The Awakening of Faith: The Awakening of Faith: B. The Soul as Birth-and-Death

Bodhisattvas of the Dharmakâya, 1 having recognised that subjectivity and the transcending of subjectivity have no reality of their own [i.e., are relative], have become emancipated from the intermediate form of particularisation. This is called approximate enlightenment.

Those who have transcended the stage of Bodhisattvahood and attained the ultimate goal, possess a consciousness which is consistent and harmonious;

1 This will truly be called enlightenment.

Having transcended the attributes of enlightenment and the subtlest form of particularisation, they [i.e., Buddhas] have gained a perfect and eternal insight into the very nature of the soul [i.e., suchness], because the latter now presents itself to them in its absolute and immutable form. 2 Therefore they are called Tathâgatas, and theirs is perfect enlightenment; and therefore it is said in the Sûtra 3 that those who have an insight into the non-reality of all subjectivity, attain to the wisdom of the Tathâgata.

In the preceding statement we referred to the origin from which consciousness [or mentation] starts according to the popular expression. In truth there is no such thing as the origin of consciousness [or mentation]; for consciousness [being purely subjective] has no absolute [but only a phenomenal] existence. How can we then speak of its origin?

The multitude of people (bahujana) are said to be

1 They are neither in a temporal nor in a spatial relation with the one soul, 2 for they are not self-existent.

When you understand this, you also understand that enlightenment a posteriori cannot be manufactured, for it is no other thing than enlightenment a priori [which is uncreate and must be discovered]. 3

And again enlightenment a priori, when implicated in the domain of defilement [i.e., relativity], is differentiated into two kinds of attributes:

(1) Pure wisdom (prajñâ?); (2) Incomprehensible activity (karma?). 4

1 power of the Dharma, disciplines himself truthfully [i.e., according to the Dharma], and accomplishes meritorious deeds, the mind [i.e., âlaya-vijñâna] which implicates itself with birth-and-death will be broken down, and the modes of the evolving-consciousness 2 will be annulled; while the pure and genuine wisdom of the Dharmakâya manifests itself. 3

Though all modes of consciousness and mentation are mere products of ignorance, ignorance in its ultimate nature is identical and not-identical 4 with enlightenment a priori; and therefore ignorance in one sense is destructible, while in the other sense it is indestructible.

This may be illustrated by [the simile of] the water and the waves which are stirred up in the ocean. Here the water can be said to be identical [in one sense] and not-identical [in the other sense] 5 with the waves. The waves are stirred up by the wind, but the water remains the same. When the wind ceases, the motion of the waves subsides; but the water remains the same.

1

But the mind though pure in its essence is the source of the awakened [or disturbed] mentality. When ignorance is annihilated, the awakened mentality is tranquilised, whilst the essence of the wisdom remains unmolested. 2

Incomprehensible activity which we know proceeds from pure wisdom, uninterruptedly produces all excellent spiritual states. That is to say, the personality (kâya) of the Tathâgata, 3 which in exuberance contains immeasurable and ever-growing merits, reveals itself to all beings according to their various predispositions [or characters], and accomplishes for them innumerable [spiritual] benefits.

Further there is a fourfold significance in the nature

1 of merit (kuçalamûla) to maturity. 2

By the so-called non-enlightenment, we mean that as the true Dharma [i.e., suchness] is from all eternity not truthfully recognised in its oneness, there issues forth an unenlightened mind and then subjectivity (smrti). But this subjectivity has no self-existence independent of enlightenment a priori.

To illustrate: a man who is lost goes astray because he is bent on pursuing a certain direction; and his confusion has no valid foundation other than that he is bent on a certain direction.

It is even the same with all beings. They become

1 there arose non-enlightenment of which three aspects are to be noted. These three are not independent.

The first aspect is ignorant action (avidyakarma?). 2 A disturbance 3 of the mind [i.e., âlaya-vijñâna] caused by non-enlightenment characterises the beginning of karma. When enlightened, the mind is no more disturbed.

1

Conditioned by the unreal external world, six kinds of phenomena arise in succession.

The first phenomenon is intelligence [i.e., sensation]. Being affected by the external world the mind becomes conscious of the difference between the agreeable and the disagreeable.

The second phenomenon is succession [i.e., memory]. Following upon intelligence, memory retains the sensations agreeable as well as disagreeable in a continuous succession of subjective states.

The third phenomenon is clinging. Through the retention and succession of sensations agreeable as well as disagreeable, there arises the desire of clinging.

The fourth phenomenon is an attachment to names

1 By clinging the mind hypostasises all names whereby to give definitions to all things.

The fifth phenomenon is the performance of deeds (karma). On account of attachment to names, etc., there arise all the variations of deeds, productive of individuality.

The sixth phenomenon is the suffering due to the fetter of deeds. Through deeds suffering arises in which the mind finds itself entangled and curtailed of its freedom.

Be it therefore known that all defiled things do not exist by themselves, for all of them have arisen from ignorance.

Now there is a twofold relation between enlightenment and non-enlightenment: (1) identity; (2) nonidentity.

The relation of identity may be illustrated by the

1 and ignorance (avidya) and their various transient forms come all from one and the same entity. Therefore Buddha teaches 2 that all beings are from all eternity ever abiding in Nirvâna. 3 In truth enlightenment cannot be manufactured, nor can it be created; it is absolutely intangible; it is no material existence that is an object of sensation.

The reason why enlightenment nevertheless assumes tangible material form is that it suffers defilement 4 which is the source of all transient forms of manifestation. Wisdom itself has nothing to do with material phenomena whose characteristic feature is

1 takes place in all beings.

What is meant by this?

In the all-conserving mind (âlaya-vijñâna) ignorance obtains; and from the non-enlightenment starts that which sees, that which represents, that which apprehends an objective world, and that which constantly particularises. This is called the ego (manas).

1 (triloka) are nothing but the self-manifestation of the mind [i.e., âlaya-vijñâna which is practically identical with suchness, bhûtatathatâ]. 2 Separated from the mind, there would be no such things as the six objects of sense.

Why?

Since all things, owing the principle of their existence to the mind (âlaya-vijñâna), are produced by subjectivity (smrti), all the modes of particularisation are the self-particularisation of the mind. The mind in itself [or the soul] being, however, free from all attributes, is not differentiated. Therefore we come to the conclusion that all things and conditions in the phenomenal world, hypostasised and established only through ignorance (avidya) and subjectivity (smrti) on the part of all beings, have no more reality than the images in a mirror 3 They evolve simply from

1 influence of the prejudices (âçrava), intellectual as well as affectional.

The mind [or consciousness, vijñâna] that starts from the perfuming influence of ignorance which has no beginning cannot be comprehended by the intellect of common people (prthagjana), Çrâvakas and Pratyekabuddhas.

It is partially comprehended by those Bodhisattvas at the stage of knowledge-and-practice, who discipline themselves., practise contemplation and become the Bodhisattvas of the Dharmakâya; while even those who have reached the highest stage of Bodhisattvahood cannot thoroughly comprehend it.

The only one who can have a clear and consummate knowledge of it is the Tathâgata. 2

1 mind thus developed:

1. Interrelated [or secondary] defilement by attachment, from which Çrâvakas, Pratyekabuddhas and those Bodhisattvas at the stage of faith-adaptation can be freed.

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

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

4. Non-interrelated [or primary] defilement by belief

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

1 These two phases [of the âlaya-vijñâna as the principle of birth-and-death] originate through the perfuming power of ignorance.

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

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

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

To illustrate: the water shows the symptoms of disturbance when stirred up by the wind. Have the wind annihilated, and the symptoms of disturbance on the water will also be annihilated, the water itself remaining the same. Let the water itself, however, be annihilated, the symptoms of disturbance would no more be perceptible; because there is nothing

Now suchness is a pure dharma free from defilement. It acquires, however, a quality of defilement owing to the perfuming power of ignorance. On the

1 (2) that which strengthens attachment.

There are again two senses in what we call-the perfuming power of the subjective mind": (1) that

How are pure things constantly produced by perfuming?

Suchness perfumes ignorance, and in consequence of this perfuming the mind involved in subjectivity is caused to loathe the misery of birth and death 1 and to seek after the blessing of Nirvâna. This longing and loathing on the part of the subjective mind in turn perfumes suchness. On account of this perfuming influence we are enabled to believe that we are in possession within ourselves of suchness whose essential nature is pure and immaculate; and we also recognise that all phenomena in the world are nothing but the illusory manifestation of the mind (âlaya-vijñâna) and have no reality of their own. Since we

1 we have ignorance annihilated.

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

prthagjana), Çrâvakas, and Pratyekabuddhas are induced to loathe the misery of birth and death, and, each according to his own capacity, to step towards the most excellent knowledge (bodhiparinishpatti); (2) the perfuming of the ego (manas), whereby courageously making up their minds, Bodhisattvas unhesitatingly step towards and enter into Nirvâna, that has no fixed abode.

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

In consequence of this perfuming power, they are caused to loathe the misery of birth and death, and to long for the blessing of Nirvâna, and believing that they are in possession within themselves of the true,

1 and to discipline themselves.

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

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

1 sometimes with the six pâramitâs, 2 or with some other deeds, all of which are the inducement for them to make their knowledge (bodhi) perfect.

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

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

1 that enables one to become conscious of the absolute oneness (samatâ) of the universe (sarvaloka) and to see innumerable Buddhas and Bodhisattvas. 2

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

By that perfuming which is not yet in unison [with suchness] we understand the religious discipline of

1, because their discipline is not yet in unison with the activity of suchness.

By that perfuming which is already in unison [with suchness], we understand the religious discipline of Bodhisattvas of the Dharmakâya. They have attended to the state of non-particularisation, because their discipline is in unison with the self-essence of all Tathâgatas; they have attained to the spontaneity of action, because their discipline is in unison with the wisdom and activity of all Tathâgatas. Allowing themselves

Footnotes

61:1 Cf. the Bhagavadgîtâ, Chap. IX., p. 84: "I am immortality and also death; and I, O Arjuna! am that which is and that which is not," See also Chap. X., p. 90.

61:2 Âlaya or Alaya comes from the root lî, which means: adhere; melt, dissolve; sit upon, dwell in, stay in, etc.; while its nominal form laya means: act of clinging; melting, fusion, solution, dissolution; rest, repose; place of rest, residence, house, dwelling. According to Paramârtha, who belongs to the so-called "Older Translators," the original Sanskrit equivalent of the "all-conserving mind" seems to be alaya or aliya, for he translates it by Wu mo shih, not-disappearing mind, in the sense that this mind retains everything in it. But Hsüan-tsang, the leader of the "New Translators," renders it by tsang shih, that is, the mind that hoards or preserves, or dwelling-mind or receptacle-mind, according to which the original seems to be âlaya, or laya with the prefix â instead of its negative form with the particle a. The ultimate significance of the term in question, however, does not materially differ, whether it is wu mo, not-disappearing, or tsang, house, place of keeping things. My translation of the same is rather liberal, in order to make it more intelligible to the general reader. Some other names given to the âlaya-vijñâna are citta, mind; âdâna, the supporting; âçraya, foundation or seeds.

62:1 There seems to be a general misconception about the exact significance of the term Dharmakâya which constitutes the central point of the Mahâyâna system. Most Western Buddhist scholars render it the Body or Personality of the Law, understanding by law the doctrine of Buddha. This may be correct in the Southern Buddhism as well as in its historical sense, because after the Nirvâna of Buddha it was quite natural for his disciples to personify the doctrine of their teacher, as their now only living spiritual leader. But in the course of time it acquired entirely different significance and ceased to mean the personification of the Doctrine. Now dharma, as aforesaid, does not only mean law or doctrine, but also it means an individual object, an idea, a substance, or, when it is used in its broadest sense, existence in general. Kâya means a body or person, but not in the sense of an animated, sentient being; it denotes a system in which parts are connected, a unified whole, that which forms a basis, etc. Dharmakâya therefore signifies that which constitutes the ultimate foundation of existence, one great whole in which all forms of individuation are obliterated, in a word, the Absolute. This objective absolute being meanwhile has been idealised by Mahâyânists so that that which knows is now identical with that which is known, because they say that the essence of existence is nothing but intelligence pure, perfect, and free from all possible worries and evils.

63:1 Prthagjana has a technical sense in Buddhism, for any one that is ignorant of the doctrine of non-Atman and commits all those actions which lead one to a constant transmigration, is counted among the profanum vulgus, to distinguish him from the Çrâvaka, Pratyekabuddha, and Bodhisattva.

63:2 The Saddharmapundarîka-Sûtra contains an explanation of these terms generally adopted by Mahâyânists, which read as follows (see Kern's English translation of the same, Chap. III., p. 80): "Now, Çâriputra, the beings who have become wise have faith in the Tathâgata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictates of an authoritative voice, apply themselves to the commandment of the Tathâgata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the disciple (Çrâvaka), fly from the triple world." . . . This is the definition given to the Çrâvakayâna. We proceed next to that of the Pratyekabuddhayâna: "Other beings, desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathâgata to learn to understand causes and effects (i.e., the twelve chains of relation) for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the Pratyekabuddha, common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirvâna of all beings. These one may say to be those who, coveting the great vehicle (mahâyâna), fly from the triple world. Therefore they are called Bodhisattva Mahâsattva." (The italics are mine.)