1
INTRODUCTION
oJ"
IIis:tory of the Text
in the Iife of the infinite while sti11 relnaining in the Inidst of rUles. This is especially t ue in the Inore theoretical sectio s
the phenomenal ordeT; it conchldes with L discussion of paytic in the nrst half of the text, whele it is allnost impossible to
ithout the aid of commentaries
Ilat ill aid the believeT in the
lar practices and techlliques
1 undeTstand certain passages
aw kening and growth of his faith In spite of its deep con other dimculties a se oI the natuTe of the Chinese lan
1
cern with philosophical concepts and de nitions, therefore, guage whi h, tho g highly sylnbolic nd suggestive, lacks
it is essentially a religious work, a map drawn by a man oE un t e lqgical pr' c:isio of Sanskit. The fact :that 've have no
Tibetan version of the :text to assist our under
shakable f ith
hich wi11 guide the believer to the peak ot Sa skTit or
u 1delstanding.ut the map and the peak are o ly provi standing of t:he Ch:inese makes the probieln of interpretatio
siona1 bols, skillful and expedient ways employed io do b1 dimcult.
bring nen to enlightenment The text and a the argulnents The intrinsic dimculty of the text, as ell as the high es
not foI theiT own sake, but for the sake o this
in it exist l in which it has been held over the centuries, accounts
t e
objective alone. The treatise is, indeed, a t ue classic of for the fact that iore than 17o colnmen aries have been
hlahayana Buddhism. written on it.4 In spite of this mass of exegetical material,
The style oE the work is extremely terse. It is evidenl that however, many problems remain unsolved, while the Ineth
the author took the utmost pains to make the text as succinct ods of Inodern c itical scholarship when applied to the text,
s possible. In fact, the text was designed for his intellectua1 have aised ne problems concerning the date and author
contelnpoTaries in the fifth or sixth century ' ho, according s:hip of the work. Japanese sch lars, joinod late= by Chinese
to the auth r, 1ooked upon the wordiness of extensive dis and European scholars, hav!e s:ince the tuTn of the centul
courses as troublesole, and who sought after what was coln engaged in heated debate over such questions 5 Some have
prehellsive, terse, and yet contained much meaningl 2 As gone so far as to ssert that the text is a forgery, de ying the
noted earlier, the author has succeeded in presentillg a su n itherto unquestioned Indian authorship and the ass11mption
Inaly of the principles and basic methods o= practice of that the text represents a Chinese translation ot a Sanskrit
ahayana Buddhisln ill a for 1 terse enough to delight his origina1; instead, attempts have been Inade to post' late one
'
most exacting contemporaries, and for theIIl the text Inay not or another Chillese Buddhist riter as the true author. N
have presented any particular dimc111ties. B'1t for 1 s today, conclusive evidence has so far beell b'ought forth eitheT to
who are so relnote from hiln i tiIIle, the very effort o the support or disprove these theories.
author to write collcisely is a hindrance to our understand One thing is clear, ho'vever, from evidenc within the
itself: that it
ing. As Conze, coIIIInenting upon a silnilar text of Buddhist text
as I10t writtell by the A vaghosha who
doctrine, has put it,
e at present must reconstruct labori lived in the first or second century A.D. and who has beel1
3 It
ously ' hat 1,5oo years ago seemed a matter of co' rse. honored as the fi st SanskTit poet of the y or c urt poetry
is i'1deed as though the a' thor had written in the spirit of style, the ea'liest dralnatic riter in . India whose vork has
lr: icnt Sansk it gTammaTians, who were said to have
survi''ed, and the distinguished predecessor of the gTeat
"k'
.i
I i :e l, as over the birth of a son, vhell they
ere able to K lid sa Only three works are agreed upon ' ith certainty
n a
e (
y able in the form1 latiol1 of their grammatical by Indologists as having been ' ritten by this A vaghosha,
'a
5
NTRoDUCTION INTRO CT
0N
among Inany other w rks p eserved, mainly in Chinese and heir religion. In ppraising the work,
greater giory of
Tibetan translatiolls, which bear naI e. T:hese aye B"J
i
SeeIIls to be best to set aside the question oE authorship and
o
J (Li Bu& a);6 S; J J (Nanda the concentrate upon content. Unless some Ile1 historical evi.
'''
and J y
Fai ); I (T :lay on dence comes to light, we will probably never kno ho 'he
' =Iiputra) -8 :The fiTs:t
the last
tWo are classical Satl'kTit ep
' alld a dralna dis: author of the g oI I J' actually was
covered in C:ent al As ia. No eviden e of '{ahayana t houeh 'The f ct that A vaghosha
' s name was attached to the text,
c be deteced in: a'y o= :the : works; they deal strkUy !wit how veT, ndoubtedly has had much to do with its popu
th:e doct i:neg oE th!e Th ada or H:inaya a bTan!ch of B larity. Ie is knowll ill Chi lese as a ming or fHorse- 1 igh,
dhism. Si ce e A" g oI IF dominated by do a literal translation of A va ghosha; the name derives
ing,
trilles wh ch did '
olt appe til a few cent :ri:!es afteT the om the saying that his poems were so moving that rhen
ti:m'e o:f A ' u
aghosha :a d wh:ich aTe typical oE hlahayalla tlley were recited even the horses neighed in rFsponse. So
thought, it is evid :t t:ha:t: the wo k could no:t have be!en w i
eat is the 1ove a d respect that A vaghosh commanded as
ten by the A vag osha we: kn w It ela!in:s a ope questio , a poet and religious writer that he has beell honored with
howevet, whether the te t w s produced by solne anonyII10U the title oE Bodhisattva, and it is easy to imagille why any
w iter i the: nfth or xt celltury and wa att ib ted to thF writer would be happy to bear such a name, or have such
great ndian poe oT whether it was written by some othe a name as:sociated with the text he composed.
man with th;e name o,f A ghosha. J st as th:ere were at least Pammartha, the allegod translator of the text, equl y
wo masters witl1 !he name N g i una, for example, one the eIIlinent, the translations credited to his Ilame running to
founder of the Madhyamika School of Buddhism in the sec ver 3oo in volu ne. Para 11r'ha (499-569) was a Inonk
:
one A vagh ha. As a matter of fac one commentary on the a catalogue of Buddhist works coIIIpiled by Fei
'- ' J ', i
Ch ang fang '
/,
A g E me tions six Buddhist teachers with g o was translated by Paramartha
in 597, the
tho name 'A vaghosha.9 Moreover, we must keep in mind the
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in 55o. IE this date is '
accepted.- and if Paraln rtha did in
traditional Indian attitudes toward authorship alld th:e attri deed I lake the tra:nslation we may assume that his knowl
bution thereof. Not only the discourses in the P li canon, edge of Chinese was, after only our years of residellce iI1
which are of =airly ea ly origin, but the sutras of hlahayana Chiil , hardly sumcient to the task and that he must have
BuddhisIIl are Tepresented as the words of the historical Bud relidd heavily 11pon Chinese assistants; in fact, it IIlight be
dha, though IIlany of theln date froIIl several hundred years wiseT to regard the work as an original colnposition in Chi
or Inore after the Buddha s death Far froIIl representing a nese athel thall a trallslation froIIl the Sallskrit.
spirit of irresponsibility or deceit, s'1ch attributions we e Whatever the circlll 1stallces o its production, the text of
made in a spirit of sinceTe piety. UIllike the
Ilodern author, the A g oI see s to h ve spread rapidly and
who clamors foT Tecognition,' the sutra writers of ancient ''
to have bee'l accepted without questioll as the work of
BuddhisIIl deliberately e c d their own identity for the A vaghosha. rhus in the e rliest extant commentarv,10 that
IN TR DUCTION
INTRODUCTIoN
request of Indian pries , I{s an tsang translated the tex o
or th nl nk anJeI1 (516-88), written in a11 probability b
'
om hich iksh nanda made his translarion wa in fact a 712)20 have been rega ed as the Iines-. A 10ng these, the last,
by Fa tsa'g, has been accepted as the nal authority foT a
translation into Sanskrit of the earlier Chinese version of the
co rect unde standing of the text In Buddhisln, ot only
text and had een produced by the famous schola and trans
texts but important co 1Inentaries as we11 have often been
lator IIsUan tsang (6o -664).15 According to propo'ents of
treated as the sllt"ject of intellsive st1 dy, and this by Fa tsang
this theory, the e ste ce of such a Sansk it translation lmay
0n the
g oI I much discussed and
be explained by a p ssage in the biography of Hs ian tsang ' has bee
commented upon.'There is another importallt commentary
'
but it nevertheless serves as a convenient guide t its princi nature of ]' Iind, etc. The ' ind, therefore, rep esents the
pal tenets. As s:uch, i h proved useful to those who a'e Absolute as it is expressed in t e tempora1 order. The ' ind
beem! 'ec necessarily contains within itself two orders or
giving in;s: ructioll in the :text and has aditionally spects the
ommendd to novic foT memorization The summ ry links ,tTan cendental and the phenolnenal, the universal and the
up to th paT s of the text in the fo11owing a ner: particular, the innni tr: and the nite, the static and th e dy
namic, the sacred and the profane, the Absolute and the rela
tive, and so forth The Absol'1te order, therefore, does not
ubiects of D:igcuss:ion Parts oE the Tex't oxist apart fro 1 the relative oyder; Tather, !hey di er epis
temologically but not ontologically. Ian is pres nted as
being 1ocated at the inte'section of these opposing orders.
(theoletica1)
The state of Inan; who belongs intrinsically to the Absolute
On:e find Pat T o= Outline ord r and yet in actu lity remains in the pheno lena1, nite,
Two A ects of One
nter
and p ofane order, is expressed in terms of the T
An understanding '
of"g
this
P e F
g y o atrix of Tath gata
'
Three Greatnes e of :[::; nd important ter 1 Inay prove to be the clue to the co 1prehen
sion of the entire text.
(practlca1) The concept of the grew
atrix of Tath gata
'p out
rour fai hg Part Four: Faith of attempts to expiain how man, while residing in the teln
'
tiIIle Inay possess the potential ability
Five PTactices Part Fou : Practice po al order, at the same
to instate or reillstate hiself in the infinite order; that is, in
Buddhist terms, to attain enl ightenment; or, in Inore popular
Among these
ve sub cts, the most dimcult to undeTs nd terms, to gain salvation The term T g was originally
i,s the
Tst, the concept ot One hlind. The following two sub. one of the epithets given to the historical Buddha,
' '
kya
cts impose mu.ch less dimct11ty on the reader providing he muni, but it Iater came to be used in 'Eahayana Buddhism
has correctly underst!ood the first subject, and the last two in a yIluch broader sense. In the co 1pound T Jg
sllbjects, dealil g as they do with practice rather than theory, g ,-=,I , it denotes Suchness, the I Lt)soll te or the Eterna1
present almost no mculty at 1. It may be tlseful to the E;uddh (Dharmakaya). The word g y
, meaning a m trix,
reader, therefore, to present here some explanatory remarks geryn, or embryo, syrnbolizes the receptacle of T
I or
t pon this key concept o= OIle '/Iind, and its relationship to
the Absolute. It is Suchness in IIlan. the Buddha Ilat11re
"g
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NTRODU CTION N RODUCT ON
as it is expre$ed in the A
ofte Teferred t what dero tolily by e M anists
t x o Tath gata g
as Hiayam oT Lesser Vehide. Even among the M 'I
o I"'' . f om the point o view of the history oE Buddhist
yathinkm India it not de qp as an indepelldent thought, the j"g oI may be regarded as repre
"
sy m er *hod of thought in the way at the 'I.dhyami*a sellting the highest point in ''
the deve1opment of the T :
or Yogaera di , though the concept is explicitly manifested g -g concept in Maha yana Buddhism.31
VaTlo M gs, especially in
'
The basic assumption of the text is the belieE in the Abso
=yana gutrm and other wliti
the latei Tmtric I' d t was the Chinese monk
ist texts. 1 seen, is at the same time both tTan
'te which. as we hav
allg (64B 1
F ) who, in his de nitive com entary on the scendental and imma
'ent. What is real is Suchness a1olle;
:j
:g ef , for th r t e dlew a:tte tion to tho all else is unrea1, a m re appearance only, because it is Tela
'
gT at o : this coneept, tq which h fe:1t propel
importallce '' tivebeing devoid oE independent seif natu e or own bFing
e had hitherto ot been paid eid1or in I dia or hin . Eetaphysically, the au or may be defined as taking th sta d
=lo
the
'e i'od:u tio to hi omIIlellta( to g of q s ; dualism pluralkm, materia1 m, and nihi m are
1 4 1 5
INTRODUCTION INTRODUCTIoN
ent trends in the ahayana teachi ='g oE his tiIIle. The best The t anslaUon done o I the Rev. Timothy Richa d su1:
attitude to take when ieading the text is
'
perhaps, to try to fers om a: attempt to read Christianity into the text. 'Ir.
understand the symbolical signi cance oE these terms in thei
Ri ha d found a sttiking similaTity between he religious
ii1dianfi
BuddhisIIL There are no anecdotes
f:: :I
work m de interest, for in it we nd an ad ptation of Christian
=
or dravlatic episodes, no poF 1s o desc'iptive passages. Even ity to ancient thought in sia, and the deepest bond of union be
-bole which is su
h i ma'ked characte
the fond ess for hy twe n the di erent races of the Ea t and the West, viz., the bond
1f1:=;
H
only in
ssions as delem
of a common religion- . The allnost universal reception oE
the doctrines contained in this book b both the East and the
The text accordingly lacks the West consUtutes to my mind its highest daim to our atten
than the sands of the Ganges,
=
1maglnatlveness and
ch imagery o the great Iahayana
= tion. .35
, b alm No s eir p io y' Though, as may be judged om these remarks, the translator
p=oportions. Its virt1 es are concision, oT( Y is extremely sympathetic to the text, his tra 1slation inevita'
tion, and- within the limitations o= its rather obscure ter bly is more Christian than Buddhist in tone
minologyIo:gic of ideas. The translation made by Bhikshu Wai tao and :Dwight
To the best of the translator s kno' ledge, there are three Goddard suEers o l an excesslve freedom ln rendit10n. The
English tr nslations of the g o . One was translatoTs claim that the teaching oE I shv ghosha is seen
done by DT. D. T. Suzuki in 19oo fro 1 the later Chinese
' '
now for the Ilrst time in its true colors a5 a profotlndly in
translation attlibuted to (;iksh o ere spiring psychological appeal designed to awakFn faith in the
'nanda;32 the other t 36 To the present writer,
done by the Rev. Timothy Richard in 19o7,33 and by Bhik Ininds o a11 seekers for Truth.
sh Wai tao and Dwight Goddard in 1937,34 both froln the however, it seems that these two anslators have done thei
older Chinese translation of Paraln rtha woik rather too eely. To bFgill with, the trans ati?Il is in
It is ill a way ullfortunate that Dr Suzuki s trallslation was
complete In addition, it is otte dimcUlt to identi th e
done froIIl the Iater Chinese text" ' hich has not played a translated passages with the origina1. and there are ma=ly
significant role in traditional Buddhism, though Dr. Suzuki interp
and unwaT anted
interpTetations. The text
lists in his footnotes some of the important disagreements beillg lo i al rather than ae:sthetic in nature, tllis type ot
't
betweell the Ilew and the old versions of the toxt. IIis tiahs translatioll is hardly satisfactory
lation, nevertheless, is the In( st reliable among the three. The purpose of the present tran ation, done from the old
1 6 1 7
INTRODUCTION INTRODUCTION
text of Param rtha, is to present :as acct1'ate as possible a The text Ilsed in this tTans]ation is that found in the
n the light o th.e
o t as it is interprteted
translation of the Taisho edition of the C'inese Tripitaka, No. 1666. Among
traditional co 1In ntaries, at the sa e time takin into con the Chinese commentaries, that written by Fa tsing (643
idoration the results of modeTn crij 1 soholarship n the
712) has been used most equendy because of its intrinsic
text and the histoTy of Buddhist thought in genel 1. An ef value and the position of authoTity which has b een accorded
fort has been IIl de to trallslate the te t so as to Inake it easily it in t aditional Buddhist studies. Among modeTn works on
accFssible to the general Teader, but the demands of special the text, those by Ito Kazuo, IIisamatsu Shin ichi, Ui IIakuj 1',
and Shih ':in shun have proved most useful fo' a basic u11
been in be As Tesult, ore litera1 de standing of the text. A selected biblioglaphy I isting these
's, kept
who wi11 ind.
comparing it with the slation
the tra is
original, have also
than Iiterary. The translator s main concerns have been and other important works on the text has been provided at
the end of the translation for further Teference
Philological accuracy alld co Tectne s in th inteIpTetation
of ideas. He does I10t flatter himself that he has beell success
ful in a11 cases, however. A text of such dimculty and concise
ness of language Inay be interpreted in ma y ways depending
upon the
ranslatoT s
7 --his pTedisposition, mentality,
life experience, etc. The tralls ation ot this typ oE text, in
o
fact, i not nuch a question of technical skill in t anslating
as o the understanding and int rpretation of the text. This
tlanslation, therefore, is oEeTed as no moTe than another at
t
: :::;; : tg of e
and tech ical terlns of
the text, the tlallslator has illserted
lines or paragraphs of explanation at appropriate points in
the body of the tra slation, which, it is hoped, will allo w the
Teader to keep abTeast of th logic development of the argu
mellt and save hi mL the trouble of collstalltly re e rillg to
footnotes: These explanatoTy co 1Inents are set in reduced
type. Bracketed words ilso have been inselte(I before and
afteT the terse and suggestive passages whenever it was felt
that supplementaTy info111lation was neces ary in orde to
help the Teader gTasp thei r
leanings. The explanations in
1 8 1 9
THE AWAK N NG OF FAITII
o b
C
I o
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There i, a t'aching (dhay na) which can a' aken in us the
root of faith in the hlahayana, and it should therefore be ex P ART
plaine
The explanation is divided into
ve parts. They are I
(1) the Reasons for
riting; (2) the Outline; (3) th
Interpre
tation; (4) on Faith and Practice; (5) the Encourage lent of R"o y
' /
PTactice and the Benents Thereof. " '
Someone may ask the easons why I was led to write this
treatise. I reply: there are eight reasons.
The first and the maln reason ls to cause men to free
theIIlselves j om a11 sufEerings and to gain the fi lal bliss; it
is not that I desire woyldly fame, material profit, oT yespect
and hoI10r.
The secolld reason is that I wish to illteTpret the funda
melltal mealli 1g [oE the teachillgs of the Tath gata so that
IIlen may ullderstalld them correctly antl not be Iinistaken
about them.
a
: f I
or by some as
:: s 1
e
1 :1 h::
coIIle,rhu gone, He who has come fro 1 the
Trutl1 0r Absolute.
2 6 2 7
Y
oUTL NE
is use
The te n ind en ai faculty
neither as the i'dividua1
noT as mind '
oontrasted with matter. It 'y bolizes e etaphy'i-:
cal priniPle as de ned in the Introducti;oh ( ee
. 1 ). When th
tem
mind thought to be use in thi particular gense.
t let Fr wi 1 be ca it i"ed. So le o:f the synony :s for the
Mind of sFIlti:ellt bein are T ,
the essenti 1
the Fountainhe d of ' ind.
at e of ' i:n and "'"g
One Mi:nd, '
Thouh the iFo i' uance and eIphasis, theoe expre ions
!ean the sa:me thing. This i trodu tio of the priciple is abrupt,
P AR 'f but no doubt i is i tended to i 1press upqn the eader the impor
tane of an awa ne,ss of the intrinsic v
e of thF human being
z as bdng grounded on e Absolute. Though the " ntient
is used fo
being: the 'ake of univ
ane; it obviou
'aI signi
O
I''z
hat i efers to man.:
:his paragmph gives t e outline to be developed
n th di
cuss:io:n in Part Three, Chapter Ohe,
The tem translated as R:evelation of TI'e ' ean
ingl
phenomenal aspect : is litera y
Ihe reass for writing have been explained. Next the out
primary
ause ( ons (coordin ting auses;
" ") and oondi
line wi11 be give Generally speaking, Iahayana is to be ex [or
) a sentient being to remain onlyl in the o der
1
pounded om two points of view. One is the principle birth and death henomena1 o:-der; sam a a):, and the chara ter
istics (' ) of a :ge tient being in samsaral. This wi11 be
and t:he otheT is the signi cance.
discussed in d.e:tail later under the two headin : The Ca se and
Condi ions of Man s Being i Samsar and 1le Chara teristics
. ::
It should be noted that the term I ahayana he'e is not used of Beings ih S msara
in the usual sense of Ule word, that is, '"ahayana versus Hin
yana. Accolding to the de nition ven in the discussion immedi lIJ=
: , s E'Yt
F:
a
'' '
ately fo owing, ' ahayana designates Suchness or Ule Absolute discussed from two viewpoints: the absolute and the phenomenal.
he title of the text, the A J g oI E J ' f j As for the a:bsolute as pe t, only es:sence (unconditional and self
should the'efole be understood as the ' Awakening
'
of Faith
in identical mbstan e or Being, is mentioned; but in the case of the
the Absolute,
not in 'Iahayana Buddhism as distinguished trom
phenomenal aspect, es5ellce. attlibutes, and innuences are listed.
IIinayana Buddhism. 1lat which is ooI1o:n in the two aspects is the e'sence; the at
tributes and influences be1ong only to the pheno e al aspect of
This
The princ ple is
the ' ind of the sentient eing. e Mind and not to he absolute aspe t.
ind inc] udes ill itself a11 states of being of the phenomena1
'
orld an( the transcendelltal world. On the basis of this
O the sigIIi callce [of th adjective (gTeat) in the
ind, the IIleallings oahayalla may be unfolded. Vhy? Be
Dmpound,
, there aTe three aspects: (1) the great
of the essence, fpr a11 phenomen- (dharlma) are identica!
hess
'
cause the absolute aspect o this /IIind represents the essellce
with Suchness and are neither increasing or decroasing; (2)
: (
) of 'Eahayana; alld the phenomenal aspect oE this ot the attributes, for the T
the
greatness -g y
g
Mi d i 1dicates the essence, attributes ('
J
), and in u
is endowed with numberless excellent qualities;
'
(3) the
ences (
y' J) of
Iahayana itself.1 of the influences, for the in
gTeatness
uences [of Suchness
2 8
2 9
THE A 'AKENING OF F I'f I
give rise to the good causes and e ects in this and in the othey
world alike
will be discussed in de
The
sgnincance of the adjective '
tail in Pa t Three, Chapter One, Section II, under the thTee cate
gories: ' The Suchness, '
Greatness of the Essence of
-he Great.
ness of the Attributes oE Suchness, and :he Greatness of the
Influen es of Su hness.
T,' -g
is an immanent aspect of the Absolute
('
'g '
) in the phenomena1 order, in
ontradistin tion to the
transcendental
' aspec of it ill the Absolu'e order; in other words, P A RT
it is the intrinsic Buddha nature in al1 sentient beings yet io be
ac!ualized. On T :g
, cf. IIltroduction p
3
3
' '
"g
The signi cance of the term
(vehicle) in the com
pound,
I
" "
. The ter 1
is introduced] because
alI Enlightened On s (Buddhas) have ridden [on this vehicle], The part on outline has beell given; next the part on inter:
and a:11 Enlightened Ones to be (Bodhisattvas), beillg led by pretation [of the p nciple of
ahayana] 'il1 be given. It
this principle, will reach the 'stage of Tathagata. consists o three chapters: (1) Revelation of the Trlle ' ean
ing; (2) Correction of Evil Att:achments; (3) Analysis of the
The sig i cance of the term J will be elaborated upon in
' '
I O f' J J I' T o
J
3 0
THE AWA NING OF F TH
NTERPRET TIoN
The most autho tative nterpre':ey, Fa tsa'g, de nes One ' ind
(
- as the T
illusions, then to him ere wil1 be no appearances (I
I Ch., ji: y
,2 It should be )
noted ''E
that one is used to
' ")' illdicate ' "-g
absolute
in the sense of oE objects [regarded as absolutely independent existencesl;
one thoUt any seco d ' not one amo g many. On One Mind, therefore a11 things om the beginning t anscend a11 forms o=
f. Introduction, p I*. ' verbalization, description, and conceptuali tion and are,
B cause these two aspects a e mutuaIIy ili lu ive
= Reality is in the nnal analysis, undierentiated, froe from alteration,
concaved the inteHcuon of the A ute ordey and the p
nomena1 o a d indestructible. They are only of the One Iind; hence
der; the efo e, it contains in itself both the Absolute
and th pheno:mena1 o! er at once. 'fhe Absolute ordelr is thought the name Suchness. All explanations by word are provisiona1
to be trans endental and yet is oollcd ed as not being outside and without validity, for they are merely used in accordance
the p onomena1 ord A n the phenomenal er is thought
wit:h illusions and are incapab e [of deno ing Suchness]. The
to be 1 mporal and yet is concdved as not being butside of the
Absolute Ider. In other words, y are -onto1ogi aUy ide ti ; term Suchlless likewise has no attributes [which can be
they a e t o aspects of one and the same Reality. Perhap 'he ver:1 ally specined . Tlle term Suchne.ss is, so to speak, the
most famous and simplest statement of the rela ollship between Ii lit ot verbaliza:tion herein a word is used to put an end
the Absolute and the phenomena1 order an be found in the say
ings of N griuna (2d centuyy to
ords. But the essellce of Suchness itself cannot be put an
.D.), e
.
There is no di erenee
g
ha oever between nirvana (Absolute) and samsara (phe o:m elld to, Eor all thin:gs [in their Absolute aspect] are rea1; nor
ena there no diEeren whaoever between samsan and nr is there a:nything which needs to be pointed out as rea1, f
vana.
3
a11 things are equally in the state of Su
chness. It should be
understood that alI thi gs are incapable of being verbally
epl:a::ined or :thought of; hence. the nalne Suchne:ss.
A. The Mind in Tems oE the Absolute
(
The Iind in terms of the Absolute is the one World of
IJnb!or:n
' is a tec:hni al ter l used in the ense of
-"
)
Fo:r further discussion on
Reility (J z J be yo:nd tilne deterlnination.
cf. tra
Un
>hases o= ex' born, ns:Iation p 79
'") and the essence of a11
istencd in their'totality.4 The stateme::nt th,at :the Absolute :tra:nscends ;a11 modes o[
thought is onstan:tly repeated in the Buddhist scriptures and
o 1Inenta ies. The idms expressed in the pre eding severa1 lines
Fa tsang says of the ph ase Be ause the two
in their totality
= aTe ifound in terse presenta ion in the fo11 wi'g passage by N g r
aspects of One h/Iind, i.e., the Absolute aspect and the phenome
nal aspe t, are not differentiated, but inc!ude each other, the
j:ulla:
:hile t:he object of thought iis absent predication ceases;
a fk)r, just as in he ca$e cf nirvana, the ess eI1:tial nat:u e of a11
words in their totality e used. The one Wo 1d of Rea ty is
nothing but he world of sa 1sara. At the sa:me time the world
things (J
y
y
J
),
' which is neither :born nor
porishes, can:not'J--J
be predicated. 6
of samsara is nothing but the world of the Absolute. In order to
:ndicate these meanings, the Essen e which is the same in both
In regard to the se ten e, The term S chness is, so to speak,
5 the li nit of verbaliza on wherein a word is used to put an end
aspects is mentioned. a Korea:n :monk,
to words. V nhyo, in his coIIl:mentary on tllis
ext written in t:he early part of the eighth elltury says:
It is
That which is called : the essential nature ot the 'Iind jus:t as though o:ne :stop Followi 1g
th!e voices with a voice. this
:s unborn and is imperishable. It is only through i sion comment by nhyo,
'
Fa tsang explains:
It is just like saying
If this voice were not there, other voices would not
that a11 things com to be dilferentiated. If one i' free from Be quiet!
8
be made to cease.
3 2
3 3
T IIE AWAKENING OF fAlT'II INTE FkE TIoN
though- of, then they are said to ha e confoHned to it. And
wllen they are heed fro 1 theiT thoughts, they are said to
ha e elltered illto it. Jh
s
nsf
Nex:t, Suchnes:s has two aspects if predicated in words.
t# :::i:;: L:=f ::
absolute and is not brought down to the leve1 of the 'nite. He
One is that it is truly empty
, for [this aspect] can,
in the final se 1 e, reveal what is rea1. The other is that it is
truly nonempty ( ), for its essence itself is endowed
'
with undefiled and excellent q alities.9
:;
I
: :
--pp oach may be
To paraphr se in o-e fa iliar terms,
eplaced by negative approach which
rejects
any a
rmative
'#
idontifica on of the Absolute with any mode
of thought; and
-approach
by which anrms the In short, since all unenlightened Inen dis lin te
ith
positive approach
Absolute by means of its attributes and in uences. The two ap their deluded IIlinds oln moment to Inoment, they are
a e regarded in the text as omplementary
proaches alie'ated [-oIIl Suchnessl; hence, the
elinitiol1
empty ; but
nce they are free from their deluded minds, they wil1 nnd
1. Ty"' E
(hat there is nothing to be negated.1 ,
3 4 3
AKENING Of F ITH.
INTERPRETATIoN
TIIE A'1
aspect of enlightenment. and (2) the aspect of nonenli8
'#'''
teI1
ar marks to be not d in it, as it is the sphere that transcellds
men t
thoughts and is in harmony with enlightenment alone.
The
Stolthouse Consciousness ( -
: A cording to the
This is one bf the applicaUons of the method of argumentFo' known
ex
)
is a
tions. Acoording to this way of thin ng, even nonbeing om th hts' E
'
The'lig
characteristic ee
that which
as it is contingent upon The tem
beingl beingl emp' though is analogous to that of the sphere of empty space
resu1 s from a dialecti consciousness of trans ending this dichot that pervades eveyywheTe. The one without any se ond,
and nonbeingl In order to preve t the danger
omy of being
of interpreting
as nonbeing or as an advocation of
emptiness
i.e., the absolutel aspeci of the
orld of Reality (J
y
nihilism, N g riuna says: Emptiness
, i11 conoeived, J ) is none othe than the undiEerentiated Dharmakaya,
' of the Tathagata. [Since the essence of
11'
destroys a stupid man, as would a snake when handled imp
op
the
'
Essence.body
&ly or a s e11 badly exe uted. Mind ] grounded on the Dhal11lakaya, to be called the
original enlightenment hyP Because original enlighte
indicates [the essence of 'Eind (
B. The ]' {ind in 'TerIIls o Phenomena
men ] in coI1
tradistinction to [the essence of Iind i 'oy
the process of
1
z
actllalizatiol1 of eIllightenment; the process of actualization
1. TI S'oT o
Co?z
'
'o
f enlightenment is none other than [the pr ess of integrat
The hlind as phenomena (samsala) is grounded on the ingl the identity with the original eI1 ightenment.
2
T
g
-g y ',
Vhat is
. oalled the Storehouse Conscious
ness is that in whi h neither birth I10 death (Ilirva:na) if translated
and The process of actualization of enlightenment,
diffuses harmonio11sly ' it:h birth and dea:th (salnsara),
literally, is the ' inception of enlightenment-
By t s
expression
yet in which both are neither identical nor di erent. This the author denotes the entire pro ess fro 1 the inception of en
lig11tenmellt or awakening to the fu11 realization of enlighten
Conscio11sness has t o aspects vhich embrace all states of
ment.
existence alld create al1 states of ex:istence. They are: (1) the
3 7
36
NTERP ET TIO '
f
m nt. An heca ot n 1
irom their y1 d mentary [Ealse tho ghts derived
spectllation
experience] is calied approximate enlightenment
ron' the
that the coIIIponents of the world are real, their
[need!ed to bTillg forth the original enlighte 1lellt to the
fullest extent] will experience the oneness [
i
ith Suchnessl
an instant; they will becoIIle aware oE how the iylceptions
on as a bli d or fa' le ma , o the deluded thoughts o the Inind ayise (I
1v :n
else
hee : pI
mi" be free from the rise of any Ideludedl tho ght. '), alldtlley
Since wi11
i ally, : e e i no
p
bili d h
: :
g
t i
i ;aved
igh'en e
salv
' -t a11.
are
ab e
r away even from subtle
deluded] thoughts, 'hey aTe
to have an insight into the original natuye oE ' ind.
Now, to be [
yI enl: h ned to the fountainh:ead o [The reili:zatio that '{ind is eternal is cilled the 'nal en
lightenlnent. It is, theTefore" 5aid in a sutra that if there is
Mind i called the ' al enlightenm:ent; and not to be en'
nal enlighten a IIlan who is able to peTceive that hi h is beyond thoughts
lightened to th - ntainh d o Mi d, non
he is advancing towald the Buddha wisdom.
ment.
What is: the meaning of thisP An ordinaly man beCOIIleS
were wr ng; then he is able Here the author applies, in the analysis of the p o ess of the
awalie that his foim:eI though:t
h actualization of enlightenment, the four characteristic states of
:
::
:!iiii e t
existence. i
a e:
of a
everse order. The [our
haracteristic states (
'
(1) arising the oom:i'g into existence analogous to the birth
hild ; ( ) abidin:g=-the st te of continuity in growth
it is not enlighte a1
i
om childhood to mallhood fJ-' ; (3)
analogous to the stage
[ e
:
m: i ig , and cha gethe
tage ha gi'g periods ana1ogous to t'e period
o
from the prime of life to old age J and ( stopping
'
===i '
the pe od of senility and destruction (
those Bodhisattvas who have just been initiated become awale ). -fllese four
: i
gy le of cosmic age that ontinues with infinite repetitiol1. Tllis
aTyanted specu]ation
), Itheir expe
ie ce] is called
application of the four chaEacteristic states of existence in reverse
o'der for the description of the process of the actualization of
e=llightenment seelns to be u nknown elsewhere.
The simile of a drea or of listaking a rope for a snake,
teas'' ed especially in the writings of the Yogacara School of
enlightenment in appeaT lnC::;e to the 'ealizationl of Dharma:
'
'' Buddhisln light be helpEul in understanding the Erst sentence
Bodhisattvas [who have co1 of the last paragraph, which is insu ciently explained. To i1
i
:=
1'1strate, only when awake can one realize the true nature of a
drea 1; while dreaming one is not a'vare that one is dreaIIliI'g
:: := :Y
3 9
38
'
INTERPRETATIO
THE AWAKENINC OF AIT.H
(a) Pu1 -' of Wisdo Il. By virtue o the per eation (
s
,
Being aware that it was a dream, one can be free fro 1 the dream.
Si ilarly only when a ofrect view is:: e tab!is:1led can one rea1
peuming) of th:!e iILauence of harlna !he essence o
i.e.
a
s n b:e know :[as being:: iI openden! :o= the es n and mani=es the DhaHnakaya [i.e., the essenc
rh th ! c -become of Mindl,
of ' ind]. And yet to!say th the i Ption [of :the ig:i: g of fbr his wisdom I ge uine and pure
deluded thought is k own me that it is know as ex What is the mleani: g of thisP Al1 modes ( - f
isting on the groun d oq that w:hich :i;s b yond ho ghts
i.e. mind and consciousness [ nder the state o nonenlighten
the ssence of i:nd]. Aocor ingl ! ordinary peo 1 aT mentl are [the products oq ignorance. Ignorance does not
said not to be enlightene b!eca they have had a c:oI1 exist apart from enlightenmen therefore, it cannot be
tinuous strealn of [ !eluded] thought: : and have never been des:troyed [because one can:n ot destioy solnething w:hich does
freed from their t:houghts; therefore, they are said to be Ilot really exist], and yet it ca:nnot not be :destroyed [in so
in a beginn'nglFss ignorallce. f a Inan gains [insight in:t fir as it remainsJ. This is like the relatiollship t:ha:t exists
that which is freo ho tho ghts, then he knows h w betw;een the wateT of the ocean Ii.e., enlightenmentl and its
those tho ght which characterize the mind i:e., delu waves Ii.e., modes of mind] stirred by the wind [i.e., igno
thoughts] arise, ab ide, cha nge, and cease to be for he is rance]. Water and wind are inseparable; but wateT is not
i:dqnt cal with that wh h ee hom
h
*1 . But, i IIlobile by nature, and if the wind stops the Inovement ceases.
reality no diflerellce exist in the Frocess o thie actualiza Bu:t the wet nature reIIlains undestroyed. Likewise, IIlan s
tion of enlightenment, ecause the four statos
of rising,
n nat ure, is stirred by the wind of igno
'Eilld, pllre ill its o
abiding etc.] exist simultaneously and eaoh ot thel is npt rance. Both hlind and ignorance have no paTticular forIIls
the are origin 1ly o= one and t:he same en
self existent; of th iT o n a1d they are inseparable. Yet
Iind is not Inobile
lighten ent [in that they a e taking place on the g o:und o by nat1 re, and if ignorance ceases, thell the colltillllity [of
original enlightenment, as i phenomenal aspectsl. deluded activities] ceases. But the esselltial Ilatu e of wisdoln
And, again, original enlightelllnent, when analyzed in re e.,
i the essellce of
{ind, like the wet nature of the watey]
lation to the de:filed state [in the phel1olnena1 oTderl, Fresents remains undestroyed.
itself as having two attributes. C)Ile is the Purity oE isdonf (b) Suparatiollal Functions. [He who has fully uncover d
and the other is the
Suprarational Fu ctiolls. the oyigillal enlightenl lellt] is capable of creatillg a11 InaI1 ler
o excellent conditiolls because his wisdoln is pure. The
Purity of wisdom and the suplarational functions of the Abso
lute, or e lightenment, can be discussed only in relatioll to phe IIlanifestation of his numberless excellent qualities is inces
nomena, or I1onenlighten nent. About the Absolute, or enligh sant; accommodating hilnself to the capacity oE other meI1
enlnent, in its totally transcendental aspe t, nothing can be said.
4 1
40
INTERPRETATION
THE AW KENING Of EAITH
vate his capacity for goodness], serving as a coo
dinating
ponta eously v al himsel in manifo ways,
he re ponds cause [to encourage him in his endeavors]. Because [the
ad bellej'its them , essence of enlightenmen
is free from Idefiledj o ec ,
ipJ
{ I H
11
universally illumines the Inind of Inall and induces him to
cultivate his capacity for goodness presenting itse]f in aq:
f
cordance ' ith his desires [as a mirror p esents his appear=
an e].
: #
Of the four arguments, the nrst and se
HI
ond corespond
o the
st
not eoot y i ge ;
eding section
; f :i:1rational
i;f Fun ti ns
in the pre
rhe Aspect of Nonenlightenment
b.
::1
knowing that Suchness and dhar la (phenoIIlena) are one.' In
cuhi
43
HE AwA ENING O FAITH
the
basi igno ance.
a=e" si'
h n i
:: et t :
u
en ghte'ment; they
oexist
dep n e
;
, on
l: e. Ne:ither enlighte'
: = Absolu
ment nor nonenlightemne t should be considered to be an abgo
:::::::: :
,e
t==
a :elative
an Absolute, or a onv onal and symbolk ex Fo:urth is tho aspect of tli:e spec lation (
) on names
pression as lite 1ly true is he e demonstrated. and Ietters Ii.e., concepts]. n the basis of erroneous
' attach
mentg, [the delud d mind] analyzes words which aTe pro
mindl vis,i:ona1 [and :th
B cause of its nonenlightened state, [the delude fore devoid of va]idity].
produc s three spect which are bound to nonenligh:ten ' Fifth is th:e aspect of giving rise to [evi1] karma. Re ying
ment and are inseparable from lt. on naIIles and letters [i.e., concepts which have 'o va idity,
First is the activity ot ignorance. The a tation oE mind the deluded mindl investigates names and words and be
because oE its I1onenlightenQd state is c 1led activity. When comes attached =o theIIl, and creates
manifo d types of evil
enlightened, it is unagitated.
Vhen it is agitated, anxiety kaTma.
(J
) fo11ows, for the result [i.e., anxiety] is not inde Sixth is the aspect of anxiety attached to the [e ects of
pendent o the cause [i.e., the agitation contingent upon evi1] karIIla. Bocause of the [la' of
karlna, the deluded mind
ignorancd . suEers the eEocts a d wil1 I10t be free.
Second is the peTceiving subject. Because ot the, agitatiol1 It should be understood that ignorance is ab]e to produce
he origin l unity with Suchness], there appears all types o defiled states: alI denled states are aspects of non
[that breaks
the perceiving subject. When unagitated, [the I
:ind] is free e 1lightellment
froln perceiving
Third is the world of objects. Because oE the perceiving
c. The Relationships between Enlightenment
obj ects erroneously appears. Apar- om and None lightenment
subject, the world o
the perceiving, th re wi11 be no world bf objects. T o relationships exist between the enlightened and non
incorrectly conceivedl wo'1d o
Conditioned by the
ob
enlightened states. They are
identity
and nonidentity.
jects, [the deluded IIlind] protluces six aspects. (I) IJ
J1 st as pieces of various kinds of pottery are
F st is the aspect ot the [discriminatin intellect. De
ei d] w U o obj , e
0f the sane natuTe in that they are IIlade of clay, so the
:1
io
[ation be=
"e
liki g and dis
arious li=
nt (
J' t
'
c
d
tati:ons (z) of both enlighten
ement) and nonenlightenment
l iking
45
44
T E AWAKENINC OF fAITH INT= RPRETATIoN
("' are aspec of the same essenco, Suchne , For th oE I
-g,y but some b ic ideas and !eHns must have
a11 sentient beillgs intrin been taken into his sy tem fIom Y gaca a
eason, it is said in a sutra th t "B ou
es.
-ana. The
sically abide in eteTnity and re e1teTed into ni
That a man is im samsara esults om the fact that h $
stite of enlightenment is not solnethillg that is to be acquired
mind ( amd consciousness d e1op on the
by practice or to bo c eated. In tho end, it is u: obtainable
1 ground of the Storehouse Con iousness (
jjj ). This IIlean
[fo' it is ve oln the beginni:ngI.
Also i has no
hat because of [the
corpoTeal aspect that can be perceived as such. Any coTpore 1 pect of nonenliglltenment oq the Stere
house Co sciousnes he is said to be in po ssion
asp ts [such as the marks o= the Buddhal that are visible are o= igllo
rance Iand thus bound to remain in samsaral.
magic-like products lof Suchness ma festedl in accordance
with [the mentality of men in] demement. It is not, how and are synonymous in dle ear est phase
ever, that these corporeal aspects [which esult 0m the '
in the ordinary sense of the
of"'
Buddhis , indic ting
mind
suprarational functionsl of wisdo l aTe of the natuTe of non h ord. Along wit the sys atization of ahd speculation on the
emptiness [i.e., s1 bstantia ; for wisdom h no aspects that uddha' do t nes, Buddhist thi ke1 (Abhidharl a phi1osophers)
diEere tiated among 'hem. ascribi'g unique psy hometaphyslcal
can be perceived. meaning' to each. The Y gacara S hoo1 of Buddhism, in an at
er
( ) No Just
as various pieces ot potteTy di tempt to analyze he leve' of mind of the nonenlightened mn,
ethe so di eTences exist between the state of
o each 'J established a distinct e use of these terms
ordin to this
enlightenment and that of n nenlightenment, and between S h 1,
j''
orresponds
-
o u" J (Sto ehouse Conscious
ness,, - (egHonscbu mind), and
the magic-like mallifestatio 1s Pf Suchness mallifested] in ac mains as
" to
it was. denoting the ordinary mind and sometimes ''
the
coTdallce with [the mentality of mell inI de lement, alld those
'I
ve peI' eptio s. Though the author
r 'ranslator, uses these
en of ignoTance who aTe defiled [i.e., blinded] as to -he same teI
s, their oonten is often quite difforent [ om that Iound
[of 1l
in Yogocan philosophy. Th sectbn, therefore, should be i
essential nature [of S1 chnes' .
preted in the I:ght of tlle over a11 thought of the text, without
'e
S J
reference he Yoga ra terpretation of these technical tems.
to
2. T J
C E
o J oI
s B g j
'
Attemp to equate or hamo e it "ith Yogacara thought w
'o
{The cause and onditions invite ullnece' ary
onfu ion a d misunde tanding
A litel 1 translation of this title is:
Theause s:tands for the aspe t of non
of birth and death.
a. Mind
enlighten ent in the Storehouse Consciousness, i.e., ignoyance;
the conditions stand for nd and con =ousness in the state of ate of nonenlight
Fhe mentalityl which emerges in the
nonen ghtenment. In short, this section undertakes to deal with
nIIlent, 1 hich
incorTectlyl pe ceives and reprodu es [the
the mentality of a man who is unaware of the Absolute order,
despite the fact that he is illtriIIsically in it. In the fo11owing world of objects] and, conceiving that the [ eproduced] wo'1d
aTgume t so le si lilarity can be fou11d between the authoy s of objects is real, colltinues to develop [de1'1ded] thoughts,
thought and the doctrines of e Yogacara S hoo1 of {ahayana is what we define as IIlind.
Buddhism. The Yogacara School advocates the o'cept of mind
and its doctrine is kno n as subje tive i:de m. The au This IIllnd has ve di elent names.
only
thor presents the subje t in his own wav, deve1oping the co:ncept The rst is called the activating mind, fbr, without being
46 47
-T
'
TIE AWAKENING OF F I T H
INTERPRETATIoN
aware ot it, 1t bTeaks the equilibriuIIl oE mind by the forcg
any objectivity that o le can ge hold of; they aTe o the mind
of ignorance
The second :s called the volving
Inind,
for it emerges only and are unrea1. When e ideludedl mind comes into
ontingent upon, the agitated Inind as [the :subjectl that per
bei'g, then various conceptions harma) come to be; and
ceives [incc Iect1].
when the ldduded] mind ceases to be, then these vario
14 for it re conceptions coase to be.
The thir is c 1led the TepToducing lilld,
produ es the entire world of objects as a b ght mirroT re
The triple wo'1d, the efore, is unreal and is of mind onl
=
o1dest re orded expression of this statemen encou tered 'e in
::;: tY:e many scriptu es of later o gin, is f und in one of the earliest
spontaneously at a11 times and exis forever Ireproducing Mahayana sutras of the lst or 2d entuly .D., called the Ten
The
'T
fou th is called the analytical mind,
for it diEorenti. likely in Central Asia
'
or China, into the (B'
"
)
. This state nent was not only taken up by the I Iua yen
'
S
he authentic p oofs to
ates what is deflled and what is undefiled: '
Schoo1, but was also utilized as one of
foT it is united
'he fifth is called the
continuing mind, provide a foundation to the Yogacara system. In fact, the virtua1
founder of the Yogacara S hoo1, Vasubandhu, omposed a com
with eluded] thoughts and colltin'les ullinterTupted. It mentary on the jD S .15 As it appears in the sutra,
Ietains the entiTe k rma good and bad, accumulated in the '
the original sentence may be' translated: What be1ongs to this
16 The triple world is the ' orld of
iIIllneasurable lives oE the past, an ! does not per lit any triple world is mind only.
loss. It is also capable o bringing the Iesults of the pain, desire, the world of fom or materiat and world of fomles*
ness.
pleasure, etc., of the present and the future to matuTity; in
eJfT
::H
tc I
b Collsciousness
is the
sudden and unexpected I ntasies of the things
to
The triple worl , therefoTe, is unreal and is of mind only
come Vhat is ca1:led
Inind.
consciousness (
Because o{ their deep rootedattachment, o'dinary
"
contin'ling
men imagine that and Mine are Teal and cling to them in
Apalt om it there are no objects of the ve senses and o the
their i1111sions. As sooll as objects are p esellted, this coI1
mind. What does this IIlean? Since al1 things are, thout
sciouslless rests on theln and discriIIlillates the o j Fcts of the
exception, devoloped om the IIlind and produced under the
{ive senses and of the
lind.This is called
[i.e., the
condition of deluded thoughts, i11 diore:ntiations aTe no 'I
di erentiating collsciouslless] " or the separatillg collscious
other than the difEerentiations oE olle s IniI1 itself. [ retl Or, again, it is called the object discriminatillg con
the IIlind canl10t perceive the mind itself; the Ililind has I10
ness.
IThe propensity for discriminatiol1 o
sciousness. this
la'ks of its own that
can be ascertainGd as a substantii1
collsciouslless wi11 be intensified by bQth [the intellectua1
elltity as s ch]. It should be unde stood that [the conception
de lement of holding
ast to perverse views and [the a oc
o the entile wo'1d of objects can be hold only on the
tiona1] defileIIlent of indulge 1ce lll pass10n.
b sis ot man s dehlded IIlind o ignoTance. Al1 things, there
That the [deluded Inind and] consciousness ayise om the
fore, ale just like the images in a miwor which are devoid of
P fIIleation of ignorance is something that ordinary men
48
1!
Being de led by ignotance, a defiled [state o Mind colnes aware of the reasonl
"
1
5 5 1
TIE AWAK NING OF FA T =I NT RPRETATIoN
mind; om which those who are at the stage oE establish tage of pure eartedness,
l
after having completed and
I ent
-and who are practicing expedient means [t
of f ith:
:
:k
tif
, f
:;e et H ; ::
an ! that which reproduces [the eprodtlcing Inilldl and thus
pne erroneo1 sly predicates the woTld of objects and causes
oneself to deviate from the undiEerenti=1ted state [oE Such
d Comments on the Terms Used in the ness]. Though all things are always in quiescence and devoid
of a ly Inarks oE rising, because oE the none 1lightelllnent d'le
Foregoing Discussion
to ignorance" one erroneously strays fTolm the dha na [i e.
0n
the expression]
the on
orld o:f Reality is yet to be Suchlless]; thus one fails to obtaill the isdom that functions
r alized. Fro1 this state thqse [Bodhi spontaneously by adapting onese1 to al1 circumst nces in
t:tva:s
who have ad:
vmced
stage of the establishment of faith to the the orld.
"oln
5
5 3
Ilay in turn be subdivided i to the crude1 and t:he subtler]. the marks of [the deluded] mind only and ot the c ssa
The cru( er oE the crude belongs to the range of IIlental ac tiol1 of its essence: It is like the case of the willd which, fo1
ubtleT of the crude and the
tivity of ordinary men; the lowing
he surface of the water, leavds the marks of its Inove
cruder oE the sllbtle belong to that of Bodhisattvas; arld the ment. If the lvateT should cease to be, then the maTks of the
sub er oE the ,ubtle belongs to that of Buddhas. willd would be III 1lified and the wind would have no suppoyt
in the [o which to display its II1oVeIIilentl. But gi:nce the water does
Refere ce is to be made o t le Defiled States oE ' ind
not cease to bo, the IIlaik of the wind Inay
ontinu . Because
foregoing discussion. 'he crude orresponds to the first three
to the second three deflie only tlle wind ceasos, the m ks oE i ovement cease acco
de lements of Inind and the subtle
ents of mind.
r illgly. This is not the cessa on of watey. So it is with igno
=
Does
The subtler of the subtle e1ongs to that of Buddhas. Tance; on the gTound of the essence of ' ind there is mov
this mean that the Buddha the Enlightened Ones, still have peop
lellt. If the essence of 'Eind wer e to cease, thel1 e
some sort of basic defilement, even though the subtle of
-his question was
a11? by V nhyo,22 whose words were
nswered would be lullined alld they would have I10 upport. But
54 5 5
:
sin e the es enc doeo not cease to be, the Inind Inay continue into igI10rance.
Vhile the principle of Suchness is yet to be
Because only Jt pidity ceases to be, the
marks of the [stu real ized, [the de1 ded mindl, developing thoughts [fashioned
pid=-y o= eJ II ind cease accordingly. It is not t in the state] of Ilone:nlightellIIlent, predicates erro=le usly
' the wi
Jem
e tho esBenc of Mind ceases. cqnceived o ects of the senses and the Inin . These errone.
ously
onceiv d object of the senses and the
lind, the coor:
::
io si ile weU known = dinating causes i [bringi g about] the de led state, per:
p u1 ' its
g the B.uddhist occuIIe'ce
thinke in this
in the F:ar text, has one
East a:s beenof IIleate illto the deluded Inind alld ca:use the deluded Inind t0
the be ' :amo
me $ to -x lain the elationship tha:t exists between
attach itself to i s though s; to
rea:te evi1] kayma;
various
phenomma and the AbgaluteP4
all to undeTgo a:11 kinds of physical and Inental suf=ering
The perlne,ation of the erT :neously conceived obj cts of
Be a' s e: fouT k nd of perIIleatio:n, the eled s ates
the senses and the Inind is of t' o kinds. One is the permea
a:nd the
p :sta te emerge nd contin:ue u intFrrupted They
' t-
aTe (1) the p re sta:te, which is called Suchn:ess; (2) :the ca11se ioll wh:ich accelerate s [deluded] thoughts, and the other is
the permeation which accelerates attachments.
o alI d
le:n:ents, which is called igno ance; (3) the deluded
activating Inilld ; (4) the erTone usly
The perlneatio of the deluded :mind is
mind, whi h is called which is called :the
external woTld, is the basic permeation by the which
activating =
two kinds.
IIliyld, One
conce ved
objects of the
causes Arhats, Pratyeka buddhas, and all Bodhisattvas to
Buddhisrn in oI der
o attain true enlighten'lent. Here it is used
a pu iing inflvence.
in the latter sense.
The term Pratyeka buddha' designates one who has attained
a Permeatio of Ignorance enlightenlne t n his own ' ithout joining the religio s order.
Bec use of his se1: sll attitude and his uI1 illingne s to :heIp save
How doe meation [oE igI10rance give rise to the
the :pe
the ' br!d, he also is regardFd as an illferior sage in the pole
defiled state and c!ontilllle u 1!nterrupted? It
I i
velop perverse v'ews and a:tt h lent$ gince it can put illto ordina me' and e Hinayanists come to loathe e
suEer
oPelat:i n the --ob;ect dis rimi:n.ating c nsciou:snes i g of salnsara, a=1d thereupon each, according to h- pacity,
g dually adv nces towa d th:e highes enlighten ent (Ch
b. PoIneatio of Suchngss
o). The second e peTmmtion into mind. [Because
. Ho do s th peTme:atio [ Such essl gve to the t s p mtionj, Bodhi ttv
'
admnce to urvana Taptdy
p ye state a contin e uninterru ed? It a id that and ith aspiTation alld fortitude.
tllere i pr:in:ciple of S ohness and it can perl eate into
e Tw kinds of permeati?n o Suchness [into ignoranc can
rst is the f p mtion d ough man esta
Suchne$
iglilorance. Th'ough t:he .f re of this p rlneatio'p be idonti ed: The
caus,es the delUdEd IIlind to 1oa he 'ho oue'i g oE salnsala
of S
tio of :the e5sence nessj, and the s:econd is
the per
and t a pire: t:his
i
hough stiU de mea=on through [ex m i ue es
' nirvana. Bec4us
luded; is [10w] posse:ssed with lo,athing ::a d: p ation, it
peyInea:t:es inito: Suchlless [in that it indu es Suchlle s to
mani he P:hlase, permeati,o: through I staUon of the
tl1 arlif
ca
[e itselq. Thus a Inan coIIles to believe ill his esselltial na. Fssen F [of Suchn , perhaps be
endered Iitera y as the
ctivity of peI ea on thro 1l manifestatio: of essence o i own ac ordl'
ture; t know that what exists is the erTolleot1$
foU ng Fa- ag s comlnen d s pemeatiio has a tionaIIy
the mind and th:at the world o objects in o t of hi I s
beoIl ullde
tood as fihte Ilal permeaUon (Ch:, ""j )-25 It
nonexisten a d to pmctice teachi g to fTee himself Ihom i
the. inner e of Su in IIlan to eme e, 5 t5- peak,
ly conceiv:ed
th erTo eo orld of objects . He kno
s
hat )om the state of aware es6 to the s e of awareness, or Irom
the u'conscious to the co ou' It i all intemal mo ement oE
is r
1ly so -that there is no world of obiocts in ont Sudne within, fro potent1 L to a tual, or from e ence to
= hiII1
and es he practice$: courSes
ther !ore with var:ious de 'i by exence, so that essence p eates into edstence, or a
which to conf:orln [hiln elf to Su hnes . e i11 not attach into s sara. Suchnes within, i.e., o ginal enlightenIILent, is
nsel
li to: a y [delud:od] thoughts
to anyt:hing nor give ii co:nstahtly: asse i g itself in rder to be actualized by breaking
through the wa of ignorance. This int nsic i ner dynamics
this perIIleation
Thyough t:he force o Such:ness] ove
of Suchness is sugg ed by the te n internal pemeauon-
long period
f time, his ignorallce ceases. Because o the cess '
the lde
tio of ig:norallce theTe wi11 be y10
noye sing o (1) P T ' yo g I
o E E oI
i uded. activities ofI yllilld. B ecause oE the x10nr sing [of the S"
''o ''o
J [The essence of SI1{i L less]
from the
b ginn g
( e uded activities o IIlilld], the vorld of objects
as pye'Ii
endo ed with the
inning,
less be perfect state o{ purity.
oUSIY COIICFived] ceases to be; beca' se of the cessation o{ both It is provided th suplaratio'al functions and the na
the primaly cause (ignorance) a d the cpordillatillg causes ture of manifestillg itself. Because of these "' o reasons it
(objects), the Inarks of the [de led] yllilld ' ill a11 -e nullifled. permeates perpetually [into ignoTancel. Through the force
This
s cailed
gailling nirvana and accoglPlishing spontane of [this permeation] it induces a Inan to loathe the suEeling
ous acts.: 0f saIIls;aTa, to seek bliss in nirvalla, and, believing that he
The permeat on [of S chness] illto the deluded IIlind i: has the principle of Suchness within himself, to Inake up his
of t vo killds. he first is the perIIleatioll into the
object IIlind to exert hilnself.
5 R
5 9
,
TIE AWAKENINC oF fAIT I INTERPRETAT 0N
: y is identi ed by and the coordinating causes are sumcie'tly pI ovided, there
The perfec st te of p rlty ( -
#
: :i t
he is provided wi!h coo dinating causes, i.e., hi oncountel
with the Buddh s, odhisatt 'as, or good spiriiual fri! nds.
withi I: etc. T
does bie
fy :i' elf :externally: bUt: i intern
n.: =
:
ally a:sserti'g :i =:
lu' Su Even though coordinating causes fro m without may be sum
ity in: :
pri:nciple ; at: o
t S h:n:e e g oxpe COIIIPassionate protectipn of the Buddhas and Bodhisattvas
=ke an :eEort u:tilizi
en mea s alld :oho 1d all equally att in nirvalla.: [from without], he is able to develop a loathing for su:ffeiing,
AnsweT: Though: S u h ess is origin,1ly one,'yet there are to believe that nirvana is real, and to cultivate his capacity for
ieas ri e :: 'nd :i n
te [ hades
of i n:orance. Froln : e
goodness. And when his cultivation oE the capacity for good
IIess Inatures, he ' ill as a result Ineet the Buddhas and Bod
ve'y beginnio igIIoTa'ce is, be(-ause of its na re, ch acter
hisattvas and wil1 be instructed, taught, benefited, and give
!zed by !d:i ers:ity; and its degree f intonsity is not uni: orm.
joy, and thell he wil1 be able to advance on the pa h to
De lemonts; : 10r
: : nu
neIou:s than the sands of :the Gang
;
vana.
cole into bei g because :of [the diEerences in intensity o
n l I
60
THE AWAKENING OF FA. ITH INTERPRETAT oN
becomes an E'lightened One, sees o[ medi ates on the Bud d!oct nesl, to hink [about theml, and
pra tiee
thle , a d
3
enable himl to obtain enlightenme
as they lanifes theIIlselves to n
thu:s t.
dhas and -odhisat va i
y t e!r gTeat pmpa sion, a d are ths able to cause one Iurith Suchnessl, they manifest ac ivities in response to
Teat
entient oi to stre gthen their capacity for goodness and [th!e needs of
len] a s they g e and h!eaT theln. [Becaus:e of this
are able to bene t theL as they seo or hear [about their indisclimillately pe meating usel, me aTe all eq'lally ab1
needsl. This [speci c] coordinati g caus e i oE two kinds. by means: of concentration (samadh , to see the Buddhas.
oIle is iIIlmedlate and enables a
man to obtain deliveranc
- Because
qulckly; and the other is remote and enables a Inan t obtaili h one
The wisdom w [with Suchness] e om
mnts of Fa tsang and others are 'oo b ef and vague at this
deliveTanc after a 1ong time. The imme ate and relno:td
c uses are again of two ki:nds: the causes which strengthe
T1
#t'T
: ;I
and also that th lwisdoml enables
,1#
s
: i= :: :r: :: :::::]
u h
la::::
This peTmeation through the in uence of the wisdoln
whose esse 1ce is olle [with Suchnes ] is also divided i 1to two
wtlo appeared in order to help save the world This theory made
= any numbey of tempora1, but unhistoricat
o postulate
it possible = cate:gorie;s
accordillg to the types o= recipiellts].
manifesta bns of Buddhas and Bodhisattvas as the popularizat1 n The one is yet to be united Iwith Suchnes . Or nary men,
of Mahayana Budd ism progressed. In oyder to becoIIlc a popular th!e IIinayanists, and those Bodhis,attvas who have just been
religio , mytho1ogizatiowas inevitable. Perhaps the best exam
ple of this trend can be [ound in a se tion of the otus Sutra initiated devote thelnselves to religio'1s pTactices oll the
ill which the Bodhisattva Ava1okite vara appears in aU fortlu of stlength o theiy faith, beillg perIIleated by Suchlless through
being in o der to protect believers in a11 con eivable situations, thelr IrLlnd and consc10usness. Not havlng obtalned the lI1
in the end leading theln to enlightenment.28
are d disg linate Inind, however, they aye yet to be united with
The f ur acts of loving kindness
ned a a ty, kind
speech; bene cial action, a d coopeTation. the essence [o Suchness], and not having obtaine [the pey
'The translation 'olIows fa tsang s inte pretation.29 W nhyo says fec:tiol1 of] the discipline of. free acts, they are yet to be
con erning the causes which strellgthen a man in his practice, united with tho in tlence [oE Suchness].
that they develop va ous plactices such as F
rity, observan e
Concerning the causes whi h ehable h to
of precepts, etc.
he identines [tlle pFrf ction o
Fa tsang he discipline of flee
obtain enligh'enment, ays that they are those which de
with the knowledge wllich emerges after enlightenment,
velop the intention on the part of the devote hear about a ts
6 3
6 2
THE A' AKEN ING Of FA H INTERPRET TION
a'd whi h functions sponta'eously, adapting itself to a11 ir as npt brought into existen e
the beginning
Buddhas. It
' 32
'Imstances in the world. not will it cease to be at the end o me; it is eteTnal t Tough
The other is the already united [with Suchness]: Bodhisat and th ough.
vas who reaiize Dhal11lakaya have obtained undiscriminat
ing mind [and are united with the essence of the Buddhas:
t ey, having obtained free acts, 3g are united 1 ith the in u B. The GroatILe5 IDf the Att buteo : o Suchness
e c of the wisdom of the Buddhas. They singly devote theIIl
selyes ' ith spontaneity to heir rel igious disciplines, on the F'om the be n ing, Schnes' i it' nAttlre is 1ly pr
stTength of f uchness with'n; perlilleating into S'1chness [so 1l excelle: t q:ua1:it:ie(6;
vid.ed with a e1 , i:t is en o dd with
that Sucllness wi11 reclaim itselq; they destroy ignorance .' the light of great wisdom, he qualities o Ilumina Ilg the
Again, the de led p in iPIe (dhayma), from the beginni g ntire uni :erg , of true ;cogniti:on , nd :m d pule in its sel ,
Iess beginIIitlg coI tinues Perpetually to permeate until i aturte; of ete rnity, blissj Self, and puTity; of refreshitlg coo1
perishes by the attainment of B ddhahood. But the perIIlea , imlinutabiiity a d
edom: ilt:. is endowled with
the e
tion of the pure principle has no interr1 ption and I10 ending exeelle nt qtlalitie ] w:hich o tnuIIlbe th sands of h Gan
The reason is that the principle of :Suchness is aI
ays per ges, which are not ind pendent of, disiointed om, oT dif
me ting; therefore,
hen the deluded IIlind ceases to be, the fe ent om [th essence of Suchn<"ss], and which are sup a
D harmakaya [i.e., S chness, original enlightenlnentl wi11 be ratio a1 [attrib: t s ofI Buddhahood. Since it is endowed
Ina lifest and
ill give rise to the perlneatiol1 o the influ conpIo:tely wi'th a1:1 these, a:nd is I1o:t 1,acking a:nything, it is
ence [oI Suchlless], a1d thus the e wil1 be no ending to it. ca:1led the T
J
-g, [when latentl and also the Dhar
'
Inakaya of th e Tath gata.
1: hat is to say, ignoran e has no beginning but does have an {=tuesti.on: I:t was e plained befor!e :t:hat
he elssenc:e of Suc:h
edi g; wllile oliginal enlightenment, or Suchness, h neither :
Answer: In Icpntrast to the charact ristics of the ph tionless [i.e., ulldisturbed by ignorance]; tllerefore, i can be
[the characte stics of S ch
=
activating in inf rred that it Inust have various pure and exce ent quali
om n of the
e c
be in!
ed: : ties, o 1tnumbering the 5ands of the Ganges. B t if the Hlind
ves rise to [irrelevant t:houghts and :fur:th r predicates the
he translatioll of the la't sentence follows in the ain e woTld o= o e ts,it i11 continue
o lack [these qu !ities]. All
inteTpr tion of Fa- - g. IIitera11 , ' we sho it, dep nding
====|!|!
these numb r!ess exce ent qualities !of the p Te principle
f
f
:: :
a
i'
:f::1Ii
: : :
precatio of ts hai teris:tics, th cha :a tr tic f Such
:f
are none other than those of One hlind, and there is nothing
to be sought after anew by though:t. Thus, that ' hich is {ully
:
s
c !1 be ' cally
F gge
:ted in :relatiVe terms t:hat are ac endowed with them is called e Dharmakaya Iwheh ma
: ssi:ble to the d luded Hd, nd are imagino to be the e !ct
ted] and the T
[when 1 tent].
-g yb
-ivati fe
q:pposite of :the c amcter- ios of phe olile I1:a f t e
a g '
"g
Inih d.
q estion: How an
hey be inferredP c. The Grea:tness of the In uences of Suchness
==
AnsweT: Adl things are originally of the mind only; they
in fact transcend thoug ts,go Neverth less, the de1 ded Inind, T:he Bud ha Tath gatas; w ile i:n the s ages oE Bodhisattv"
in onenlightenmen gives rise to rrelevan thotlghts and hood, exercisod great coIIIpassion, P:racticed
y
z'' , and
pre icate the woild o=
olt :iec . This bei:ng the
ase, we de ne accFptod and tra:nsformed se:n ient beings. Th y took great
[this I'en:tality] i oE
isdo:IiI1 vo' s, desiring to liberate all sentient beings thTough count:
'the
Thestate
es of beihg d,estit'1t
lIIl
(
:; i 10Tan:ce). se:n ti,al nature f Mind is im less aeons until the end of future tilne, for they reg rded a11
'J
IIlutable [in that it :does n:ot give rise to any deluded thoughts, se:ntient beings as they rie:garded the:Ins: 1ves. And yet, they
and, thel ofore, is t:he
very opposite of i:gnora ce]; hen e,. [it never regrd!ed them as Iseparate] sen:tient beings. hy? Be
is spoken of as having the :chalacteristic ofI
the light of great cause they truly kne that al1 sentient :beings and th y them
selves were idelltical in Suchness and that there could be no
,
wisdoln.
, When thele is a partic'-lar perceiving act of the mind, ob, distinc:tioll betweell them.
jects [other than th:e obj cts being perceiv!ed] wi11 TeIylain
unperceived. The essential nature of '{ind is free oln any
P y
' Rquirements to be perfected by sentient beings
partial perceivin:g; hence, [ uchnes;s is spoken of as having the ho are p tentially enlightened, i.e., by Bodhisattvas in order t
'
6 6 6 7
INTER PRETATION
TH AWAKENING OF fAITH
J
), and t e other, t'e ultimate trIIth
-, w
ich eIongs to the body of
:
:
-
)
Dilmond Sutra (7 Those w o do not know the distin tion between " ''
these two
Wisdom literature mys:' "'J' pes of m do not know th profound truth ("''
);
Tho Lord: sai : Here, ::Subhuti, someon "ho ha se! out in t in truc:tio:n: of the Buddha
th, ve le of a Bod is ttva shoul p oduoe = thought in this u'h is 'o to be showll ex ept on the ba s oI
uanner= As m y be as there are in e universe of beings,
'e ultima'e
le t :nal truth (
c nventi -,
); w'thout gaining
:
IFt
J the uitimate mth irvana
T le yI mate
is not tr be obtained.38
truth is the tmth of Lhe ultilnately Rea1, i.e., Such.
f
= i : i F
ness, nirvana, etc. which may be expe e:hced bUt. which is
devoid of any empirical deteyi inations. On the other hand, the
=i relaUve truth, or onven ional truth, is the: e pical tnith aE
B:e au e thg p ed
su h gTeat wisdom [wh:i :h. cou:1d
The in uences [of Suchl1 es
] are of two ki 1ds T e rst is
be applied] to expe ent IIL ns [in quegt ell ghtenmelitl, that
hich is conceived by the Inind of oTdillary Inen and the
they extinguished theiT igno ance and p T eived the o igina1 foIio ers of Hinayana [i.e., tlle influellce of S11 hness as re
DharIIlakaya. Spontaneo Bly p!er or ling i:nco 1pre:hensib1:e'
ected] ill the o ect discrimillati g consciousne!ss. This is
activiti!es, !exeTcising
Ilanifo1 in uences, th:ey peTvade evey
called [the innuence o Suchness in the Tran
Tm o the
wheTe in their i:dentit with
Suchness. N:everthel.!es:s, they
formation body ' (Ni1
nnakya). Because thoy do not know
yeveal no Inarks of their influenceg that can be traced as su h.
that it is projected by the : evolving mind, they regard it as
dha T t:hgatas are 'o ot:her than the
VhyP Beca se the B oming froIIl without; they assume that it has a corporea1
D rmakaya itself, and t embodiment o . IThey l ilillitation because their Ilnderstanding is lilnited.
belong to the TealII1 of] the ab.solute truth, which transcends The second is that which i conceived by the Inilld o the
tlle world whie t:he Iela:ti:ve tyuth operates. They are ee Bodhisattvas, from the first stage of aspiyation to the highest
onl any conventional activitieg. And yet, because o= the fact stage, [i.e., the innuen e ot Suchness as reflected
in the Inen
at sentient beings rece:i e bene t throulgh sec:ing or hearin g
tality hich Iegards external objects as ullrea1.3 This is called
about them, their in ue ces [i.e., o= Suchnessl ca 1 be gpoken [the in uence of Suchness in the forln oq the Bliss body
d
absolute truth
The double standards of trtlth, one being the
have played an important each m or ark has an infillite number of subtle marks.
and the other the
:
The land
'elative truth, here it has its abode has innumerable adorn
Inents. It Inanifests itself without ayly bounds; [its manifesta
ons are] inexhalls ble alld fTee om any limitations. It
as f 11 ws:
n 1:
liEests itself in accordallce ith the needs [of sentient
Elucidation of the dharIIla (doctrine) of the Buddha is on the
baiis of twofold truth one is the worldly truth
y''j
59
6 8
THE AWAKENINC OF fAIT
I INTER PRETATION
being ; and yet always teln m without deotroying they have cr ated in their p eyious lives These states a'e those
of dwellers in hel1, hungry ghosts, beasts, vicious nghti g spirits
or 1osi g itself. 'These excellent qualities weT
peTfected by
(
y
), human beings, and gods
A of them a! subie
d by the Fracti e o=
e pure perlne tion acquiT
:
to transmig ation, bei g in the order of samsara:
''
and the su:prarationil permeation [of SIlchne . Sin e the in
uellce is endo ed with i nite attribu teg of bli ; i is The Bodhisattvas i their rst stagF of aspiration and the
poken of as the Bli body oth rs, be ause of their deFp f ith in Suchness, have a partia1
insight into [the nature of the influence of Suchnes . They
ma=s (
a'e usually rea'd le thirty: kno that the things [of the Blissbod , suoh as its corpo ea1
The
or Y ag
tw a dous phyglcal
slgns e body of the Buddha
visible en form , major maTks, adornments, etc., do not come om wit
v
arch such hat the i curl emlt ng
out or go away, that they are free from limitations, and that
u i1
1 1 [ 1 E' 1
lind of the Bodhisattvas, elldowed with in'nite attributes of Sucllness; nirvana to nirvana; Buddha to Buddha.
represents
bli . The Nirmanakaya oT ransformat10n body
question: If the Dharmakaya of the Buddhas is free from
Sucllness as conceived by the niinds of oydinary peop:le, the body
appea ng in the keness of t[:,:
rhe six translnigratory stat(
::i worlds
the Inanifestation of corporeal form, how can it appear in
corporeal forln?
to which 5entient beings are lcd by the force of the karlna which
'::ates of being o
7 0 7 1
THE WAKEN NG OF FAI H
IN TERPRETAT ON
An wer: Since the Dharmakaya is the es ence of corpore mind a e in the final analysis beyond what they a e thought
]i
a:hH
: n:
f
H
v
#
te- i a'tion,
(u
and Prbb blY corlesponds to aS:anskrit erlh
I
: -
-
(unanalyzable by i'te:1le t,.
ceived in accordance with the IIlind; that is, they depe:nd on the At 'hinkable)
rs :#ance or :
this se tio: '
seems to be di
P oi tingly: short
:and elusi:ve :Ho ever, what else could
mentality of the devotee. What is really noteworthy ils the state h ve :been said bout the
ment t at from the beginning corporeal foHIl ( Ch., prob:le : T:he soluti on lio
in pe onal exp ien e ::ratho' n in
)
a'd mind have been nondu 1 ( J The non
Ch., - y ). ve'bal de:s criptioh: The pu port o the p: graph, ho"ever, i
d ality of nd and matter, spi t and body is the basic on ept
lear e knowledge which: is relevaht within'the frame ork of
of this text and a coIILmon presupposition of Iahayana Bud the sub ct object rela tionship in othoy words, the dualistic men
dh ism. lity-- ust
be transcended n order to gain the sion of Suh T
'
ness and to reinstate oneself in the Absolute order
II . rYO7S o Nj I ?Z
CHAPTER T' O
astly, ho to
enteT nto h y a1 n o[ Suchlless yo 1 th
The CorTection of Evil Attachments
realyn o salnsara
, ill be revealed. Examini'g the &ve coln
h N=H= onglnate om bias.ed ews; if a m n is stance of which is none ent and unrea1. It is
= evil atm
is
erely
Tedi
ee om bias, he i11 be ee froln evil ttachmen:ts. The e cated in Tela ion to [its corTelative] corporeal objects. If it
re tw kindg ::bia d iew: one is the biased view he by is takell as a being [t r d nonbeing, neg tive being, then
:
tho who aTe not ee oIIl the belief in 4 a ., ordi should scarded, becausel causes the mind to re ain
bF
y th e who in salnsara.
n yy me ; the oth r is the biased view held n fact there are no exter l coTporeal objects:
1
bolieve that t e eo ponen of the wo 1d ale t ai [ -e. the beca'Ise aU bjects are originally oE the Iylind: And as long
]'::![:j
:j::'Layanistsl- . theTe re I10 corporea1 objects at all, f e pty space
can
not e lain ained. All objeqts are o= -h:e !ind 1 ne; : but
:Biaged view is I1ot a lite'al tra slaU ; the o igi ads
=1
e
whe: i11 si s irise, [o ects which ::: Teg rded rea1]
ue- j , usually undeTstood ,as indicating a wr g pecultive
appear. Wh:r=n th(- IIlind is free om it deluded activitio
theory whicll holds t atma is T . ro1 the follo ng con ,
te* 1lewever, i is obvioUs that e- t-n ali o ec [imagined as ea1] vanish of thense]v s
IIearing t t it :is explained in the sutra that the DhaI la death is mea ingless in the absence of life, or vice versa. Seen
nal froIn the point of view of the Itbsolute order---though this 'Iiew
kaya of
h:e Ta h=gata i' in the an lysis, quiescen:t, li:ke
is in PTactice possible only for the Enlightened Onos the phe
empty space, oT inaTy I en think that the nature oE the noI ena1 order sit ply does not exist. The Absolute order is
T,th=gata , indeed, the same as empty spac for they do unlike
eIIIpty sp ce, ' which needs a correlati' e for its existence.
rlo:t know [th t :the pur:pose oE the sutra is] to uproot eir Becallse of its tra scendental nature and, at the saline time, be
adherence.: cause of its imma ent nature of Suchness it i symboli ally said
that the one true ' illd pervades everywhere.
quiescent
is lit!erally -tlanquil and desolate ( which
H-
'o);
bsence of being. he purpose of
suggests a sta of complete fliearing that it is e plain; d in thF.
tra th: i alI thing:s in
ng that the Dharm kaya is quiescent, like em:pty space,
,
st
orld,
the i 1 the final Ilpty in their
Ilalysis, are e bstance,
is to negate the adheren e to the notion that the DIlar lakaya
is a Being. a k:ind ot anthlopo orphi bei g o'g beings in alld that nirvana or the principle of S chness is a]so abso
the universe. On the other hand, to believe tha' the Dharlnakaya lutely eIIIptY fr IIl the beginnillg and de oid of any character
is li'erally no:nbeing is a wro g view. T his error leads an
istics, they not kI10' ing [that the purpose of: the sutra is]
adherence to otion of no being as a fom of I
=ingl
7 5
74
INTERPRETAT10N
THE AWAKENlNG Of FAITH
to uproot theil adherence, think that the essential n tuTe g
T -g y and that th ey are t
erefoTe not independ
of Suchness or nirvana simply empty ent of S 1chness, they, not unde standing this, think that the
qu stion: How is this to be corTectedP) T
g
literally contaills in itse1
-g all the deflled
states of: sa isara in the world.
AnsweT: [The way to correct this elror i t make clear
that Suchnes" or the Dharm kay= is not empty, but is en ques!ion: How is thi to be correcte P
dowed with numb:erless excellent qualities [In order to cect thi:s
Tror it should be ullderstood that]
t e T I
:g
y
, fro the
eginning cont ins only
Th is a refu tion of nihilism. Concerning th s biase view, '
pule xcellellt
"g qualities which, outnulnberillg the sands oE
a tsang says, It is al eryoneous adherence to the I1otio:n that
the ence of Suchness (dhat a) is absolute nothingn ss ( g: the Ganges, are not indepe dent of, severed froln, or dif
"
e of Stlchne$s cannot b!e: p edicated, it ferent from Suchness; that the soiled sta es of de lement
'").:' 41 Since 'he e,ssen
is called (eIIIpty); bu! if a i an takes it as literally true, he 1 hich, o tnu1b.ering the sa (!s of the Ganges, Inerely e ist
takes a position in nihilism, another extrelne and falso vie .
defies predi atiol1, it can be suggested syI in illUsion; aye; frol 1 the beginning, no existent; and froln
'hough Suchness
boIi ally by s ch terms as colnpassion, light, life, etc. the beginningless begi ning have never been united
vith the
T -g y
. It has neyer happened that the T g
Iearing that it is explaine in the sutra that there is no ' '
I
contained
g y ,I"g deluded states in its essence and that it in
increase or decr:ease in th e T -g y[)
and that it is ish
'
duced its!elf to 'ealize [Suchness] in order to oxting
provid:ed in its essence
"g
'
ith all excellent q alities, they not foTever its de1 1ded states.
beil!g able to ullde stalld this, think that in tho T
g
stands for teTe is a beginning for sentient beings. Since they suppose
ness
the I10nduality of the dua1 (the nonduality of t]
and
Absolute and phenomena),
n accordance with the plura1 a beginning, they s1 ppose also that the nirvana attained by
stands for
istic outlook held by the defiled nlinds in saIIlsara
the Tath gata has all end and that he will in turn becolne
the duality of the nondua1 (phenolnena on the ground of the
42 a se tient being
Absolute).
question: How is this to be corrected?
HeaTing that it is explained in the sutra that a11 defiled Answer: [The wa to coT ect this erTor is to explaiyl that]
o'Id exist on the ground of the
states of saIIlsara in the g
the T -g yI,' has no beginning, and that theyeEore
'
7 6
INTERPRETATION
THE AWAKENING oF FAIT
ture and, theretore, are imperishab!e that Iwhat m e
ignoTanqe ha 'o begi'ning. I anyone asserts thit sen en
iple wo4 he 'olds the ve componentsl is, from the be nning; in nilvana.
bei gs came int exi ence tside this
, the
e view glven. i the scri tuTe of e heTet s. Aga Ni:rvana is oneived by the I=Iinayanists as a state of peyfect
T
y does I1ot have a end; and nirva a at annihilation; i.e., as n nbeing, in contrast to being which under
'
tailled ''the B ddha , bei=lg one wi:th i
'y Iik wisle : as no end. goes constant 'Iansfomation.
Unborh (
Ch., g,
is a p
l expres
"
The mistndersta dillg es in istaking logid
onditioni'g: foT sio:n sggestig the trans endene "
of both being and nonbeing
'
a me oTder as to whidh comes and which comes la er one of the ost fundalnental ideas of Mahayana Buddhism.
tive, de'otes unborn,
When: ny mo teHn for example, ign ance and enligh" P
, e un
an and as a noun (
"g, when used as etc., -"' J or
Hlent, samsara and nirvana, good "d evil are i co Uy created,
unprodu ed,
, etc. he
bolutely ex-
tho ht to be
ive polar'ties one m.ay f 11 'nto I
no-bir:th,
no Ereation, no-production,
''
the elror f suppo ng at they alte te: i me. The assump popu11rity of the exp ession undoubtedLy owes much to the
tion in the te*! is that on the 1ogi al groud of the or'gillal opening stanza of N g luna s '/f J
3
yj
, declaring
en ghtenment : ignqrance ppears; on th grou d of nirvana, the eightfold negation, which begin:s:
Imperishable, unborn
-He" -"'
J ). or uncreated is no:t a concept
samsara exist . Fa tsang sys of is: g tha t
an i!lusion is (
IJnborn
.'
or but
depedent :on w at i at " at is ue e :ists diametrically opposed to its co nterpart
borl1'
created,'
true; they thillk t
yst and then illusion
s later. Th s :they have com to belongs to a highe order :transcending the dichotoIIly of both
e tertai a WIo'g vi:ew that there i s a begi ing:
r i reverse being and nonbeing, birth and death, eteTnalism and nihilisIIl,
-,
order,] -k a ce'tain heretic wh daims that o the original etc. Thus it is used llnost interchangeably with J
darkn eluerges enlightenment, they t nk that thel1 is a b (nondu),
.'
(no-se1[!substance), etc. '
J 7J II II'
own being tha:t call be discussed. Thus, a11 thillgs froln the
I . T B' y
'J " beginning a e Ileither Inatter I10r IIlind, neither wisdoIIl nor
Ta:th gat preache consciousllegs, Ileither being I10r non being; they re ulti
B cau e of their inferior capacity, th!e [
to the iylayallists only the doctri e of t:he none istence o mately inexplicable. And yet they are still spoken of. It
at lan alld did not pyeach llis doctrilles iII their elltilety; a
should be '1rlderstood that the Tath gatas, applyillg theiy
yanists have coI11(= be1'eve that the expediellt In ans I ake use of conventional speech in a pro
result,the Hi ve
visiollal InanneT in order to guide peoPle, so that they call
componen , the constituen o' samsarlc e sten , are real:
be free oill their deluded thoughts a d can returll to Such
being teTrified a the
hought of beillg s'II)ject to birth alld
ness; for if anyone thillks of allythi g [as reil alld absolute in
death, they erroneously attach theIIlselves to niyvana.
question: IIow is this to be corTecte P its o vn right], he callses his IIlind to be [trapped] in saIIls ra
7 9
7 8
THE AWAKENING O fAITH ERPRET
N TION
The ioonoclastic natu'e of Mahayana Buddhism wi!h regard to AnsweT: AInong those who belong to the group of the
the 1timate validity of langage is dearly in evidence he'e, ulldeterlnined, there are some who, by virtue of their excel
whe e the dange' involved in the absolutization of th relative lent capacity for goodnes$ developed through p rmeation,
are cautioned against. The tem de'led st te ' here refers to the
believe in the [law o ret bution of karma and observe the
conepts of saulsa evi1, ignora ce, being nonbeing' etc.; while
refers to the Absolute
good, e:nlightenment, nirvan ten precepts. They loathe the suffdring of sams ra and wish
pu'e state
e tc. to seek the supreme enlightenment. Having been able to
It Inay appe r str nge to negate even wisdo irement
meet the Buddhas, they serve them, honor them, and prac
of which is thought to be the only means by' whi h one can
the aoq
tice the faith. :heir faith wi11 be perfected after ten thousand
y ignorance. But wisdom, whe11 solidi ed as a certain
desi
view, rns into a type cit know1 edge, a product of the analytica1 aeons. Their aspiration foT enlightenment wi11 be developed
min which only functions dual tically in terms of subiect and either through the instruction of the Buddhas and the Bod
object rela onships. In this sense, windom should also be tran
scended, just as '
iew among views, must be
hisattvas, or becaus:e of their great colnpassion [to
ard their
Ilegate 'J, taken as a suEering fellow beings], or om their desiye to pTeserve the
good teaching flroIIl extinction. Those who are thus able to
develop their aspiyation through the perfection of faith wi11
CHAPTER THREE
enter the group of the deteTInined and wi11 never retrogress.
Analys of the Typ s o Aspiration for E lightenment, They are called the ones Ivho are united with the correct
or The hIo nings of Y na44 cause Ifor erllighten en and who abide amollg those who
belong to the Tath gata family
8 R l
THE AWAKENINC OF FAITII INTERPRETAT 0N
sense of dimension. Often a qualita ve di erence is expressed
by an e*tremely exaggerate
owR acc on Suchne alone, but must leam te Fra
quantitative expression.
good deedsP
The are, however people Iamong those who belong to AnsweT: Just as a preci us gem is bril ht
nd :puTo i=t s
th gro p e ence but marred by inpuTimes, o i' a man. Evlen i
= thF unde'eT
illed whose capacity for goodness
is sli t
hd whos leme , having a c mulated from he mediates on precieus Ilature, unless he poli es it in
de t
purity of deglement' Even if a Inan medita es on Suchness,
ks:
f::I;: :;:::=
unle$ he makes an e ort to be pe ]meated by it in vaiious
ways by a pply ;
==
t nes regress becaU e of their ca pedign means, he certainly cannot be
J *1
from the followers o the Hinay na, or the imitation of As to the exIKdient means, there are, in skort, four kinds:
aspiration. But these types of aopiration are all in e rst is the fundamental Ineans to be practiced. That
otheys
consistent, foT if the IIlen who hold thel 1 Ineet with 11nfavor is to say, a IIlan is to I editate on the
act that a11 things in
able circumstances, they wi11 Telapse and fa11 ack into the the essential nature are unbom, divorcing h nself jom
stage of a tainment o the followeTs o the IIinayana. deludod views that he does not abide in sams a- [At e
Now, in deve1 ping the spiration foT enlightenment same timel he to meditate on the f ct th i11 things a e
la y and coo'dinating
hrough the peTfection of faith, what kind of =nind i to
[the pro ucts oq the '1nion of the pri
be cultivated? Briefly speaking, three kinds can be discussed.
au:ses; a d :that th:e ef oct :o:= karIIla wi11 neve be lost. [Ac
The flrst is the IIlind characterized by straightforwardness, cordinglyl he to cu1 ivate great compassion, practice meTi
for it correctly IIleditates on the principle of Sllchness. The toTipus deeds, ind accept alld transforln sentient beings
second is the IIlind of profoundness, for there is no limit to qually
w!thoUt abiding in nirvana, foT he to conform him
its joyful accumulation of a11 kinds of goodness. The third se1 to [the fullctiolls o the essential natuTe o[ Reality
is the Inind lled ith gTeat compassion, for it wishes to (J which knows no
ation.
uproot the sufferings o a11 sentient beillgs.
question: Earlier it has beell explained that the orld The last clause in the imuedia ely preceding palaBF h, for
can literally be translated
o{ Reality is orle, and that the essence of the Buddhas has is to confo himself to . : . I
because he is to f 1low the onabiding of the esse ti nature
Ilo duality. hy is it that people do not leditate [ot their nonabiding ( r E
of Reality (
yz
).'
:he terl )
''
8 8 (I
THE AWAK NING OF FAIT I
INTERPRET TION
su g edom, spontaneity nonattachmen nondoHat m, ment roughi fai , he wi be able, to a celtai ext{=rlt,
dtc. It is a way of life, ractical application of emptiness
( in a life
ituation en ompas i g
oth i tellec ual and realize the Dhamakaya. Because o this yealization o t e
'
a ecti naI aspe ts. Dham kaya, and be use he is led by the jbrce oE t e v
In this pa agTap:h, thTee ideas are pI sented: Fir t, faith in the
[that he made to libe'ate a:11 sentient beingsl, he is able to ple
Absolute orde'r; se the legitilnate reeognition o:f the phe
on:d
sent eight types o manifes ti n oE hims
oT e bene
nomea1 order where the law of ausality oper tes; thi d, the
synthesis of these two ordels in a way of life fbr m . of a11 se tiellt beings These are: the descent oI== the Tushit
heaven; the entrance into a human womb; the stay ill he
The s ond the m ns of opping [evilsl The practice womb; the birth; the Tenunciation; the attainment o=
1
o deve1oping a sense :of shame alld repentance can stop aU E the PhaI a
Iightenlnent; the tu ning of the whee1 (do
'
8 4
N ERPRETATION
TIIE AWAKENING OF FAITH
devote themselves to the perfectiotl oE I==editation owllig
in the Bodhisattvas, they leve cowardice fa behind thel
that the essenti 1 nature of Reality is always chayacteri=ed
and are not aLaid even f fa11 ng into the st ge of the fo1.
that they by gnosis and is . ee j om iII10ran e, they, in oonEolmity to
1owers of the I Iinayana. Even :though they hear
:
' 'j:o
To"gJz I
'iig
'
'gItt
pass through the th'ee terms of inn merable aeons [befo e ubiect to the nuencel of ka'11la [opemtingl in subcon
s iousness. for it appea s and disappeals in the most
ui) 1
they can fully attain eIllightenmentj. I Iowever, because of
the diEeTences in the valious worlds o= beings, and in the wa s
objects see g and he ring as well as in the capacity, de
Of these three sub le modes of mind,
fa
tsang says: "The true
sires, and nature oE the various be 1gs; the e ale also diEer-, mind ' the b ic wisdom free from d mlnation EoE sub ect
ent ways of teaching them what to practic e
: ;o
jT t 1: i : 1
:1 :=
i:
The opening sentence in this par graph that e ds with 'the :
F: :'::::; : ::: :I:f :l: ::; i
Dhama is a symbolic presentation of the supraraUona in uences
i::
tsang
f
of Suchness, i.e.. Dharmakaya Since the Bodhisattvas who
have realized the Dharmakaya a e one wit Suchne , they are
is the Storehouse Cons
':
: iousnes', as fa )
s,
is am
The
do not I ly on wo'ds j "e -'z
ause,
they " )
biguous. a tsang and other colnlnentators give us no lue to the
H t
i
f1:# :: I :s
i I, .
1f::
fi
=
=.1
j:1 ::i i=::
45 whi : i
to literal interpretations of the sc ptures, but a e ady to inter
pret the 1 freely accommodating their interpretation to al1 pos
sible situations of suffering beings, with the single aiI of helping
the 1 to advance to the way of salvation.
the uni'' rse and benefit a11 sentiellt beings
The charaoteristics of the aspiration foT enlightenment TI)e l e tven of Aka lishta
' is Lhe llighest heaven in tlle
orld of
e tertained by a Bodhisattva belonging to this group can be 0l , :'tcor(iiIlg to tlle cos no'0 1diaIl Bud(ihisl .
[ ()f I
8rl
8 8
THE AWAKENING OF fAITII NTERPRETATION
question: Sin e space is infinite, -vorlds are i nnite. Since Ans' er The Dharlnakaya oE all the Buddhas, being one
worlds are in nite, beings are innnite. Since bei gs are iI1 and the same everywhere, is omnipresent Since the Buddhas
finite, the variety of their mentalities must also be ih nite. are free o l any Iixation of thought, the acts are said to be
They reveal themselves in accoTdance 'with
The objects of the senses and the lind ml st therefore be spolltane us.
liIIlitless, and it is dimcult to know and nderstand the l aI1. the Inentalities of a11 the various sentient beings. The I ind
If. ignorance is dest oyed, there wi11 be no thoughts ill the of the sentient being is like a mirror. Just as a InirTor cannot
Inind.
Iow then can a comprehension [that has no content I
Teflect images if it is coated ith dirt, so the Dharmakaya
be
alled : a11-embracing kno
ledge ? cannot appear in the milld of the sentient being if it is coated
Answer: Al1 o ects are originally pf One 'Iind and aTe with the dirt [of de lements].
beyond thought deterIIlination. Because unenlightened peo
ple peTceive o1)jec in their lusion, they impose mitations
in the mind. Since they erroneously develop these thought
determinations, which do not correspond to Reality (
y
z
), they are unable to reach any illclusive comprehension.
The Buddha T are free f'rom all perverse views and
'th='gata
tho11ghts [that block corTect visiol1; therefore,] there are no
corneTs into which their comp rehe 1sion does not penet ate.
Their ind is tTue and rea1; therefore, it is I10 other than the
v
the
Ilanifold meanings of the doctrine. This is the reason
they Inay be called those ' ho have all elnbracing kI10l
edge.
question: I the Buddllas are able to peTform spolltaneo11s
acts, to Inalli est themsel 7es everywheTe, alld to benefit a11
sentiellt beings, then the sentiellt beings should a11 be able,
by seeing their physical foI:ms, by ' itllessillg their Iniracles,
or by hearing tlleir preachings, to gaill beneflt. Why is it then
that I10st people in this 'vorld have I10t been able to see the
B uddhasP
ON FA TH ND PRACTICE
me be and practice various disciplines leading to enlighten
ment. The fourth is the faith i the S g (Buddhist Com
munity) whose Inembers are able to devote
themselves to the
practice of bene ting both themselves and others. Because
[oE th faith] a Inan comes to approach the assembly oE
Bodhisa:ttvas constantly and with joy and to seek instruction
fro 1 the l in the correct practice.
4 '
intrin:sically enligh. ened but who has yet to a tuali"e the orig
inal enlightenmeIIt, and who is making a e ort to this end.
J I
O I
""
On Five Practicos
Having already discussed inte pretation, we wi11 now present
a discussion of faith and practice. This discussion is intended
TheTe are
ve ways of practice which will enable a man to
for those who have not yet joined the group o{ beings who
pe fect his faith. :hey are the practices of charity, [observ
are determined to attain enlightenment
ance oq precepts patience, zea1, alld cessation [of illusio 1s]
:::i::::E I1
## :i;: tending the merit [that he gains from the practice charityl
lan comes collstantly to
illg). Because [of this faith] a I
e towald the attainIIlent of enligh tenment.
t)
9 3
TIIE AWAKENING oF F H
I ON FAITII ND PRACT CE
pr : ow shouh he pmcticF the Eobservance o su ri g of disease. There are a gTea IIlany hindrances of
i
se'vation'
AnsweT: hat is called
V fcessation I eans to; put a stop
to al1 characte
is ics ) oE the world [o sense objects
('
Tepent IIe should not take lightly any of the Tath gata s
and of the mindl, because means to fo11ow the E
precepts. He s ould guard himself om slander and om
(tranqtlility) m thod of meditation. What called clear
sho*ing d slike so as ot to
ouse peop1!e in their delusion obse vation
Inea
1s to peTceive distinctly the chaTacteTistics
to coInmlt any oEense or sln.
o the ca.usally conditioned phenomena (samsara), becatlse it
question= I Iow should he practice patie 1ceP
mea s to follow the
(discerning) method oE medi
Answer: IIe should be patient with the vexatious ac:ts of
tat10n. "
tY
:
ci question: IIow should he fo11ow theseP
Answe : I{e should step by step practice these two aspects
dishonor prai5e or blame, suEering or joy etc and not separate olle oIIl tho other, for oIlly then wi11 both
{='uestion: IIow should he pTactice zealP
be perfected
Answer; He should not be sluggish in doing good, e
: :: !f:::f=: :: :::::r:
; ::::': :f
:
f:
past he has been tortllented in vain by all of the great suf
: :
These two met11ods of meditation, i.e., z (Ch.,
(Ch., % ), singly and also as a pair,
scriptures
'
'
I,'',) and
appear in the
of old P li sources. '{uch discussion of them is to be
found in the sutras and colnlnentaries. Explanations di er, but
feyings o body and. lind. Because of this he should diligently
the basic notio that implies
z tranq'lilization, stabiliza
practice various meritorious acts, bene{1ting hilnself and and that
tion, cessation, etc., implies disceylling
remains '1nchal
others, and liberate himself qllickly f'om su eTing. Even if clear observation, distinct peI eption,
' etc.
a IIlan practices faith, becau e he is gTeatly hindeled by the lenged. The most elaborate descriptions of them are to be
found in the rf ien t ai Scho01 ot Buddhism in China.48
evil kal11la delived o 1 the grave sins of previous lives, he
lay be troubled by the evil Tempte!r (hlar
) and his demons,
or entangled in a11 sorts of worldly aE irs, or amicted by the
94
1!!
.
ON fAITH AN PR TI
AKENING FA T
.
,-|
wi11 gradually be
o= this, h:s power of exe uting :cessatio'
intensi ed and become highly e ective, so that he wi11 con
forl hiIIIself to, alld be ible to be absorbed into, the coni
TP
j' o
C''' Then his de lements,
'Jo centrati:on (sa tadhi, o= Suchness.
dieep : hough they may be, wi11 be stlpplesso and his faith
Should :thcre: bF a a who desires :to practic f cessation,
he should stay i:n a q :iet p1,ace and sit erect i: a e:ven strengthened; he wi11 qUickly att n the state i which theTe
te peT : His:!at enti sho 1d be cused] neither wi11 be no retTogTe:s ioll. But those who are skeptica1. whq
n breath.
e Buddha],
---l
ing.nor on any foI1 r coloT, nor on empt lack f it , who speak i11 [of the teaching of t
space, earth,
water, e wind, nor even o what h s b:een seen, heard, Te who have committed grave sins, who are hinde ed by their
me ; or concelved. Al1 though , as soon as thoy are. evil karma, or who are a rogant or indolent are to be ex.
co u p aI e to be disca
cluded; these pe ple are incapable of being absoTbed into
d a d eve:n :the th:o:ught of
the saI adhi of Suchness].
iscaTding them is to be put away, for a things are sse
Next, as a result of this samadhi, a maI1 ealizes the oneness
l,
tially [i t:he s ate oq t an cendi:g thoughts, and aTe lilo:t to
om mo ent to moment nor to be of the /V:oild of RIeility (J T'
J leness
be cTeate xtinguished '"), i.e., the sa
m m ent to o e th oll to confo to the
eveTy,vhere and nonduality oE the Dharmakaya ot 11 the
esrenU1 ture of Realit7 (J -, thIough this practice Buddhlls and the bodies of sentient beings. This is called
52 It s
of cFtionl:- Ad it is not tha:t he should the samadhi of one movement ould be understood
t Iueditate on
:amadhi
that Ithe o chness is the foundation of [a11 otherl
the o ects of th:e sens Io in the external world and
then SI
saIIladhi.
f a man keeps pTacticing it, then he wi11 gTadually
egate them with hio mind, the Inind that h meditated on
the : H the mind wand s ould be '
ay,It itsh,o:uld
be able to deve1op countless other kinds of samadhi.
"rought
be :und back If e a man who lacks the cap ity foT goo ness, he
and d i:n : correc:t thought
stood t:hat
wi 1 be confused by the evil TelnpteT, by heretics and by
i:
thi!s coHoct though:t s the t:hought t:hat] whateveT is, is
mind delnons. Some.times these beings wiU appeaT in dleadful Eorlns
no external "olld o= obiects Ias
w:hile he is sittin:g ill Ineditation, and at other times they
con eve
"y ];and that
even mind
ththere devoid of any m of s own
wi manifest themselves in the shapes of handsoIIle nen
and
Iwhich wo:uld indicate its subs:tant:iali- :and the efore is ot
ubstantially co ceivable as such at any IIloment In such a case he should meditate
wolne 1. n the pTinciple
,
and then these o
Even if he a ses om his sitti g position an ngages in
o ind only, wi11 vanish and wi11
not trou1 le him any longer. SoIIleti= they may appear
othei act ities, such as going, coming, advancing, or stand.
as the images of heavenly be s tv s,
nd ass Ine
'e'
ing stii1, he should at al1 tiTnes be: I indfu1 [of the ap
gs or Bodh
lica
ni
also the ngure of the Tath gata; f d: wi h a11 the Inaior
tionl of expedient means [of perfecting
ces tio , conf n -'
[to the immobile prillciple oE the: essential natu e ot ea1.
and minoy mark 0r the y: p e spe11s or preach
ity],51 and observe and examine [the res 1tin expeTie=lcesl. ch ty, the precep-
:, zeaII editation, d wisdo
When this discipline is we11 IIlastered after a long peTiod of or they may diScp e : nirva a is th; state
of universal emptiness, ot=:how
the nonexiste
th!e tru ce bf ch aracteristics,
practice,
the ideations of] his Inind wi11 be arlested. Beca'1se
) 7
)6
T{ AWAKEN NC O FAIT I
IiI
0N FA ND PRACTICE
vows, hat'eds, a e tions, causest ad e
cts; a d o absolute
oth n+egs. ihey ma y also ach im the howledge of his heletics are (-o''etous]y attached to fame pI ont, and the ye
owR pas!t a 1d tuTe sta:tes of: e ie ce the method oE IeadF spect of the wo Id. The salnadhi o{ Suchnes s is the samadhi
g other me s minds, a pedect ms ef spee , causiRg in ' hich one is not arrested by the activity of v ewing [a
subject:] I10r by the experiencing of o jects [in the :midst of
m to b co e os ad attahed to wy: and pro t;
or at otller m beo Ilg suddenly o =nd en: att man, till able
to join the gIoup that is entitled to beco e T
:wa=d lapsing eg1e1c or: d epi g a : lack of: faith, =gatas:
a great de of:d bt, a d a eat x y;
lof
- ab
ndo Those who practice .the various types of dhyana (meditation)
and samadhi ' hich aTe popular ill the world wi11 develop
g ndamntal excdknt p Itoward relUous
much atta hment to their avors and wil1 bo bound to the
perfection] and devoting himself mitellaneous Teligio
iple world because f their pe vers ,view that at1 an is
acts, of :beiIIg attached to woTldly whic involve him .t
yea1. They a e theTefore the same as heretics, for as tl ey
many ways; or sometim they m.ay ause him to exp ience
' se blanc of vaTio:us ki
depart from the protection of thei ood piritual friends,
a oe tai
' oE samadhi.
n.ot the whic:h ale they turn to heretica1
all the attai ments of heretics and: aT true nadhi; 'iews.
Next, he who practices this samadhi diligently and lwhole
or sometimes they may cause him to re
'in in
adhi foT
m fort in his heartedly Ii1] gain ten kinds of ad'Iantages in this life. First,
ene, two, three; or up to seven days, feeling c
he wil] a] ays be pyo' ected by the Buddhas and the Bodhisat
bo alld ]oy m his mind, being neithel hunr nor thlrsty be frightened
tvas oi' the ten dilections. Second, he wi11 not
rtaking of nammt agran and delicious dTinks and foods, 'r:
by the Tempter alld his evil demolls. Third, :he ' i11 not t)e
which induce him to illcrease his attachment to them; or at
deluded or confused by the ninety ve kinds of heretics53
other tilnes they ma,y cause him to eat without aliy Testrai't,
alld Iicked spirits. Fourth, he
ay
I10w a g eat d i1, now only a little so that the color ot his 'i]I 'eep himse]f far a
of the Buddha],
{'roln slallders of the profound teaching
face changes accoTdingly
alld
dinillish tho hindrances derived fror
i]1 E radua]]y
For these re sons, he who pTactices [
essation
] should y all doubts and
grave sins. Fifth, he ' i]] destyo yong vie'' s
be discreet and observant, lest his mind fa into the net o
oI1' enlightenment. Slxth, his faith in th Realm of the
evi1 [doctrille . IIe should be diligent ,ill abiding i:I1
correct
yil1 be ee oln sory
Tathgata will gro'' . 'eyentli, he )
ought neither grasping nor at ching himself to [any
!
iI] be e
even if he has not yet expeyien(:ed saIIladl i, ie ''
de m eT V HS, craving and arrogance, for the
tilnes, and
'o decrease his defilelnents in aI I places and at a
98
T IE AWAKEN NG OF FAITH
ON fAITH AND PRACTICE
he will not take pleasure in the
orld. Tenth, iE he ex
periences samadhi, he ' ill not be startled by any sound from [that they are in such a stat ; for this, they are greatly to be
without. pitied.
only, then his mind ' After reflecting in this
ay, he should pluci<' up his courage
Now, i{ he practices
cessation iII
be sunk [in selfcolnplace cyI and he will be slothful; he and make a great vow to this effect: may Iny Inind be free
will not delight in performing good acts but ' ill keep hiln froIIl discriminations so that I may practice a! I ()f the various
vay om the exercise of gT t compasslon nleritorious acts ever here i1 the ten directions; may I, to
se far k,
[as
therefore, necessary to practice
clear observation
el1].
tlle end the futtlre, by app] ying limitless expedient rlleans,
)eings so tha they may obtain the
help aII su ering sentient
bliss of nirvana; the ultimate goal.
Havillg IIlade such a vo' , he IylLlst, in accoTdance with his
T Py o I
r O E'o
''
' capacity and without f lte ng practice every kind of good
shot11d observe that at aII tilnes and at all places and not be slothful in his IIlind.
He who practices
clear observation
Except when he sits in concentration in the practice of
aU conditioned phenomena in the ' orld are unstationary he should at al1 times re
cessation, ect upon ' hat sho111d
and are subject to instantaneous transformation and destruc
be done and what should not be done.
tion; that all activities of the Inind aTise and are extinguished
froIIl molnent to 10Inent; and that, therefore, all of these and lying, or rising, he
'rhether
shoLlld walking,
practice both standing, sitting,
'cessatiol1 cleay observation side
induce suEering. He should observe that a11 that had been
by side. That is to say, he is to meditate upon the fact that
as as hazy as a dTeam, that a11 that is
conceived ill the past
things are 1 nborn in their essential nature; but at the sa le
being conceived in the presellt is like a ash of lightning
tilne he is to IIleditate upon the fact that good and evil karma,
and that a that will be conceived in the fUt1 re wi11 be like
produced by the coIIlbination of the primary cause alld the co
clo11ds that Tis 11p suddenly. IIe sho'11d also observe that
ordillating causes, and the retributions of
karma] in ter s
the physical existellces o= al1 living bei 1gs ill the
orld are
of pleasure pain, etc., are Ileither lost nor destroyed. Though
ilnpure and that among these valious 1thy thin.cs there is
he is to Ineditate oll the Tetributio1 of good and evil karma
I10t a single one that call be sought after
vith joy
produced by the pri ary and coordinating causes [i.e., he
He sho1 1d reflect in the follo' ing way: alI living beings,
om the begillni 1gless beginnillg, because they are per
is to practice
clear observatiol1
], he is also to meditate on
the fact tllat the essential nature [of things] is unobtainable
IIleated by ignoyance, have allowed their IIlind to reIIlain in wi11
samsara; they have already suEered a11 the great IIliseries o
[by intellectLlaI analysis]. The Practice of
cessation
enable ordinary Inell to cure thelnselves of their attachments
the body and Inind, they are at presellt under incalculable
to the '' { I d, and ' ill enable the follo'vers of the Hinayana
press'1Te and constraint, and their sufferi 1gs ill the future
to foI :'tlk tlleir vie' s, 1vhich d rive Eroyll co' ardice. The
il1 like' ise be lilnitles . These s1Eerillgs are dimcult t0
practice o ' dear QI)serva'i{)n
'
ill c11re the fo'1oers of the
forsake, diflicult to shake o{f, and yet these beings are unaware
tlle [dI t ( II' i'
-)
I Ii''t1 'aI1 1
I arro'
ha''iI alld iIlferioI d
1 00
'r
TH AWAKEN NC Of F ITII
' ()3
THE AWAKENING OF fA TH
man 'J)
'boy
this willare infinitegly
accordi andbethe excellent qualities
boundless.
If, ho' ever, theTe is a InaI1 ' ho slanders alld does I10t
believe in this treatise, for an incalculable number of aeons
he will undergo ilnnlense suffering for his fault. Therefore
a11 peo:ple should reverently believe ill it alld not sla ;der it, NOTES
[for slander and lack of faith] wi11 gravely iniure olleself as
ell as others and will lead to the destructiol1 of the Iineage
of the Th ee Treasures.
Through this teaching a11 Tath gatas have gained nirvana,
and through the practice of it all Bodhisattvas have ob tained
Buddha wisdom. It should be known that it was by Ineans of
this teaching that the Bodhisattvas in the pas! were able to
perfect their pure faith; that it is by IIleans o{ this teaching
that the Bodhisattvas of the prese 1t are perfecting their pu e
faith; and that it is by IIleans of this teaching that the
Bodhisattvas of the f ture wi11 p:erfect their pure faith There
fo e men should dilige 1tly study alld practice it.56
1. T3?, P
57533 (N . 1666). The Taisho edition of the
Chinese Tripitaka vill :len ef vard be abbreviated as T.
:r
2. Part One: Tlle Reasons Eor ' ting; cf: translation p 27.
3. Edward Conze: B?tJJ ,Jo Boo (Lo': don, George
.
4. Iochizuki Sllink , one of the modern specialists on the
t xt, in a '
'0'k written in 19? identined 176 comlnentaries.
Since he included t o Englisl1 translations and a olnmentary on
the later !'ersion E the text as translated by Siksh:a anda, this
by /alter
' Liebentl'a1,
New IJight on the I fah yna- raddhot
l
p da : T 0: g P o, XLVI (1958), 155 216. Hi:s approach
stra
''
is radica1; he suggests tllat 'Tao c11 ullg (476? 550?) Inight have
a
1,een the I.'
P
-15). In a tditiol1, cons1' t the ar
1 (
ti
'thor ('''
les ' rit en by modern '
Cllinese Bu(1dllist ' holar .tnd
o ected
()7
NoTES TO INTRODUCT= ON NOTES To IN ROD UC -ION
in a boo edi ed b Shih T .h. n:tiU T :g J i1. ' alter The Oldest Commentary ot the
Liebentha1,
J" I9
,' plim (WU hng, :Ghin ' B"
raddhotp da '!'stra, i;' (Studies
B,. T e book
con ai s
'- ij 1'a :, I: j' :
'
"" '
nine artic
e represe:n i g ':bQt naeFv't in'[ah'iiy:
Buddhism and Buddhist civiUzation), Nos. 6, 7 {Kyoto. 195 ,
n t "o k"of"'
he e *e,uddhist : * 13 T3 PP 584-91.
: :'
ge
the g n * manug pt o out haH : ''ee.i
=t is the
.ha n T trodu tion to the new
s infomation is fbund in the i
# .
'4
preser e ; terefbrq an 1Uon translation of the text; and is p obably a much ' ,ter ad
'::into W
! i ,
ia uages :i4one
S oklit co t n the
oU :of
the life f! : dh o h Cf T3 I) 583c.
!q tho :attainme
e
o" o
ment on:1:y-
enlig Iochizuki Shinko, D
and mo= - 15. , p 99
Z
10;
"'z
j Part I, Case 71, V 1. 4-8
pp .
0
I 8
NOTES TO NTRODI CTI N
NoTES To INT* ODUCTION
Io"y
Lo n, A'' , ' ayApri1, 1915 PP
4 8: Hein [i{::l1
36. Dwight God Jd
:
25. Cf Zo
"'' '
Part I, Case 14, Vo1. 3, Tsung mi s Y
- one mcre EIis tTamation of which the present translator has
"-
. g ' , j : ' o, p 277c.
Anoth wag made by several Sanskrit s ho ars
nq knowlo
'
"
2 Cf. Tsukamoto Ze' ryu: Min shin seiji no bukky ky ei
f1 < m a Sall
rj t ade from the Chine$e, and lisses the
g
't rance of the origin
d esot
=
27 T44 ?43b.
28. f. D:, T Suzu , tra' ., T y S (I on
' '
don, 1932).
29. This text ha been: tra s1 :ted fr I' Tibetan. C' E. Ober
I
IIliller, tr n , ' The Sublime Science of Buddhist Monism,:
Oy'
, Vo1 : IX, Parts, 1, 2, 1931.
.''H. John: ton, ed., R
3o. go' y - o - : ' y
na ' o
hought i 1 Bu
' ddhisln)
'
O"Y,B O ' A g o
I y (Chicago,
9 o). ' '
33 Rev. Timothy Richard, trans-,T A g oI
I '
M Oo
- Ne B ;tJJ (Shanghai,
.I
' 19o7'
'y'
'
34. Dwight Goddard, ed., B dJ B' ),
'' (New York. 195
PP 357-404. '
1 10
1 1
NOTES TO T XT
body and mind and into sa 1sara and nirvana D
gen, B J,
S" g' z (Iwanami Edition) (Tokyo, '94 ), PP. 69-, .
5
T44 P 252b (adapted).
6. " J
z -
XVIII, 7
7
T44 P 2 7b. '
8. 44, P 52C
9. he state lent that the T g of and
-g is
is fbund in the
z, '
y,z ,' S
'
, a fact which suggests
thatthis text dev 1oped the thought earlier expressedin that
s'1tra. TI2 P 221C.
o 1o. Innumerable expressions of a similar nature can be found
(
ill sutras that place e 1phasis on mptiness ) and also
"
in the sayings of Buddhist IIlasters particularly those of the Zen
schoo . For example, a Japanese Zen IIlaster :fakuan (1573 1645)
has this to say= AII phenomena are like phantoms or dreams;
when it is once perceived that they are esselltially empty one
does not see any particular marks of individuation in the l and
thus is free f'om atta hments to them. In order to preclude at
tachments, this view of the emptiness of everything is taught.
When this view is thoroughly realized, attachments wi11 be sev
ered. IIaving achieved this and on agaill returning to the world,
one wi11 nd that there are no particulars to be destroyed and
eI
no attachment to be severed. . Takuan, T , T
:=if
"
:
o z' , Vo1. 5 (Tokyo, 1929), P 19 '
3. M J ?7z -
XXV, 19 thought:
g y Oh, Lord, samsara (birth and death)"g
is'
-g y T12
grounded on the T
.
.
P 222b.
13. I have not been able
"g to identify the sourc
'
t. this uota
e
#i::::::::i:I t10n.
' 14. -fhe use of the term, the reproducing mind (
be spoken ibout. There is nothing which is not of the essentia1 , as well as the o ect d criminating collsciousness"
- y which will appear later in the text,
' - J
),
is known to be peculiar
'' '
'
'I to the S . This piece of
evidence, among others, Inay indicate the
innuence
'
of the sutra
: on this text. Cf. D. T. Suzuki: Stz '
S
it. To discuss it in this Inanner is, indeed, an indication that a (London, 193o; reprinted 1957), PP
189-91.
''
'y
Buddhist really understands the essential nature of :'Iind. This 15. 'The corresponding ine in the comlrlentary is found in
being truly so, how can one falsely divide this One Reality int0 T26, p 169a.
'2
NoTES TO TEXT N OTES TO TEXT
6. D S " z - yj XXIV, 8, 9, 1
, ed, J.
j'
Rahder (Paris, 1926), p 4g; ed. 38 .
I
48. Chih i (539-97), the founder of the T ien ai Schoo1
:':': t
3 . T44 P 73a.
(Sma er dlih kuan) (T46, PP 462-73) in one volume;
"
3 . The pass ge within the brackets is missing'n the text. of
both
'"-have exerted a lasting innuence in the Far East.
the Taisho :fripitaka. The missing passage was supplied from the 49. The portioll in brackets is added to clarify th nature of
omlnentary of fa,tsang (T44 P 273a) and Koyasan Universit this meditatio l and is based on the co nment of fa tsang. Cf.
Editiol1 (195 5). T44 p- 283b.
5o. The two sentellcos starting with if the Ini d wander'
34. I Ieadings ill this section do not exist i' the origina1. II1
are quoted by Chih (T46,
order to clarify the discussion, the traditional practice of supply away . i in the Hj'
ing these headings has been adopted, using the com lentaries of p '
467a) as authori to support his assertions concerning IIledita
fa tsang 44 p 273b) and of VOnhyo (T44 p 218b) as a basis. tiol1. Because of Chih s citation, the A
i g oI has
'
35. T44 P 273C. been llighly esteemed in the Tf 'A recent critica1
tradition. ien t ai
'
is o has, how
36. The original for tral15cend thoughts'
- - , Iit sttldy of tlle textual tradition of the H - z
This implies t at 'a11 things are ever, revealed that this famous quotation' was a'later accretion.
not
erally,
to be in thoughts. '
beyond what they are thought to be by the unonlightened mind, Cf. Sekiguchi Shindai, T J j' , o- o (A study of
namely, they are not rea1, since they are falsely predicated by the the T ien ai H t o C - ) (Tokyo,1953), PP 282 302-3
'
"
de1 1ded mind alone. II1 other Wotds, Reality defies any thought 3O7 1 0. ' '
de terlnlnat1ons. 51. The portions in brackets are based upon fa tsang s in
'
')-the absorptiol1
NoTES TO TEXT NOTES TO TEXT
into the Absolute--was rst introduced 1 the Wisdom Sutras ships. Cf. Walter IIiebentha1, New Light on the 'Iah na
T
a d has played an mportant role in far East Buddhi.lu. In addhotp da stra, o" g P o, XI;VI (1958), 189-97
the T ien ai tradition it is known as one of the Ebur basic
t
56. There has been some feeling among modern scholars that
sam as e ned by Chih in the Pure Land Schoo1, it was whi h
t s last se tion, is rather crude and propagandizing in
advo ated by Shan tao {61g. 1) as the con e t ated med ation toIle, is i 1ompatible with the 1ofty spirit of what has gone be
on Am bha Budda by the redtation of his name; in the foI e Some re d it as a later accretion, while some have even
fan or Z n traditlon, perhaps be ause the tem appe s in taken it as evidence that the entire text was forged in China.
the Platform S ripture of II i:neng (cf ng=tsit Chan= T As a matter of fa t, however, such passages praising the me its
of the text are customarily found at the end of the sutras of
: I:: ; f: i':h t
I
: If 1 T ahayana Buddhism, and though the g f Eo'' is
ig. salnadhi of one as:pect ( -' not, tedhnically spea
It is also called the
' ng a sut a, it is not altogether
' surprising
=;f per
?7' J Ch., ': g
ii -' aps because the term aI to nnd such a passage at the onclusion. fhe section
nay in
pears in this form in
e
later
'
version
'), of the
j g of fa thave been addod at a later date by some enthusiastic sup
32 p 59oc, '' porter or supporters of the ext, but in the absence of any co
53. Sld to be the number of heretical doc nes held b, noI1 ete eviden e of that fact it is best to regard it as an integra1
Buddhist gToups in I'dia at the time of S kyamuni Buddha. part of the text.
There are two traditio.ns: one enumerates ninety nve, the other,
I11nety slx.
CLASSICAL L" o
'IENTARIES
Fa tsang (643- 1
). T
-
g
,j '" j- , 5 ch aI1 T. No.
1 846. '- '
H ui Y'an (5 3-92). T -
' g ''- Jj
'J . T.
" ", 4 ch'a
No- 1843
Ttu h 1nan (d. 1o38). C
" '.
:'
'" J
o ch*an. -
S
"IODERN WOR
De ville. PauI Sur fauthellticit du Ta ching K i Sin
B H J ' , II (No. 2,
Loue , o y o-/
Tokyo, 1929), 1-,8.
' 'i '
In this ar cle, the author sulnmarizes the esu1 of study
on the probleIIls of t:he text posed by Japanese sc:holars up
to the date of p 1blication, including a selec:ted bibliography of
Japanese publications. for a general backgTound knowle ge
of the proble 1s, this work is extremely usefu1.
IIisamatsu Shin i hi. Kishill no kadai (The p obleln' of the
1 '9
S LE TED B B Io .
' P
I SELECTE BIBLIOG 'APHY
TeI :'e i urr''I oF
: transr y Pa=a=n !tha a tha ha g bee opo <
'
:
,
'
is it is
"''g
Vriting, Part One. The text is by Sih T isted
'':',
:
oparate eause
'
:o= -i '-
t 1 EJ
: independent =e:io
n
bli
h st
:;:' f
e
' =ical
-1, si
:i::##' j
f :
i b
W
r ! ght on th:e r yi ddhot a
' g :: Tb" g
book are
K::= 9
; lX VI {li9j ), i55- :16.
" :::L
le ot agree, ::{=
nanY :
mended for the understanding of the key oncepts of the text: : Tlle : re ent :" i:te!r .do se , wit :
n:rb
Shu no
25 58;
:
:
# : :::
xue
*ed ,: ' i)-eslei'lii= :-* i i1 ye! n'
::
S
J =
:
,:::-t :
: :
c ::
;i-:iI:;i;:: it : : P 4e t- =1
K a a; : : re
Mochizu*' ink'
: fSt dies : of
' 'is= ii :=he
- '-:: -
'
,
i
: = og f : i : he : '
ahay a) : yo! :9 :. 49 PP.
:P e* t
#: i his ok re;! he::uther
f ii
or : aTticle
I :: :pub:
O;n1
-ahayana,. ':
t:: Iflf
f' ai :
au:tlte
ch ng,=icity
qf the ' wako
'
Chi .1:9 4 1 pp. L
; itll
'!; "
m the ' '
- ::i u :
,
:;: :
E: book
: h :s :
{
Thi
:ne
o:nta
t
dd st r -ho:lars-of
is
:: i:n:e,:::articles
e=*'
ritten by r prese !ative
: :
s c0
i g
=: :B
Fa tsang nlnentary n : :u d #!andi g 'of how :mo4 Ii C :i:nese wllola=s :have
the te*t.:
Li:=
1;: ;:i' r ::::' r'
t: 1
gI 1
;i
vwe
T- g
: l,e
!"
:proble"s o=
gh, {
"
:tures
JIij on the aw *e
: '
:his book is sig iflcallt among the orks ' yitten in Chinese
Thoug
= :lof t
. r*te:n :: (h:e pre e t etltu=y ':thi :book : a :
:i:
in this period in tllat it evidellces the Tst critical study of the regarded: a e:xte on {f the:: T! nal co nentary p 1
text applying the histori al alld philological I lethod of textuai ::pro h. :: Tke ork high stee
es :idence :of th i
"hi
criticisIIl. It gi Ies a survey of the results oE studies of t:he text
:tho te t is eld y t:h:e aut:hoT, ::th i o ' i en Chineoe u I
done by Japallese scholars and gi''es i bibliograp:hy of the pub. dnist mk of t times-'
:J:
:
:I: ; LI :
S*lih Yin:sh . ::T g :
vaghosha
alld claims that the text 'vas neither rittell ==
by A
This ig a ollectio:n of leotures Hve on the oubjec:t :by a
1 1
' 20
SE LECTED BIBI,IOCRAP IY
de' oted Chinese
10nk scholar of today. 'fhe Ianguage
1sed
is Inore colloqu'al than ]iterary, and is accordingly easily un
derstandable for a student of Inodern Chinese; :fhe book may
be
1sed as a convenient introduction before one elnbarks '1poI1 INDEX
the classical co 1mentaries.
Shilylaji Dait . (Introdtlction to the 3i
Daij
kishill ro:n kaidai Aboolu'e; 1B, i5.
3, 33; and Biased views: of rdi ary ell.
awakening of faith in the Inahayana), Ko
o-" phen mema, o whthesis o 74-,7; of IIinayanis, 73-B
Ronb , V (Tokyo, 1927), 1-35 " " J 'z 84; a pUo in o, 115-16 ; Bliss.body, "e Sambhogak ya
This is an introduction to the author s Japanese transla ee J Mind; Suchness : Bot Enli htenment
on
i
e
of the text, gi'Iing a corrlprehensive survey of the textual prob Aeon, 8' Bodhisat
', va(s,, 93; ea'ly stages oE
lems, the stUdies done on the text in early tilnes; and: the iI1 A ation and nertion sG : enlightenment, 38; later stages
uellces that tlle text ha
Akanishta, 89. of enlighten ent, B9; and u
e exerted upon various schools f
Am bha Buddha, 10-l 1, 1 derstanding of
auses of delu ed
fahayana Buddhislir1. The sumIIlary of tho contents of the
,
Attad1
e t( , 45 57 58; to at and liberation of alI men, 63;
ma' 51; evi1, orection of, 7B and Suchness, 63-64; and senti
79 ent beings, 89-9o; falth in, 91 ;
Avilokiteva'a, 6 ,e o A litibha Buddha;
, (H"
) S , 49 kyamun1
Buddha
"
' 46 Buddha:Tath gata(s), 67 ff.
'
g o ; T er author
B JJ , 6, 1o8 6
E
'' '
ship, 3 5-8; analysis of contents,
1 1-15; commentarles, 4 9 Cause p mary, 6o-6 1
3 4
1o; style, 4T5; in uence, 10-11, Causes, oordinating, 6o- 1
112 1; teminology, 15-16; Cessation, 35-36; practice of, 96
tra 1slatiolls, 15-18; doubts con 100; o Cessation and lear
'
cerlling final section, 1 I7 56 ob sor'ratio
n
AIlxiety, 45 Cessation and clear observation,
practice of, 95
Believers, varieties, 6o Ch an (Zen) Bud.dhis in ueneed
Bhikshu Wai to, , e Wai to by g o , 'o; non
' ''
123
12
INDEX
INDEX
Five Practices, 1
-1 2 Insight, attainment of ell:lig11ten
Ch all ('ten) Buddhism ( o?z'.) DiaII1ond SUt a, on Bodhisattva 62 ment through, 87-9 1
Four acts of ioving kindness,
verbal transl i sion in, 88; and and I10tion of being, 63 9 t, dis r minating 44
Four Faiths, 1 1-1 II1 elle
- 52 Disunited (term), 53
Free acts, 63-64 Interpretation, free, oI s iptures,
Charity, 67; pra
tic',of,
116
93
Doctrines, heretical, number of, 8 8
,Chen chieh, on 53
1 16
It Kazuo, 19
' 51 Goddard, Dwight, 16, 17
"-
D gen, on aU p'ases of existence
' , 95 i 1
in their tot lity, 4 Goodness, inreasing capacity [oy, Kalpa, 8'
C:hih hsit 9
48, 5 ;
84 Karlna, evil, 45
Chih i, 1 15 1 16 52
- j J"', ' 15"5 Greatnesses, Thlee, 1 1-!?
C'' ' , 47
E K , 95
Clear observation, Practice of, E-' JJ 1 16 5 K{ikai,
10, 112? 1
'
1 -2;, o C ssation and Enlightenme
t; ongina1, 37 ., re IIeaven of Akanishta, 89
(major Inarks) of Sam
clear observation
turn to, 7i; actualization o 38 I{eretics, samadhi of, 98 9
bhogakaya, 7o
Cotnpassion, 82 4o; ssence of, 42 43; ahd non I Iillayanists: and enlightenment,
Lan ua:ge, validity of, in hlaha
Consciousness, 49-51; o ect dis enlightenl'e't rlationohips: 3 ;fai:lure to understand cause
- as yana B:uddhism, 80
criminating 57 45 46; attai ment o 61 of deluded mind, 50; perfected, 24
y S
y
, 1 13 14, 1 14
Cpns iousness-Only Schoo1, 1 1 pirations fo- 81 91 57; and Suchlless, 63; and influ Loving
kindness, 6
Continuity; 45 Evi1, manifo tati.ons of, 97-98 en e of Suchlle:ss as Nirmana
Cohze; Edward, quoted, 4 Evils, stoppi'g :of, 84 kaya, 69; bias view of, ,8 I , 29-30
Coordi:nating ciuges: spedEc, 6i ; Evolvin:g ind,
7 8o: and practi e of cessation and ahayana; Ineaning of, ?8-3o; at
genera1, 63-G5 Existence: [ur charcte istic clear observation, 1o1-2 ' tainment of, 1o3-4
Crudeness, of beings in samsa'a, 54 states, 39 I Iisamatsu Shin ichi, 19 M d d -
o
'y
, 3
IIo -' - ' , 54 ' Major
ma'ks of Sambhogakaya,
"
7 S fa ching; 8 HsUa'-tsang, 8-9
, 49
'I
Deeds, attainment of enlighten
'i Fa tsang: co entar 9-1 , 19; II - , 5oT5
1 a ming A vaghosha
thIough, 86-B7 m, 14;
ment classi catio of Buddh Hua yen Schoo1, and the triple , 47
De'led sta of m d (term), 53 on On ind, 3:2; :n
ill their world, 49 Ialliifestation,
eight pes of, 85
32; oi
Denle lent(s); of
nd, six kinds,
tot:ality, chness 33; Hui neng, 1 16 52 I'Ianifestation oE essence of Su h
I g z 52
Dharlna, 3,
of puriiy, 6 ; o coordini ing ', 1 16 , '
4; f:aith in, 92 I I'
' g - 52 45
y zJ , e Wgrld of Rea1 causes, 62; o:Il di ipline of free ', 1 15
eans, eipedient, of puI
Id '
Iltity 45=46 , fying the
ity
'
acts, 63-S4; on characte stics of nature, 83-8 5
Ignoance: origin of, 5o,-51; terln,
DhaTm)akaya as ground of o gl Sucllnes ; 66; on ni lisII1, 76; n 48, 5o; two
53; pemeation o 55 ff.; as
al e lightenment, 37; identi Absolute and ph nomena, 76; cause of a11 defilements, 56; va
':Ieditation,
methods of,6,,95115
with BuddhaTath gatas, 68; of on false views of polirity, 78; rieties, 6o; and Suchness, 6o-61 ;
tho Tathagata (Suchh ess), 65, 67 ; on three s:ubtle Iuodes of ind, ithout begin ling, 64, 77-78; ':Iind, ?8-29;36
phenomena, aspects, 31-32;
fI.; type of,asin
and corporeal f rm, 71-72; dis 89 attainment of enlightenlnent
without end, 64
tinct froln e pty : pace,
74-75; faith perfe tio 1 f. in attainment thyough faith, 82; three subtle
Innnity of space, worlds, and be
, oE enlighte ent, :8 -85; kinds
Bodhisattvas: realizaUon o[, 84= ' of, Inodes of, 89; that applies ex
92-9 ngs, 90
85; experi nce of, 87 E.; appear ; - pr
tice, 93-1o
I nnuences, permeation through, pedient IIleans, 89; true, 89; un
ance of dope:ndent on ulldefiled Five com onents (skandhao), 72 6 1 -64 der in uence of kama, 89
mind, 9o-9 1 73, 78-,9
1 5
1 24
' x INDEX
= a=d =ti' 4'-; 5 , 5'; ghe Mintd: H "-:3; Sabhogakaya. 69 ' Su ring, 53
, F
Hi d Samsara. 7 7; cause and ond: J -app oad1. 34
tions of bei g i 46-47; har Suzuki. D. T.. 16
H a emb d
M aI . L 5= P g. '=
a terigtiGs of bei gs in 54 .
mtemen 4 ; P=
; 6 Sarv sUv d n Schoo1. 7
'
T kuan, on ''"
emptineg' : .
4 43
= t f faith, gg 1 ; -w Skandhas ( ve omponen ), 7
:ath
gata, ag epithet of Buddh=,
ament o 1 ; mg f: 78. 7925 '3,
Mu , 5'
I 1 Speculation, 45:
Jg , digtin t fiom pty
W S , 1I 3 ' space, 74
'
una, 1o; on Ab1te ad 5
N g "9
phe o al oe 3 ; refut+ tr Sorehouse
'
' Consdousne . 36 E., T
'
-g
, 13-'5 29; as
89; and samsara 46 E. g
tion of fa se identi: ca:tio
P t ka boddhafs,, 5 '
ound '
" of samsara 36; as late t
' of I
g, Straightforwardnes, 8 Su hne , 65, 67; and plurality
Absolute 35; on emptine 36;
t ,
on double standa=d' of "
';
; Te , 81; obo a
Subde marks of Sambhogakaya, 76; and de leme t, 77; and
m- g; sowee of t- unbmI
(,
!; 4:
se
"-
I samsara. 77; and bqB nning and
PtiIiple, pu p 64 Subtlety, of beings in samsara 54- end, 77-'8; and nirvana, 77
79 ''
P"-,' .'z"; 8:B , nd alld, 43 .; enlightenment
S
Neo Confucia m, imuenced by '
e"j g of P '
Lamd Sd1 1l, 11 ,
and nonenlightenment in, 45- Thoughts,
' deluded, 3g-+o
57
' " '1 ""5
46; as pure state 56; permea Three Greatneses, 11-1
Ni
i sm 76 '' 4 5
Pu w, e qua ty of; 79 tion of, 58 E.; identi ' with wi TIlree Treasures, 3, 84
Nirmanakaya, 69
'aU dom, 63; union with men, 6B T ien t'ai Schoo1. 116 5
Nirvana: attainment of, 7 -,s; writing d mti
d tinct ''om emptine 76; en -
R f I 64; without be nning or end Transfomation body, " Nim"
le ,
5 i , 54-65; es ne of, 65; char-
lakaya
,B; Hinayanist view o 79 Regi n, 85
NonbelieverB varieties, 6o
actristics o 65--66; attributes Translniglation. 7o '
R Timo y 16.17; qu f, 667; geatness of in uen e Truth, double standa d of, 68
Nonduality, 1
1 7
"L of, 67 ff.; o dinary I an s vision T'ung mi; attempt to 'y thegize
None ghtenment 38, 43-4 and
o 7o; aspects of in :riple Body Buddhism, Confucianism, and
enli htenment, tkya uni Bu,ddha, ; MahIay:a'
ela:tiollship , {,
of Buddha, 7o; Bodhisattvas Taoism, 'o, 9 4
vi
causes 55 SaIIladhi o.f one love t, salnadlli of- 96-1 ? P J,'I ; E Tzu hsiian: on -r 7' 51 ; o'' wi
Observation, c1 a, ,ee Clear ob Samadhi of Su ne 9 1 o olute; fiIld
: d I and Suchness, 6,
se'vaUon :" , 95
'
i27
1 6
NDEX
; =
U: Hak u, 19
ce, t th in 92
: H :::
Ultilna te So
=':;
# nme of en o d as sy bo1
' p
a and
" 8"7 coordin ting au s, 61
,:::'#
World, externa1, 56
Wofld, iple, 4B-49
Uni'ed (term),
= 55
World of Re:ality 32 97; ter ,
V
n Storehouse 52-53
, 73
'bandhu, 49;89
Consciousness,
'
"-
- , i 14 36
'
' 47 "'
'I
7' I
, 45
Y , 29-B
7' , 95
mind. 41. 55
id, as simile
'nfor ignorance, 41, Y f# #
::' s4: :,:
I7:
and the triple world, 49
w Y -" '"", 1q
11 S
Suchness, 63
I=Ie
9
Wisdom SUtlas, 35. 116 5
n (zen) :
T
o- je , 74 '
Buddhism
W nhyo 9: on Suohness, 33; n