大乘起信論 白話全本

The “Preface to the Awakening of Faith in the Great Vehicle” was composed by Zhikai, a monk of Yangzhou. Taishō T32n1666, from the title of the preface at the head of the scroll through “Should I happen to meet a wise person, may he deign to grant corrections.” The figures in parentheses at the head of each segment give the Taishō page, register, and line.

〔1 · Title and author of the preface〕（0575a03）Preface to The Awakening of Faith in the Great Vehicle.（0575a05）Composed by Zhikai, a monk of Yangzhou.

〔2 · What this treatise is〕（0575a06）As for the Awakening of Faith, it is the utterly supreme Great Vehicle, a most profound secret scripture, disclosing the meaning of dependent origination in accord with principle. Its purport is deep and vast, quiescent and without any mark that can be pointed to; its function is broad and expansive, immense and without any boundary that can be measured. Ordinary beings and sages alike depend upon it, and all dharmas take it as their root.（0575a08）Yet its words are deep and its purport far-reaching, and those able to place their faith in it are exceedingly few.

〔3 · Why Aśvaghoṣa composed the treatise〕（0575a09）Thus, more than six hundred years after the Tathāgata’s nirvāṇa, divergent paths arose one after another, deviant forces competed in fanning the flames, and slander of the Buddha’s true Dharma did not cease.（0575a10）At that time there was a śramaṇa of eminent virtue named Aśvaghoṣa. He had penetrated the Great Vehicle deeply and fathomed Dharma-nature to its utmost; great compassion suffused his heart, and he manifested in response to the capacities of sentient beings.（0575a12）Grieving that beings had long been lost, he composed this treatise—to cause the Three Treasures to flourish and the sun of the Buddha to shine once more. Once faith arose, before long the deviant turned back toward the true: the authoritative teaching of the Great Vehicle again appeared in that age, and the profound principle of dependent origination shone still more clearly for later generations.（0575a15）Those lost among the crowd and those holding divergent views relinquished their attachments and took refuge; those whose minds were dark and whose feelings were partial likewise released what they clung to and gathered near.

〔4 · How the treatise came east〕（0575a16）From ages past this treatise had long remained hidden in the Western Regions and had not reached the lands of the east.（0575a17）This was truly because the proclamation and translation of the teaching had to await their proper causes and season. Earlier, Emperor Wu of the Liang had sent envoys to Magadha in central India to obtain scriptures and invite Dharma masters.（0575a18）There they encountered the Tripiṭaka master Julan Nantuo—his name rendered into Chinese as Paramārtha.（0575a19）From youth this master had drawn widely upon many books and ranged throughout the scriptures, while his penetration of the Great Vehicle in particular was deep and far-reaching.（0575a20）The king of that land immediately consented to send him. The master repeatedly declined but could not be excused, and so boarded a ship. Together with Qutan and a company of attendants, he came bearing a Buddha image made of storax resin as tribute.（0575a22）Yet less than ten days after coming ashore, he met with the upheaval of Hou Jing’s invasion. His outstanding gifts were dammed and could not flow forth, like a pearl held in the mouth before it could be released; the sunlight of wisdom was forced to pause, and he wished to return west.

〔5 · The translation assembly and the works translated〕（0575a23）He then entrusted himself to, and found fellowship with, the eminent men of the capital—Huixian, Zhishao, Zhikai, Tanzhen, and Huimin, together with Duke Xiao Bo, General-in-Chief Invested with the Yellow Battle-Ax and Grand Guardian.（0575a25）On the tenth day of the ninth month, in the third year of Chengsheng under the Great Liang, the year guiyou, they reverently invited the master, at Jianxing Monastery in Shixing Commandery, Hengzhou, to expound the Great Vehicle, unfold the secret scripture, and reveal and guide the way for those who had lost it.（0575a28）Thereupon this treatise was translated in one scroll to illuminate its purport. Also translated were twenty scrolls of Profound Texts, four scrolls of Profound Texts on the Great Perfection of Wisdom, two scrolls of the Sūtra on the Twelve Links of Dependent Origination, and two scrolls of Chapters on the Meaning of the Nine Consciousnesses.（0575b01）Yuezhi Shouna and others from India transmitted the words; Zhikai and others took up the brush. From beginning to end, the work took two years to complete.（0575b02）Aśvaghoṣa’s deep and far-reaching purport thus shone anew in that age, and those holding deviant views were subdued and followed the true transformation.

〔6 · The preface writer speaks for himself〕（0575b03）Though I lament that I was born too late to see the sages, I rejoice that I have encountered this hidden and profound purport. I praise its deep essential meaning and admire it without end.（0575b04）Without measuring my own strength, and though lacking in learning, I have tentatively set down these few words.（0575b05）Should I happen to meet a wise person, may he deign to grant corrections.

Composed by the Bodhisattva Aśvaghoṣa and translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from the title at the head of the scroll through “The part on the occasion has been spoken.” The figures in parentheses at the head of each segment give the Taishō page, register, and line.

〔1 · Title, author, and translator〕（0575b08）The Awakening of Faith in the Great Vehicle, in one scroll.（0575b10）Composed by the Bodhisattva Aśvaghoṣa.（0575b11）Translated under the Liang by Paramārtha, Tripiṭaka Master of Western India.

〔2 · Stanzas of homage〕（0575b12）

　　I entrust my life to those who fill the ten directions—
　　the one whose activity is supreme and whose knowing embraces all,
　　whose form is unobstructed and sovereign, the greatly compassionate one who saves the world;
　　and to that awakened one’s body, substance, and marks,
　　the ocean of Dharma-nature and suchness,
　　the treasury of immeasurable qualities,
　　and all those who practice in accord with reality.

　　I do so wishing that sentient beings
　　may remove their doubts and relinquish deviant attachments,
　　give rise to true faith in the Great Vehicle,
　　and keep the seed of buddhahood from being cut off.

〔3 · Setting out the five parts〕（0575b18）The treatise says: there is a dharma able to give rise to the root of faith in the Mahāyāna—the Great Vehicle—and therefore it should be spoken. What is spoken has five parts.（0575b19）Which five? First, the part on the occasion; second, the part on setting up the meaning; third, the part on explication; fourth, the part on practicing the mind of faith;（0575b20）and fifth, the part exhorting to practice and its benefit.

〔4 · The part on the occasion comes first〕（0575b22）First is spoken the first part, the part on the occasion.

〔5 · Question: why compose the treatise〕（0575b23）Question: “On what occasions was this treatise composed?”

〔6 · Answer: eight occasions〕（0575b24）Answer: “There are eight occasions. Which eight? First is the general mark of the occasions: to enable sentient beings to leave all suffering and attain ultimate bliss,（0575b26）not to seek worldly fame, gain, and reverence. Second, to explain the Tathāgata’s fundamental meaning, so that sentient beings may understand correctly and without error.（0575b27）Third, to enable sentient beings whose wholesome roots have matured to be capable of non-retrogression in their faith in the Mahāyāna.（0575b29）Fourth, to enable sentient beings whose wholesome roots are still slight to cultivate the mind of faith.（0575c01）Fifth, to disclose skillful means by which they may remove karmic obstruction, guard their minds well, depart from ignorance and pride, and escape the net of deviant views.（0575c02）Sixth, to disclose the cultivation of calming and contemplation, countering the faults in the minds of ordinary beings and those of the two vehicles.（0575c03）Seventh, to disclose the skillful means of focused recollection, so that people may be born in the presence of a buddha and assuredly attain non-retrogression in faith.（0575c04）Eighth, to disclose the benefit and exhort people to practice.（0575c05）Because there are these various occasions, this treatise was composed.”

〔7 · Question: if it is already in the scriptures, why say it again〕（0575c07）Question: “The scriptures—the teachings spoken by the Buddha—already contain these dharmas. Why say them again?”

〔8 · Answer: beings differ in capacity and conditions〕（0575c08）Answer: “Although the scriptures already contain these dharmas, sentient beings are not equal in capacity and practice, and the conditions under which they receive and understand them also differ.（0575c09）That is to say: when the Tathāgata was in the world, sentient beings had keen capacities, the one able to teach was excellent in body and mind, and when the single perfect voice was proclaimed, beings of every kind could understand it equally. Then no treatise was needed.（0575c11）After the Tathāgata’s nirvāṇa, some sentient beings can gain understanding by hearing widely through their own power;（0575c12）some, likewise through their own power, hear little yet understand much;（0575c13）some have no power in their own minds and can gain understanding only through an extensive treatise;（0575c14）and some, on the contrary, find the abundant words of an extensive treatise too numerous and burdensome, and delight in comprehensive retention—few words that embrace many meanings—through which they can gain understanding.（0575c15）Thus, because this treatise is intended to gather together the boundless meanings of the Tathāgata’s vast and profound Dharma, it should be spoken.”

〔9 · Conclusion of the part on the occasion〕（0575c18）With this, the part on the occasion has been spoken.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, “The Part on Setting Up the Meaning,” from “Next is spoken the part on setting up the meaning” to “The part on setting up the meaning has been spoken.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Entering the second part〕（0575c19）Next is spoken the second part, the part on setting up the meaning.

〔2 · The Mahāyāna has two — dharma and meaning〕（0575c20）The Mahāyāna — the Great Vehicle — spoken of as a whole, has two. Which two? First, dharma; second, meaning.

〔3 · The dharma is the mind of sentient beings〕（0575c21）What is spoken of as “dharma” means just the mind of sentient beings. This mind holds within it all dharmas, mundane and supramundane.（0575c22）It is in dependence upon this mind that the “meaning” of the Mahāyāna is shown forth.

〔4 · How it is able to show〕（0575c23）Why so? Because the mark of this mind as suchness shows, then and there, the substance of the Mahāyāna;（0575c24）and the mark of this mind as the causes and conditions of arising and ceasing is able to show the substance, the mark, and the function of the Mahāyāna itself.

〔5 · The meaning has three〕（0575c25）What is spoken of as “meaning” has three. Which three?

First, greatness of substance — the suchness of all dharmas is equal, neither increasing nor decreasing.（0575c26）Second, greatness of mark — the Tathāgata-womb is complete in immeasurable qualities of its own nature.（0575c27）Third, greatness of function — it can give rise to all wholesome causes and effects, mundane and supramundane.

〔6 · Why it is called a vehicle〕（0575c28）Because this is what all the buddhas originally rode;（0575c29）and because all bodhisattvas ride this dharma to reach the stage of the Tathāgata.

〔7 · The part on setting up the meaning concludes〕（0576a01）With this, the part on setting up the meaning has been spoken.

Composed by the Bodhisattva Aśvaghoṣa and translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Next is spoken the part on explication” through “because the realm free from thought accords only with realization.” The figures in parentheses at the head of each segment give the Taishō page, register, and line.

〔1 · Entering the third part〕（0576a02）Next is spoken the third part, the part on explication.

〔2 · Three divisions within the part on explication〕（0576a03）The part on explication has three divisions. Which three? First, displaying the true meaning; second, countering deviant attachments; third, distinguishing the marks of setting out on the path.

〔3 · The one mind opens into two aspects〕（0576a04）What is called displaying the true meaning is this: in dependence upon the dharma of the one mind there are two aspects. Which two? First, the aspect of mind as suchness; second, the aspect of mind as arising and ceasing.（0576a05）Each of these two aspects encompasses all dharmas in their entirety. How is this so? Because the two aspects are not separate from one another.

〔4 · What suchness is〕（0576a08）What is called the aspect of mind as suchness is the substance of the Dharma-gate of the great comprehensive mark of the one Dharma-realm. That is to say: the nature of mind neither arises nor ceases.（0576a09）All dharmas are differentiated only in dependence upon deluded thoughts. Apart from deluded thoughts, there are no marks of any object-realm.

〔5 · Three freedoms and three unshakable qualities〕（0576a11）Therefore, from the beginning, all dharmas are free from the mark of speech, free from the mark of names, and free from the mark of mental engagement.（0576a12）They are ultimately equal, without alteration, and indestructible.

〔6 · Why it is named suchness〕（0576a13）Because there is only this one mind, it is named suchness. All speech consists of provisional names without reality; it merely arises following deluded thoughts and can never be apprehended.

〔7 · Using words to dispel words〕（0576a14）Even when “suchness” is spoken, it has no mark that can be pointed to. That is to say: at the very limit of speech, words can only be used to dispel words.

〔8 · Nothing to dispel, nothing to establish〕（0576a15）There is nothing to dispel from the substance of suchness, because all dharmas are wholly true. Nor is there anything to establish, because all dharmas are the same as suchness.（0576a17）Know that all dharmas cannot be spoken and cannot be thought; hence it is named suchness.

〔9 · Question: how can one enter〕（0576a19）Question: “If the meaning is like this, how can sentient beings accord with it and enter?”

〔10 · Answer: accordance and entry〕（0576a21）Answer: “If one knows that although all dharmas are spoken, there is neither one who speaks nor anything spoken, and that although thoughts arise, there is neither one who thinks nor anything thought, this is called accordance.（0576a22）To be free from thought is called entry.”

〔11 · Suchness divided into two meanings in dependence upon speech〕（0576a24）Furthermore, when suchness is distinguished in dependence upon speech, it has two meanings. Which two?（0576a25）First, the really-empty, because it is able ultimately to reveal the real. Second, the really-not-empty, because it has a substance of its own and is complete in the uncontaminated qualities of its nature.

〔12 · The really-empty〕（0576a27）What is called “empty” means that, from the beginning, all defiled dharmas have never accorded with it. That is, it is free from the differentiated marks of all dharmas, because it is without deluded thoughts of mind.

〔13 · Ten clauses dispelling marks〕（0576a29）Know that suchness in its own nature is not a mark of being, not a mark of nonbeing; not a mark of not-being, not a mark of not-nonbeing, and not a joint mark of being and nonbeing; not a mark of oneness, not a mark of difference; not a mark of not-oneness, not a mark of not-difference, and not a joint mark of oneness and difference.

〔14 · What “empty” points to〕（0576b03）In sum: sentient beings have deluded minds and discriminate thought after thought, and all these fail to accord with suchness; therefore it is said to be empty. Apart from the deluded mind, in truth there is nothing to empty.

〔15 · The really-not-empty〕（0576b05）What is called “not empty” means that once the substance of dharma has been revealed as empty and without delusion, it is the true mind—constant and unchanging, complete in pure dharmas—and therefore is named not empty.（0576b06）It likewise has no mark that can be grasped, because the realm free from thought accords only with realization.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Mind as arising and ceasing exists in dependence upon the Tathāgata-womb” to “originally equal, they are the same one awakening.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · What the mind as arising and ceasing depends upon〕（0576b07）What is called mind as arising and ceasing exists in dependence upon the Tathāgata-womb; therefore there is a mind of arising and ceasing.

〔2 · The ālaya consciousness〕（0576b08）It is the unarising-and-unceasing conjoined with the arising-and-ceasing, neither one nor different. This is called the ālaya consciousness.

〔3 · The two meanings of this consciousness〕（0576b10）This consciousness has two meanings, by which it is able to embrace all dharmas and bring forth all dharmas. Which two? First, the meaning of awakening; second, the meaning of non-awakening.

〔4 · Awakening: the substance of mind free from thought〕（0576b11）What is spoken of as the meaning of awakening is that the substance of mind is free from thought.（0576b12）The mark of being free from thought is equal to the realm of empty space and pervades everywhere. The dharma-realm has a single mark: it is the Tathāgata’s equal dharma-body. In dependence upon this dharma-body, it is called original awakening.

〔5 · Original awakening spoken in relation to initial awakening〕（0576b14）Why so? The meaning of original awakening is spoken in relation to the meaning of initial awakening; yet initial awakening is identical with original awakening.

〔6 · Initial awakening exists in dependence upon original awakening〕（0576b15）As for the meaning of initial awakening: in dependence upon original awakening there is non-awakening, and in dependence upon non-awakening initial awakening is spoken of.

〔7 · Ultimate and not ultimate〕（0576b16）Again, because one awakens to the source of mind, it is called ultimate awakening; when one has not awakened to the source of mind, it is not ultimate awakening.

〔8 · The four stages of initial awakening: ordinary people〕（0576b18）How is this meaning to be understood?

（0576b18）Ordinary people, for example, awaken to the evil that arose in a preceding thought and are therefore able to stop the following thought from arising. Although this too is called awakening, it is in fact still non-awakening.

〔9 · The two vehicles and bodhisattvas at their first arousal of intention〕（0576b20）Those with the contemplative wisdom of the two vehicles, and bodhisattvas who have first aroused the intention, awaken to the changing of a thought and know that the thought has no mark of changing. Because they have abandoned the coarse mark of discriminating attachment, this is called semblance awakening.

〔10 · Dharma-body bodhisattvas〕（0576b22）Dharma-body bodhisattvas awaken to the abiding of a thought and know that the thought has no mark of abiding. Because they have left behind the mark of coarse discriminating thoughts, this is called partial awakening.

〔11 · At the exhaustion of the bodhisattva stages〕（0576b23）Those who have exhausted the bodhisattva stages, fulfilled the expedients, and correspond in a single thought awaken to the first arising of mind and know that mind has no mark of first arising. Because they have gone far beyond subtle thoughts, they are able to see the nature of mind; mind is then ever-abiding. This is called ultimate awakening.

〔12 · Scriptural witness〕（0576b26）Therefore a scripture says: “If sentient beings are able to contemplate no-thought, they are thereby directed toward buddha-wisdom.”

〔13 · To know the initial mark means no-thought〕（0576b27）Again, when mind arises, there is no initial mark that can be known. To speak of knowing the initial mark means precisely no-thought.

〔14 · Why sentient beings are not called awakened〕（0576b28）Therefore sentient beings are not called awakened: from the beginning, thought has followed thought without interruption, and they have never been free from thought. This is called beginningless ignorance.

〔15 · With no-thought, the four marks are known〕（0576c01）If one attains no-thought, one knows the arising, abiding, changing, and ceasing of the marks of mind.

〔16 · Originally equal, the same one awakening〕（0576c02）Because these are equal in no-thought, in truth there is no difference between initial awakening and original awakening. The four marks are present simultaneously, none having independent standing; originally equal, they are the same one awakening.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, as original awakening follows defilement” to “the illusory differences of their defiled natures.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Two marks arise as original awakening follows defilement〕（0576c05）Further, as original awakening follows defilement, it gives rise distinctly to two marks. These two marks are not separate from original awakening. Which two? First, the mark of purified wisdom; second, the mark of inconceivable activity.

〔2 · The mark of purified wisdom〕（0576c06）The mark of purified wisdom means that, through perfuming by the power of the Dharma, practice in accord with reality, and the fulfillment of skillful means, the mark of conjoined consciousness is broken and the mark of continuing mind extinguished. The dharma-body is disclosed, and wisdom becomes perfectly pure.

（0576c08）How is this meaning to be understood? Every mark of mind and consciousness is ignorance, yet the mark of ignorance is not apart from the nature of awakening. It therefore can neither be destroyed nor not be destroyed.

〔3 · The simile of the sea and the wind〕（0576c10）It is like the waters of a great sea stirred into waves by the wind. The marks of water and wind do not separate from each other, yet water is not of a nature to move. If the wind stops, the mark of movement ceases, while the nature of wetness is not destroyed.（0576c12）The mind of sentient beings, pure in its own nature, is the same: stirred by the wind of ignorance, mind and ignorance are both without physical form and do not separate from each other, yet mind is not of a nature to move. If ignorance ceases, continuity ceases, while the nature of wisdom is not destroyed.

〔4 · The mark of inconceivable activity〕（0576c16）The mark of inconceivable activity means that, in dependence upon purified wisdom, it can make every surpassingly subtle object-realm. That is, the marks of its immeasurable qualities are never interrupted; they naturally correspond to the capacities of sentient beings, manifesting in all manner of ways so that beings obtain benefit.

〔5 · The four mirrors of the substance of awakening: general statement〕（0576c20）Further, the substance and marks of awakening have four great meanings, equal to empty space and like a pure mirror. Which four?

〔6 · One: the mirror of the really-empty〕（0576c21）First, the mirror of the really-empty: it is far removed from every mark of mind and its object-realm, with no dharma that can appear within it, for this is not the meaning of cognitive illumination.

〔7 · Two: the mirror of perfuming as cause〕（0576c23）Second, the mirror of perfuming as cause: this is the really-not-empty. Every worldly object-realm appears within it, neither going out nor entering, neither lost nor destroyed, ever-abiding in the one mind, because all dharmas are the nature of reality itself.（0576c26）Moreover, no defiled dharma can defile it. The substance of wisdom does not move; complete in the undefiled, it perfumes sentient beings.

〔8 · Three: the mirror of the dharma’s coming forth〕（0576c28）Third, the mirror of the dharma’s coming forth: the really-not-empty dharma comes forth from the hindrance of the afflictions and the hindrance to knowing, leaves the mark of conjunction, and is perfectly pure and luminous.

〔9 · Four: the mirror of perfuming as condition〕（0577a01）Fourth, the mirror of perfuming as condition: in dependence upon the preceding coming forth of the dharma, it universally illuminates the minds of sentient beings, causes them to cultivate wholesome roots, and manifests in accordance with their thoughts.

〔10 · The meaning of non-awakening〕（0577a02）What is spoken of as the meaning of non-awakening is that, because one does not know in accord with reality that the dharma of suchness is only one, a mind of non-awakening arises and has its thoughts.（0577a03）Yet thought has no mark of its own and is not apart from original awakening.

〔11 · The simile of a lost traveler depending upon direction〕（0577a04）It is like a lost traveler, who is lost only in dependence upon direction; apart from direction, there would be no being lost. Sentient beings are the same: in dependence upon awakening there is delusion; apart from the nature of awakening, there would be no non-awakening.（0577a05）Because there is the deluded mind of non-awakening, names and meanings can be known and “true awakening” spoken for it. Apart from the mind of non-awakening, there would be no mark of true awakening in itself that could be spoken of.

〔12 · Three marks arise in dependence upon non-awakening〕（0577a07）Further, in dependence upon non-awakening three marks arise, corresponding to and never separate from it. Which three?

（0577a08）First, the mark of ignorance-as-activity: because mind moves in dependence upon non-awakening, it is called “activity.” If awakened, it does not move. Once it moves, there is suffering, for effect is not separate from cause.

（0577a10）Second, the mark of the seeing: because there is movement, there is the capacity to see; without movement, there is no seeing.

（0577a11）Third, the mark of the object-realm: because there is the seeing, the object-realm falsely appears; apart from seeing, there is no object-realm.

〔13 · Six further marks arise with the object-realm as condition〕（0577a12）Because the object-realm is present as a condition, six further marks arise. Which six?

（0577a13）First, the mark of discrimination: in dependence upon the object-realm, mind discriminates between what it loves and what it does not love.

（0577a14）Second, the mark of continuity: in dependence upon discrimination, suffering and pleasure arise; the awakening mind gives rise to thoughts that correspond without interruption.

（0577a15）Third, the mark of grasping: in dependence upon continuity, mind takes the object-realm as its condition, holds suffering and pleasure in place, and gives rise to attachment.

（0577a16）Fourth, the mark of reckoning names and words: in dependence upon deluded grasping, it discriminates the marks of provisional names and words.

（0577a17）Fifth, the mark of giving rise to karma: in dependence upon names, it searches them out, grasps them, and performs every kind of karma.

（0577a18）Sixth, the mark of the suffering bound by karma: because it receives effects in dependence upon karma, it has no mastery.

（0577a19）One should know that ignorance can give rise to every defiled dharma, because every defiled dharma is a mark of non-awakening.

〔14 · Awakening and non-awakening have a mark of sameness and a mark of difference〕（0577a22）Further, awakening and non-awakening have two marks. Which two? First, the mark of sameness; second, the mark of difference.

〔15 · The mark of sameness〕（0577a23）The mark of sameness is like the many kinds of earthen vessels, all alike in having the nature and mark of fine dust. In the same way, the many undefiled and ignorance-born illusory workings alike have the nature and mark of suchness.（0577a25）Therefore the scriptures, in dependence upon this meaning of suchness, say that all sentient beings originally and ever abide in nirvāṇa. Awakening is not a mark that can be cultivated or made; ultimately nothing is attained, and there is no form-mark that can be seen.（0577a28）Whatever form-marks are seen are merely made by illusory workings that follow defilement. They are not the nature of the nonempty form of wisdom, for the mark of wisdom has nothing that can be seen.

〔16 · The mark of difference〕（0577b01）The mark of difference is like the many kinds of earthen vessels, each distinct from the others. In the same way, the undefiled and ignorance-born illusions that follow defilement differ from one another, as do the illusory differences of their defiled natures.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, as for the causes and conditions of arising and ceasing” to “it is not the wisdom of mind that ceases.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · General statement of the causes and conditions of arising and ceasing〕（0577b03）Further, what are called the causes and conditions of arising and ceasing mean that sentient beings depend upon mind, while mentation and mind-consciousness turn and arise.

〔2 · What is mentation〕（0577b04）How is this meaning to be understood? In dependence upon the ālaya consciousness, ignorance is spoken of. Non-awakening arises; it can see, manifest, and grasp the object-realm, and it gives rise to thoughts that continue. Therefore it is spoken of as “mentation.”

〔3 · Mentation has five names〕（0577b06）This mentation has five further names. Which five?

（0577b07）First, it is called the karmic consciousness: through the power of ignorance, mind moves in non-awakening.

（0577b08）Second, it is called the evolving consciousness: in dependence upon that moving mind, the mark of the seeing arises.

（0577b09）Third, it is called the manifesting consciousness: it can manifest every object-realm, like a bright mirror manifesting forms and images. The manifesting consciousness is the same: as the five objects present themselves, it manifests them at once, without before or after. At all times it arises spontaneously and is ever present before one.

（0577b12）Fourth, it is called the discerning consciousness: it discerns defiled dharmas and pure dharmas.

（0577b13）Fifth, it is called the continuing consciousness: because it corresponds with thoughts without interruption, it can hold in place the good and evil karma of immeasurable past lives and keep it from being lost, and it can bring the present and future effects of suffering and pleasure to maturity without error.（0577b15）It can also cause events already past in the present life suddenly to be remembered and future events unwittingly to be worried over in delusion.

〔4 · The three realms are mind-made〕（0577b17）Therefore the three realms are false and made by mind alone. Apart from mind, there is no object-realm of the six objects.

（0577b18）How is this meaning to be understood? All dharmas arise because mind gives rise to deluded thoughts. Every discrimination is discrimination of one’s own mind — yet mind does not see mind, and no mark can be attained.（0577b20）One should know that every object-realm in the world is held in place only in dependence upon the ignorant, deluded minds of sentient beings. Therefore all dharmas are like images in a mirror, with no substance that can be attained; they are only the delusion of mind.（0577b22）Because mind arises, dharmas of every kind arise; because mind ceases, dharmas of every kind cease.

〔5 · What is mind-consciousness〕（0577b24）Further, what is spoken of as mind-consciousness is this very continuing consciousness. As ordinary people’s grasping becomes more deeply entrenched, they reckon a self and what belongs to the self; all manner of deluded attachments climb after each matter and discriminate the six objects. It is therefore called mind-consciousness, and also separating consciousness.（0577b26）It is further called the object-discriminating consciousness. This consciousness grows in dependence upon the afflictions of views and craving.

〔6 · Who can know this consciousness〕（0577b27）The consciousness that arises through the perfuming of ignorance cannot be known by ordinary people or discerned by the wisdom of the two vehicles.（0577b28）Bodhisattvas begin observing it when they first arouse the mind of right faith; after realizing the dharma-body, they can know a small portion. Even upon reaching the ultimate bodhisattva stage they cannot know it exhaustively. Only a buddha knows it to the end.

〔7 · Why only a buddha can know it〕（0577c01）Why so? From the beginning this mind is pure in its own nature, yet it has ignorance; defiled by ignorance, it therefore has a defiled mind.（0577c02）Although it has a defiled mind, it remains ever constant and unchanged. Therefore only a buddha can know this meaning.

（0577c03）That the nature of mind is constantly free from thought is called being unchanged. Because the one dharma-realm is not penetrated, mind does not correspond; a thought suddenly arises, and this is called ignorance.

〔8 · Six kinds of defiled mind〕（0577c05）There are six kinds of defiled mind. Which six?

（0577c05）First, the defiled mind of grasping, associated: it is left behind through the liberation of the two vehicles and at the stage corresponding to faith.

（0577c06）Second, the defiled mind of unceasing continuity, associated: through learning and practicing skillful means at the stage corresponding to faith, it is gradually abandoned; at the stage of the pure mind, it is left behind completely.

（0577c08）Third, the defiled mind of discriminating knowing, associated: it is gradually left behind at the stage endowed with precepts and completely left behind at the stage of skillful means without marks.

（0577c09）Fourth, the defiled mind of manifesting form, unassociated: it can be left behind at the stage of mastery over form.

（0577c10）Fifth, the defiled mind of the seeing mind, unassociated: it can be left behind at the stage of mastery over mind.

（0577c10）Sixth, the defiled mind of root activity, unassociated: at the exhaustion of the bodhisattva stages, on entering the stage of the Tathāgata, it can be left behind.

（0577c12）As for “not understanding the meaning of the one dharma-realm,” one begins observing, learning, and severing it at the stage corresponding to faith; on entering the stage of the pure mind, it is left behind in part; at the stage of the Tathāgata, it can be left behind completely.

〔9 · The meanings of associated and unassociated〕（0577c14）What is spoken of as “associated” means that mind and the dharma of thought are distinct; they differ according to defilement and purity, while the mark of the knower and the mark of its object are the same.（0577c15）What is spoken of as “unassociated” means that mind itself remains constantly undifferentiated in non-awakening; it is not the same as the mark of the knower and the mark of its object.

〔10 · The two hindrances〕（0577c17）Further, the meaning of the defiled mind is called the hindrance of the afflictions, because it obstructs the fundamental wisdom of suchness. The meaning of ignorance is called the hindrance to knowing, because it obstructs the spontaneous activity-wisdom that operates in the world.

（0577c19）How is this meaning to be understood? In dependence upon the defiled mind, there are seeing, manifesting, and the deluded grasping of an object-realm, all contrary to the nature of equality.（0577c21）Moreover, all dharmas are constantly quiescent and have no mark of arising, yet ignorance does not awaken to this and falsely runs contrary to dharmas. Therefore the many kinds of wisdom that accord with all worldly object-realms cannot be attained.

〔11 · The marks of arising and ceasing divided into coarse and subtle〕（0577c26）Further, the distinctions among the marks of arising and ceasing are of two kinds. Which two? First, the coarse, which is associated with mind; second, the subtle, which is unassociated with mind.

（0577c27）Again, the coarse within the coarse is the object-realm of ordinary people; the subtle within the coarse and the coarse within the subtle are the object-realm of bodhisattvas; the subtle within the subtle is the object-realm of a buddha.

〔12 · Depending upon cause and condition〕（0578a01）These two kinds of arising and ceasing both exist in dependence upon the perfuming of ignorance — that is, in dependence upon cause and condition. The cause is the meaning of non-awakening; the condition is the meaning of deludedly constructing an object-realm.（0578a03）When the cause ceases, the condition ceases. Because the cause ceases, the unassociated mind ceases; because the condition ceases, the associated mind ceases.

〔13 · Question: if mind ceases, how can it continue〕（0578a05）Question: “If mind ceases, how can it continue? If it continues, how can one speak of its ultimate cessation?”

〔14 · Answer: the marks of mind cease, not the substance of mind〕（0578a07）Answer: “The cessation spoken of is only the cessation of the marks of mind, not the cessation of the substance of mind.

（0578a08）It is like wind, which depends upon water to have a mark of movement. If the water ceased, the mark of wind would be cut off and have nothing upon which to depend. Because water does not cease, the mark of wind can continue. Only when the wind ceases does the mark of movement cease along with it; it is not the water that ceases.

（0578a11）Ignorance is the same: it depends upon the substance of mind in order to move. If the substance of mind ceased, sentient beings would be cut off and have nothing upon which to depend. Because the substance does not cease, mind can continue. Only when delusion ceases do the marks of mind cease along with it; it is not the wisdom of mind that ceases.”

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, “The Perfuming of the Four Dharmas,” from “Again, because there is the meaning of perfuming by four dharmas” to “function-perfuming arises, and therefore there is no cessation.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · The four dharmas are named〕（0578a14）Again, because there is the meaning of perfuming by four dharmas, defiled and pure dharmas arise without interruption. What four?（0578a15）First, the pure dharma, called suchness. Second, all causes of defilement, called ignorance. Third, the deluded mind, called the karmic consciousness. Fourth, the deluded object-realm, namely the six sense-objects.

〔2 · The simile of the garment and the fragrance〕（0578a17）What is meant by perfuming is like a garment in the world: in itself it has no fragrance, but if someone perfumes it with fragrance, it comes to carry that fragrance.（0578a19）So it is here. The pure dharma of suchness originally has no defilement; only because ignorance perfumes it does the mark of defilement appear. The defiled dharma of ignorance originally has no pure activity; only because suchness perfumes it does pure function arise.

〔3 · How perfuming keeps defiled dharmas arising〕（0578a21）How does perfuming cause defiled dharmas to arise without interruption?（0578a22）Because there is ignorance in dependence upon the dharma of suchness; because ignorance, the cause of defilement, is present, it perfumes suchness;（0578a23）because of that perfuming, the deluded mind arises; because the deluded mind is present, it perfumes ignorance.（0578a24）Because it does not understand the dharma of suchness, a thought arises in non-awakening and manifests a deluded object-realm.（0578a25）Because this deluded object-realm is a condition for defiled dharmas, it perfumes the deluded mind, causing it to give rise to thoughts and attachments, create every kind of karma, and undergo every suffering of body and mind.

〔4 · The perfuming of the deluded object-realm has two kinds〕（0578a27）The perfuming of the deluded object-realm has two kinds. Which two? First, the perfuming that increases thought; second, the perfuming that increases grasping.

〔5 · The perfuming of the deluded mind has two kinds〕（0578a29）The perfuming of the deluded mind has two kinds. Which two?（0578b01）First, the root perfuming of the karmic consciousness, which causes arhats, pratyekabuddhas, and all bodhisattvas to undergo the suffering of arising and ceasing. Second, the perfuming that increases the object-discriminating consciousness, which causes ordinary beings to undergo suffering bound by karma.

〔6 · The perfuming of ignorance has two kinds〕（0578b03）The perfuming of ignorance has two kinds. Which two? First, root perfuming, because it brings the karmic consciousness to completion. Second, the perfuming of the views and craving that arise, because it brings the object-discriminating consciousness to completion.

〔7 · How perfuming keeps pure dharmas arising〕（0578b06）How does perfuming cause pure dharmas to arise without interruption?

（0578b07）Because the dharma of suchness is present, it can perfume ignorance; through the power of the causes and conditions of that perfuming, the deluded mind comes to turn away from the suffering of birth and death and delight in seeking nirvāṇa.（0578b08）Because this deluded mind now has the causes and conditions of aversion and seeking, it in turn perfumes suchness.（0578b09）It thereby comes to trust its own nature, knows that the mind moves delusively and that no object-realm exists before it, and cultivates the dharma of separation.（0578b10）Because it knows in accordance with reality that no object-realm exists before it, it gives rise through many kinds of skillful means to practices that accord with suchness, neither grasping nor thinking upon them.（0578b11）When at last the power of perfuming over a very long time is fulfilled, ignorance ceases.（0578b12）Because ignorance ceases, the mind no longer arises; because the mind no longer arises, the object-realm ceases along with it.（0578b13）Because both cause and condition have ceased, the marks of mind are utterly exhausted. This is called attaining nirvāṇa and accomplishing spontaneous activity.

〔8 · Within the pure dharma, the perfuming of the deluded mind has two kinds〕（0578b14）The perfuming of the deluded mind has two kinds. Which two?（0578b15）First, the perfuming of the object-discriminating consciousness: ordinary beings, those of the two vehicles, and others turn away from the suffering of birth and death and, gradually and according to their strength, set out toward the unsurpassed path.（0578b16）Second, the perfuming of mentation: bodhisattvas arouse the mind with vigor and advance swiftly toward nirvāṇa.

〔9 · The perfuming of suchness has two kinds: the perfuming of its own substance and mark〕（0578b18）The perfuming of suchness has two kinds. Which two? First, the perfuming of its own substance and mark; second, function-perfuming.

（0578b19）The perfuming of its own substance and mark means that, from beginningless time, suchness has possessed undefiled dharmas, been complete in inconceivable activity, and served as the nature of an object-realm.（0578b21）By constantly perfuming through these two meanings, and because it has power, it enables sentient beings to turn away from the suffering of birth and death, delight in seeking nirvāṇa, trust that the dharma of suchness is present within themselves, arouse the mind, and practice.

〔10 · Question: if everyone has suchness, why do some believe and others not?〕（0578b25）Question: “If this is the meaning, all sentient beings possess suchness and are perfumed equally. Why, then, do some believe while others do not, with immeasurable differences of earlier and later?（0578b26）By rights, all should know at the same time that they possess the dharma of suchness, diligently cultivate skillful means, and enter nirvāṇa together.”

〔11 · Answer: suchness is originally one, but ignorance differs〕（0578b28）Answer: “Suchness is originally one, but ignorance is immeasurable and boundless; from the beginning, its intrinsic differences have varied in thickness and thinness.（0578b29）Afflictions exceeding the sands of the Ganges arise in their differences in dependence upon ignorance; the afflictions of the view of a self and craving likewise arise in their differences in dependence upon ignorance.（0578c01）All afflictions of this kind arise in dependence upon ignorance and have immeasurable differences of earlier and later—only the Tathāgata can know them.

〔12 · The simile of the fire-nature in wood〕（0578c03）“Moreover, the dharma of the buddhas has both cause and condition; only when cause and condition are complete can it be accomplished.（0578c04）The fire-nature within wood is the direct cause of fire, but if no one knows this and no skillful means are applied, there is no possibility of the wood igniting itself.（0578c06）So it is with sentient beings. Although they possess the power of perfuming as the direct cause, if they do not encounter buddhas, bodhisattvas, spiritual friends, and others to serve as conditions, there is no possibility of their severing the afflictions and entering nirvāṇa by themselves.（0578c08）Even if the power of external conditions is present, if the pure dharma within has not yet acquired the power of perfuming, they still cannot ultimately turn away from the suffering of birth and death and delight in seeking nirvāṇa.（0578c10）When cause and condition are complete—that is, when they possess the power of perfuming within and are protected by the compassionate vows of the buddhas, bodhisattvas, and others—they can give rise to a mind that turns away from suffering, believe that there is nirvāṇa, and cultivate wholesome roots.（0578c12）When the cultivation of wholesome roots has matured, they encounter buddhas and bodhisattvas who show, teach, benefit, and gladden them; only then can they advance and set out upon the path to nirvāṇa.”

〔13 · Function-perfuming: the power of external conditions〕（0578c15）Function-perfuming means the power of external conditions acting upon sentient beings. Such external conditions have immeasurable meanings, but in brief there are two kinds. Which two? First, differentiated conditions; second, equal conditions.

〔14 · Differentiated conditions〕（0578c17）Differentiated conditions means that, from the time a person first arouses the aspiration and begins to seek the path until that person attains buddhahood, the buddhas, bodhisattvas, and others on whom that person depends may be seen or remembered;（0578c19）they may manifest as family members, parents, relatives, attendants, close friends, or enemies; they may employ the four means of gathering in, or undertake immeasurable conditions through all kinds of conduct.（0578c21）Through the power of perfuming that gives rise to great compassion, they can cause sentient beings to increase their wholesome roots, so that seeing or hearing them brings benefit.

（0578c22）These conditions have two kinds. Which two? First, the near condition, which brings deliverance swiftly. Second, the distant condition, which brings deliverance only after a long time.（0578c24）These near and distant conditions each have two further kinds. Which two? First, the condition that increases practice; second, the condition through which one receives the path.

〔15 · Equal conditions〕（0578c26）Equal conditions means that all buddhas and bodhisattvas vow to deliver all sentient beings, perfuming them spontaneously and never abandoning them.（0578c27）Through the power of wisdom of shared substance, they manifest deeds according to what each being should see or hear.（0578c28）That is to say, only through samādhi are sentient beings able to see the buddhas equally.

〔16 · The perfuming of substance and function divides into not yet corresponding and already corresponding〕（0578c29）The perfuming of substance and function each has two kinds. Which two?

（0579a01）First, not yet corresponding: ordinary beings, those of the two vehicles, bodhisattvas who have newly aroused the aspiration, and others perfume through mentation and consciousness and are able to practice by relying on the power of faith.（0579a02）They have not yet attained the nondiscriminating mind that corresponds to substance, nor have they attained the cultivation of freely functioning activity that corresponds to function.

（0579a04）Second, already corresponding: bodhisattvas of the dharma-body attain the nondiscriminating mind and correspond to the wisdom-function of the buddhas. Relying solely upon the power of the dharma, they practice spontaneously, perfume suchness, and extinguish ignorance.

〔17 · Where the perfuming of defilement and purity ends—and does not end〕（0579a08）Again, defiled dharmas have perfumed without interruption from beginningless time, but their perfuming ceases once buddhahood is attained; the perfuming of the pure dharma never ceases, continuing through the end of the future.

（0579a09）Why is this so? Because the dharma of suchness constantly perfumes, the deluded mind ceases and the dharma-body becomes manifest; function-perfuming then arises, and therefore there is no cessation.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, “The Substance and Marks of Suchness, the Six Meanings, and the Tathāgata-womb as the Dharma-body,” from “Again, as for the substance and marks of suchness itself” to “it is called the Tathāgata-womb of the dharma-body.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Neither increase nor decrease in anyone〕（0579a12）Again, as for the substance and marks of suchness itself: in ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas alike, there is neither increase nor decrease. It did not arise at the former limit and will not cease at the latter limit; it is ultimately constant and enduring.

〔2 · Complete in its own nature〕（0579a13）From the beginning, its nature is spontaneously complete in all qualities.

〔3 · Six meanings of its own substance〕（0579a14）That is to say, its own substance has the meaning of the light of great wisdom, the meaning of universally illuminating the Dharma-realm, the meaning of true knowledge and awareness, the meaning of the mind pure in its own nature, the meaning of permanence, bliss, self, and purity, and the meaning of coolness, immutability, and freedom.

〔4 · Two names〕（0579a16）It is complete in inconceivable dharmas of a buddha, exceeding the sands of the Ganges, which are inseparable, unceasing, and not different from it; it is complete, lacking nothing. For these meanings it is called the Tathāgata-womb, and it is also called the Tathāgata’s dharma-body.

〔5 · Question: if it is equal and apart from marks, why speak of qualities?〕（0579a21）Question: “It was said above that suchness is equal in substance and apart from every mark. Why is it now said that its substance has all these various qualities?”

〔6 · Answer: without differentiated marks, equal in one flavor〕（0579a23）Answer: “Although the meanings of these qualities truly exist, they have no differentiated marks. They are equal in one flavor and are only the one suchness.

（0579a24）“Why is this so? Because suchness is nondiscriminating and apart from the marks of discrimination, there is no duality.

〔7 · On what ground, then, are distinctions spoken?〕（0579a25）“On what ground, then, can distinctions be spoken? They are shown in dependence upon the karmic consciousness, through the marks of arising and ceasing.

〔8 · How they are shown〕（0579a25）“How are they shown? All dharmas are originally mind alone, and in reality there is no thought. But because there is a deluded mind, thoughts arise in non-awakening and various object-realms are seen; this is called ignorance.

（0579a27）“That the nature of mind does not arise is the meaning of the light of great wisdom.

（0579a28）“If seeing arises in the mind, there is a mark of not seeing. That the nature of mind is apart from seeing is the meaning of universally illuminating the Dharma-realm.

（0579a29）“If the mind moves, there is no true knowledge and awareness and no own nature; there is neither permanence, nor bliss, nor self, nor purity, but heated distress, deterioration, change, and lack of freedom, up to and including deluded defilements exceeding the sands of the Ganges.

（0579b03）“In contrast to this, when the nature of mind does not move, the marks of pure qualities exceeding the sands of the Ganges are shown forth.

〔9 · Completeness means lacking nothing〕（0579b04）“If the mind arises and still sees some dharma before it on which thought can rest, then something is lacking.

（0579b05）“The immeasurable qualities of pure dharmas such as these are just the one mind, with nothing further on which thought can rest. Therefore it is said to be complete.

（0579b07）“It is called the Tathāgata-womb of the dharma-body.”

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, “The Function of Suchness, the Response and Reward Bodies, and Entry into the Aspect of Suchness,” from “Again, as for the function of suchness” to “one then accords with and enters the aspect of suchness.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Function comes from vows on the causal ground〕（0579b09）Again, as for the function of suchness: the buddhas and Tathāgatas, while originally on the causal ground, aroused great compassion, cultivated the pāramitās, and gathered and transformed sentient beings.

〔2 · One taking and one not-taking〕（0579b10）They established the great vow to deliver all sentient beings, as numerous as the realm of sentient beings itself, without setting any limit of eons, through the end of the future. They took all sentient beings as their own bodies, yet did not take up the marks of sentient beings.

〔3 · How this is possible〕（0579b12）What does this mean? They knew in accordance with reality that all sentient beings and their own bodies are equal in suchness, without difference.

〔4 · Function pervades everywhere, yet has no mark of function〕（0579b13）Because they possessed this great wisdom of skillful means, they extinguished ignorance and saw the original dharma-body. Diverse forms of inconceivable activity then arose spontaneously—equal to suchness, pervading everywhere, yet with no mark of function to be found.

〔5 · Why there is no mark of function〕（0579b15）Why? The buddhas and Tathāgatas are only the body whose mark is the wisdom of the dharma-body. They are the ultimate truth, without any object-realm of conventional truth and apart from deliberate activity. Sentient beings nevertheless gain benefit according to what they see and hear; for this reason it is called “function.”

〔6 · Function has two kinds: the response body〕（0579b18）This function has two kinds. Which two? First, what ordinary beings and those of the two vehicles see in their minds in dependence upon the object-discriminating consciousness is called the response body. Because they do not know that it is manifested by the evolving consciousness, they take it to come from outside; they apprehend the limits of its form and cannot know it exhaustively.

〔7 · The reward body〕（0579b21）Second, what bodhisattvas from the first arousing of the aspiration through the ultimate bodhisattva stage see in their minds in dependence upon the karmic consciousness is called the reward body.

（0579b22）This body has immeasurable forms; its forms have immeasurable marks, and its marks have immeasurable excellent features. The supporting fruition in which it dwells likewise has immeasurable adornments of every kind. Whatever it manifests is boundless and inexhaustible, apart from any mark of limitation; according to what is appropriate, it can always abide and be sustained without decay or loss.

〔8 · Where the reward body’s qualities come from〕（0579b25）Qualities such as these are all brought to completion through the perfuming of undefiled practices such as the pāramitās and through inconceivable perfuming. Complete in immeasurable marks of bliss, it is therefore called the reward body.

〔9 · The coarse form seen by ordinary beings〕（0579b27）What ordinary beings see is its coarse form, seen differently according to each of the six destinies, of many dissimilar kinds and without marks of experiencing bliss. It is therefore called the response body.

〔10 · What bodhisattvas who have newly aroused the aspiration see〕（0579c04）Again, as for what bodhisattvas who have newly aroused the aspiration and others see: because they deeply trust the dharma of suchness, they see it in small measure and know that its forms, marks, adornments, and the like neither come nor go, are apart from limitation, manifest only in dependence upon mind, and do not depart from suchness.

（0579c06）Yet these bodhisattvas still discriminate, because they have not entered the stage of the dharma-body.

（0579c07）When they attain the pure mind, what they see is subtle and its function becomes increasingly excellent, until, at the exhaustion of the bodhisattva stages, they see it completely.

（0579c08）If the karmic consciousness is left behind, there is no mark of seeing, because among the dharma-bodies of the buddhas there are no separate forms and marks that see one another.

〔11 · Question: if the dharma-body is apart from form and marks, how can it manifest form?〕（0579c11）Question: “If the dharma-bodies of the buddhas are apart from forms and marks, how can they manifest form and marks?”

〔12 · Answer: form and mind are nondual〕（0579c13）Answer: “Precisely because this dharma-body is the substance of form, it can manifest as form.

（0579c14）“That is to say, from the beginning form and mind have been nondual. Because the nature of form is wisdom, the substance of form is formless and is called the wisdom-body. Because the nature of wisdom is form, the dharma-body is said to pervade everywhere.

（0579c16）“The forms manifested have no limits. In accordance with mind, they can manifest throughout the worlds of the ten directions: immeasurable bodhisattvas, immeasurable reward bodies, and immeasurable adornments, each distinct. All are without limits and do not obstruct one another.

（0579c18）“This cannot be known through the discrimination of mind and consciousness, for it is the free function of suchness.”

〔13 · Entering the aspect of suchness directly from the aspect of arising and ceasing〕（0579c20）Again, it is shown that one can enter the aspect of suchness directly from the aspect of arising and ceasing. Investigate the form and mind of the five aggregates and the object-realm of the six sense-objects: ultimately they are without thought. Because mind has no form or mark, though one seeks it throughout the ten directions, it can never be found.

〔14 · The simile of mistaking east for west〕（0579c22）It is like a person who, because of delusion, calls east west, though the directions have not in fact turned.

（0579c23）So it is with sentient beings. Deluded through ignorance, they call thought the mind, though the mind in fact has never moved.

〔15 · The entrance is here〕（0579c24）If one can observe and know that mind is without thought, one then accords with and enters the aspect of suchness.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “As for countering deviant attachments” to “and does not enter true wisdom.” The figures at the head of each segment give the Taishō page, register, and line.

〔1 · All deviant attachments depend on the view of a self〕（0579c26）As for countering deviant attachments: all deviant attachments depend on the view of a self. If one departs from “self,” there are no deviant attachments.

〔2 · The view of self has two kinds〕（0579c27）This view of self has two kinds. Which two? First, the view of a self in persons; second, the view of a self in dharmas.

〔3 · The view of a self in persons has five kinds〕（0579c28）The view of a self in persons is spoken of in relation to ordinary beings, and it has five kinds. Which five?

〔4 · First attachment: taking empty space to be the nature of the Tathāgata〕（0579c29）First: hearing the scriptures say that the Tathāgata’s dharma-body is ultimately quiescent, like empty space, one does not understand that this is said in order to break attachment and takes empty space itself to be the nature of the Tathāgata.

（0580a02）How is this countered? Understand that the mark of empty space is a deluded dharma. It has no substance and is not real: it exists only in contrast to form, is a visible mark, and causes the mind to arise and cease.（0580a04）Because all dharmas of form are originally mind, there is in truth no external form; if there is no form, neither is there any mark of empty space.（0580a06）That is to say, all object-realms exist only because the mind deludedly gives rise to them. If the mind departs from deluded movement, every object-realm ceases, and the one true mind alone pervades everywhere.（0580a08）This expresses the ultimate meaning of the Tathāgata’s vast nature-wisdom; it is not like the mark of empty space.

〔5 · Second attachment: taking suchness and nirvāṇa to be mere emptiness〕（0580a09）Second: hearing the scriptures say that the substance of all mundane dharmas is ultimately empty, and that even the dharmas of nirvāṇa and suchness are ultimately empty—empty of themselves from the beginning and apart from every mark—one does not understand that this is said in order to break attachment and takes the nature of suchness and nirvāṇa to be nothing but that emptiness.

（0580a12）How is this countered? Understand that the substance of the dharma-body of suchness is not empty: it is complete in immeasurable qualities of its own nature.

〔6 · Third attachment: taking the Tathāgata-womb to contain distinctions of form and mind〕（0580a13）Third: hearing the scriptures say that the womb of the Tathāgata neither increases nor decreases and that its substance is complete in all dharmas of merit, one fails to understand and takes the Tathāgata-womb to possess distinct intrinsic marks of the dharmas of form and mind.

（0580a15）How is this countered? That statement is made solely in dependence on the meaning of suchness; as for distinctions, they are shown and spoken in dependence on the defiled meaning of arising and ceasing.

〔7 · Fourth attachment: taking the substance of the Tathāgata-womb to contain birth and death〕（0580a16）Fourth: hearing the scriptures say that all defiled mundane dharmas of birth and death exist in dependence on the Tathāgata-womb, and that no dharma is apart from suchness, one fails to understand and takes the substance of the Tathāgata-womb to contain all mundane dharmas such as birth and death.

（0580a19）How is this countered? From the beginning, the Tathāgata-womb has only the various pure qualities exceeding the sands of the Ganges, which are inseparable, unbroken, and not different from the meaning of suchness.（0580a21）The defiled dharmas of the afflictions, also exceeding the sands of the Ganges, exist only deludedly; their nature has never existed, and from beginningless time they have never been associated with the Tathāgata-womb.（0580a23）If the substance of the Tathāgata-womb contained deluded dharmas, it would be impossible for one who realizes it to bring delusion forever to rest.

〔8 · Fifth attachment: taking sentient beings to have a beginning and nirvāṇa an end〕（0580a25）Fifth: hearing the scriptures say that because of the Tathāgata-womb there is birth and death, and because of the Tathāgata-womb nirvāṇa is attained, one fails to understand and takes sentient beings to have a beginning.（0580a27）Because one sees a beginning, one further takes the nirvāṇa attained by the Tathāgata to have an end, after which the Tathāgata will again become a sentient being.

（0580a28）How is this countered? The Tathāgata-womb has no former limit, and the mark of ignorance likewise has no beginning.（0580a29）To say that sentient beings first arise somewhere beyond the three realms is a teaching found in the scriptures of non-Buddhist paths.（0580b01）Further, the Tathāgata-womb has no latter limit. The nirvāṇa attained by the buddhas accords with it and therefore likewise has no latter limit.

〔9 · The view of a self in dharmas〕（0580b03）As for the view of a self in dharmas: because those of the two vehicles have dull capacities, the Tathāgata teaches them only that there is no self in persons.（0580b04）Because this teaching is not ultimate, they see the dharmas of the five aggregates as arising and ceasing, fear birth and death, and deludedly grasp nirvāṇa.

（0580b05）How is this countered? Because the dharmas of the five aggregates do not arise in their own nature, neither do they cease—they are originally nirvāṇa.

〔10 · Ultimately departing from deluded attachment〕（0580b08）Further, as for ultimately departing from deluded attachment: know that defiled dharmas and pure dharmas exist only in dependence on one another and have no intrinsic marks that can be spoken.（0580b09）Therefore, from the beginning all dharmas are neither form nor mind, neither wisdom nor consciousness, neither existent nor nonexistent; ultimately, they have no mark that can be spoken.

〔11 · Why, then, is there still speech?〕（0580b11）As for why there is nevertheless speech, know that it is the Tathāgata’s skillful means: provisional words are used to guide sentient beings.（0580b12）Their intent is entirely to lead one away from thought and back to suchness, because thinking of any dharma causes the mind to arise and cease and prevents entry into true wisdom.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “As for distinguishing the marks of setting out on the path” to “the dharma-body does not appear.” The figures at the head of each segment give the Taishō page, register, and line.

〔1 · The principal meaning〕（0580b15）As for distinguishing the marks of setting out on the path: this means the path realized by all buddhas and the sense in which all bodhisattvas arouse the mind, practice, and set out toward it.

〔2 · Arousing the mind has three kinds〕（0580b16）Briefly stated, arousing the mind has three kinds. Which three? First, arousing the mind through the accomplishment of faith; second, arousing the mind through understanding and practice; third, arousing the mind through realization.

〔3 · Arousing the mind through the accomplishment of faith: what kind of person, practicing what kind of conduct?〕（0580b17）As for arousing the mind through the accomplishment of faith: what kind of person, practicing what kind of conduct, can accomplish faith and become capable of arousing the mind?

（0580b18）It is a sentient being in the unsettled group who, through the perfuming power of wholesome roots, believes in karma and its results, is able to perform the ten wholesome deeds, grows weary of the suffering of birth and death, and wishes to seek unsurpassed bodhi.（0580b20）Such a person comes to encounter buddhas, personally attends and makes offerings to them, and practices faith. After ten thousand eons, faith is accomplished, and the buddhas and bodhisattvas then teach that person to arouse the mind.

（0580b22）Or, because of great compassion, one is able to arouse the mind oneself; or, because the true Dharma is about to disappear, one is able to arouse it oneself through the conditions of protecting the Dharma.

〔4 · Those who accomplish it enter the rightly settled group〕（0580b23）Those who in this way accomplish faith and come to arouse the mind enter the rightly settled group and ultimately do not regress. They are said to abide within the lineage of the Tathāgata and to accord with the correct cause.

〔5 · Those who do not accomplish it may advance or regress〕（0580b25）If sentient beings have meager wholesome roots and their afflictions have long been deep, then even if they encounter a buddha and are able to make offerings, they give rise only to seeds for birth among humans and devas, or to seeds of the two vehicles.（0580b27）Even if they seek the Great Vehicle, their capacities remain unsettled: at times they advance, at times regress.

（0580b28）Some make offerings to buddhas for less than ten thousand eons and, encountering some condition along the way, also arouse the mind: some upon seeing the visible marks of a buddha; some through making offerings to the community of monks; some because a person of the two vehicles teaches them; and some by imitating others.（0580c02）All such instances of arousing the mind remain unsettled. When adverse conditions are encountered, they may regress, lose what they had gained, and fall to the ground of the two vehicles.

〔6 · The three minds aroused by one who has accomplished faith〕（0580c06）Further, what minds does one who arouses the mind through the accomplishment of faith arouse? Briefly stated, there are three. Which three?

（0580c07）First, the straightforward mind—rightly mindful of the dharma of suchness. Second, the profound mind—delighting in gathering all wholesome conduct. Third, the mind of great compassion—wishing to remove the suffering of all sentient beings.

〔7 · Question: Why not be mindful of suchness alone?〕（0580c10）Question: “It was said above that the Dharma-realm has a single mark and the substance of the buddhas is without duality. Why not be mindful of suchness alone? Why must one also seek to learn all manner of wholesome conduct?”

〔8 · Answer: The simile of the maṇi jewel〕（0580c12）Answer: “It is like a great maṇi jewel whose substance and nature are bright and pure, yet which is covered by the dross of ore. Though a person is mindful of the jewel’s nature, without applying expedient means to polish it in many ways, it can never be made pure.

（0580c14）Sentient beings are the same: the substance and nature of the dharma of suchness are empty and pure, yet they are covered by the defilement of immeasurable afflictions. Though a person is mindful of suchness, without applying expedient means to perfume and cultivate it in many ways, it cannot be made pure.（0580c16）Because the defilements are immeasurable and pervade all dharmas, all wholesome conduct must be practiced as their countermeasure. If a person practices every wholesome dharma, that person naturally returns and accords with the dharma of suchness.”

〔9 · The four expedients〕（0580c18）Briefly stated, the expedients are of four kinds. Which four?

（0580c19）First, the fundamental expedient of practice: contemplate that all dharmas by their own nature are unborn, depart from deluded views, and do not abide in birth and death; contemplate that all dharmas come together through causes and conditions and that karma and its results are never lost, give rise to great compassion, cultivate all merits, gather in and transform sentient beings, and do not abide in nirvāṇa—because this accords with the nonabiding of Dharma-nature.

（0580c23）Second, the restraining expedient: through shame and remorse, repent wrongdoing and restrain every unwholesome dharma so that it does not increase—because this accords with Dharma-nature’s freedom from every fault.

（0580c24）Third, the expedient that arouses and increases wholesome roots: diligently make offerings and pay homage to the Three Jewels, praise, rejoice in, and entreat the buddhas; through a sincere heart of love and reverence for the Three Jewels, faith is able to grow, and one becomes intent on seeking the unsurpassed path.（0580c27）Further, protected by the power of the Buddha, Dharma, and Sangha, one can clear karmic hindrances and keep wholesome roots from regressing—because this accords with Dharma-nature’s freedom from the hindrance of delusion.

（0580c29）Fourth, the expedient of the great vow of equality: make the vow, to the end of the future, to transform and deliver every sentient being without remainder and bring them all ultimately to enter nirvāṇa without remainder—because this accords with the unbroken continuity of Dharma-nature. Dharma-nature is vast, pervades all sentient beings, is equal and nondual, does not conceive of self and other, and is ultimately quiescent.

〔10 · Arousing this mind brings a partial vision of the dharma-body〕（0581a04）When bodhisattvas arouse this mind, they are able to see the dharma-body in part. Because they see the dharma-body, through the power of their vows they can manifest eight acts that benefit sentient beings: descending from Tuṣita Heaven, entering the womb, abiding in the womb, emerging from the womb, leaving the household life, accomplishing the path, turning the Dharma-wheel, and entering nirvāṇa.

〔11 · Yet they are not called dharma-bodies〕（0581a07）Nevertheless, these bodhisattvas are not yet called dharma-bodies, because the contaminated karma accumulated throughout their immeasurable past lives has not yet been decisively severed; wherever they are born, they accord with subtle suffering. Yet neither are they bound by karma, because the sovereign power of their great vows is present.

（0581a10）When scriptures sometimes say that such bodhisattvas regress and fall into the unwholesome destinies, this is not an actual regression. It is said to frighten those beginning bodhisattvas who have not yet entered the right position and have grown indolent, so that they become vigorous.

〔12 · Once the mind is aroused, timidity is left far behind〕（0581a12）Further, once these bodhisattvas have aroused the mind, they leave timidity far behind and ultimately do not fear falling to the ground of the two vehicles.（0581a13）Even if they hear that nirvāṇa is attained only after arduous and difficult practices throughout immeasurable, boundless asaṃkhyeya eons, they are not timid—because they believe and know that from the beginning all dharmas are themselves nirvāṇa.

〔13 · Arousing the mind through understanding and practice〕（0581a15）As for arousing the mind through understanding and practice, know that it is increasingly surpassing. Since these bodhisattvas first attained right faith, the first asaṃkhyeya eon is about to be completed. A profound understanding of the dharma of suchness is present before them, and all that they practice is free of marks.

（0581a17）Because they know that the substance of Dharma-nature is free of stinginess and greed, they accordingly practice the dāna pāramitā; because they know that Dharma-nature is undefiled and free from the faults of the five desires, they accordingly practice the śīla pāramitā;（0581a19）because they know that Dharma-nature is free of suffering and apart from anger and distress, they accordingly practice the kṣānti pāramitā; because they know that Dharma-nature has no marks of body or mind and is free of indolence, they accordingly practice the vīrya pāramitā;（0581a21）because they know that Dharma-nature is always concentrated and its substance undistracted, they accordingly practice the dhyāna pāramitā; because they know that the substance of Dharma-nature is luminous and free of ignorance, they accordingly practice the prajñā pāramitā.

〔14 · Arousing the mind through realization: What object is realized?〕（0581a23）As for arousing the mind through realization: from the stage of pure mind to the ultimate bodhisattva stage, what object do these bodhisattvas realize? Suchness.

（0581a24）It is spoken of as an object in dependence on the evolving consciousness, yet in the actual realization there is no object—there is only the wisdom of suchness, called the dharma-body.

〔15 · The practice of arousing the mind through realization〕（0581a26）In the space of a single thought, these bodhisattvas can reach every world throughout the ten directions without remainder, make offerings to the buddhas, and request that they turn the Dharma-wheel, solely to guide and benefit sentient beings, without depending on words.

（0581a27）For timid sentient beings, they may manifest leaping over the stages and swiftly accomplishing right awakening; for indolent and arrogant sentient beings, they may say, “I shall accomplish the buddha-path after immeasurable asaṃkhyeya eons.”

〔16 · In truth they are equal, and none surpasses another〕（0581a29）They can manifest such innumerable and inconceivable expedient means, but in truth the lineage, capacities, and faculties of bodhisattvas are equal; their arousing of the mind is equal; and what they realize is equal. There is no dharma by which one surpasses another.（0581b02）All bodhisattvas pass through three asaṃkhyeya eons. It is only because the worlds of sentient beings differ, and what they see and hear, together with their capacities, desires, and dispositions, are not the same, that the practices manifested also differ.

〔17 · Three subtle minds〕（0581b04）Further, the marks of the mind aroused by these bodhisattvas have three subtle forms. Which three? First, the true mind—free of discrimination. Second, the expedient mind—naturally acting everywhere to benefit sentient beings. Third, the mind of karmic consciousness—subtly arising and ceasing.

〔18 · The completion of merit〕（0581b06）Further, when these bodhisattvas complete their merit, they manifest in the Heaven of Ultimate Form the greatest body in all worlds. Through wisdom corresponding in a single thought, ignorance is suddenly exhausted; this is called all-knowledge. Inconceivable activity then occurs naturally, enabling them to manifest throughout the ten directions and benefit sentient beings.

〔19 · Question: If ignorance has been severed, how can boundless object-realms be known?〕（0581b17）Question: “Because empty space is boundless, worlds are boundless; because worlds are boundless, sentient beings are boundless; because sentient beings are boundless, the differing workings of their minds are likewise boundless. Such object-realms have no limits and are difficult to know and understand. If ignorance has been severed and there is no mental conception, how can they be known, and why is this called all-knowledge?”

〔20 · Answer: Apart from conception, it pervades everywhere〕（0581b21）Answer: “All object-realms are originally the one mind, apart from mental conception. Because sentient beings deludedly see object-realms, their minds have limits; because they deludedly give rise to mental conceptions and do not accord with Dharma-nature, they cannot know them decisively.

（0581b23）The buddhas, the Tathāgatas, are apart from views and conceptions and pervade everywhere. Because their minds are true, they are the nature of all dharmas.（0581b24）Their own substance illuminates every deluded dharma, possessing the function of great wisdom and immeasurable expedient means. According to what each sentient being is able to understand, they can disclose all manner of Dharma meanings. Therefore this is called all-knowledge.”

〔21 · Question: Why, then, can most of the world not see?〕（0581b27）Again the question is asked: “If the buddhas possess spontaneous activity and can manifest everywhere to benefit sentient beings, then whenever sentient beings see their bodies, witness their transformations, or hear their teaching, none should fail to benefit. Why, then, can most of the world not see?”

〔22 · Answer: If a mirror is soiled, forms and images do not appear〕（0581c02）Answer: “The dharma-bodies of the buddhas, the Tathāgatas, equally pervade everywhere and have no deliberate intent; therefore their activity is called spontaneous. Yet they manifest only in dependence on the minds of sentient beings.

（0581c04）The minds of sentient beings are like mirrors: if a mirror is soiled, forms and images do not appear. In the same way, if the minds of sentient beings are soiled, the dharma-body does not appear.”

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Next is spoken the part on practicing the mind of faith” to “people such as these are unable to enter.” The figures at the head of each segment give the Taishō page, register, and line.

〔1 · Entering the fourth part〕（0581c06）Next is spoken the fourth part, the part on practicing the mind of faith.

〔2 · For whom it is spoken〕（0581c07）This part speaks of practicing the mind of faith for sentient beings who have not yet entered the rightly settled group. What kinds of faith? How are they practiced?

〔3 · Faith has four kinds〕（0581c08）Briefly stated, faith has four kinds. Which four?

（0581c09）First, faith in the root—that is, delighting in being mindful of the dharma of suchness.

（0581c09）Second, faith that the Buddha possesses immeasurable qualities—constantly being mindful of drawing near, making offerings, and paying reverence; arousing wholesome roots; and vowing to seek all-wisdom.

（0581c11）Third, faith that the Dharma brings great benefit—constantly being mindful of practicing the pāramitā.

（0581c12）Fourth, faith that the Sangha can practice rightly for the benefit of self and others—constantly delighting in drawing near communities of bodhisattvas and seeking to learn practice in accord with reality.

〔4 · Practice has five gates〕（0581c14）Practice has five gates capable of accomplishing this faith. Which five? First, the gate of giving; second, the gate of the precepts; third, the gate of forbearance; fourth, the gate of vigor; fifth, the gate of calming and contemplation.

〔5 · The gate of giving〕（0581c17）How is the gate of giving practiced? On seeing anyone who comes seeking help, give that person possessions according to your ability, thereby relinquishing your own stinginess and greed and bringing the other person joy.

（0581c19）On seeing someone in hardship, fear, or pressing danger, give that person freedom from fear according to what you are able to do.

（0581c20）If a sentient being comes seeking the Dharma, explain it through skillful means according to what you yourself understand.

（0581c21）Do not greedily seek fame, profit, or reverence. Be mindful only of benefiting self and others, and dedicate that benefit to bodhi.

〔6 · The gate of the precepts〕（0581c22）How is the gate of the precepts practiced? Do not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, speak falsely, or speak frivolously. Keep far from greed and jealousy, deceit, flattery, anger, and deviant views.

（0581c25）Those who have left the household life should also keep far from clamor, dwell constantly in quiet places, and cultivate fewness of desires, contentment, dhūta practices, and the like, so as to subdue the afflictions.

（0581c26）Even the smallest offense should give rise to apprehension, shame, and remorse, followed by correction and repentance. Never make light of the prohibitive precepts established by the Tathāgata.

（0581c28）Guard against giving grounds for reproach, so that sentient beings do not thereby deludedly give rise to faults and offenses.

〔7 · The gate of forbearance〕（0581c29）How is the gate of forbearance practiced? Endure the harm caused by others without harboring retaliation in the mind. Also endure the eight conditions of gain, loss, defamation, honor, praise, ridicule, suffering, and pleasure.

〔8 · The gate of vigor〕（0582a01）How is the gate of vigor practiced? Do not allow the mind to grow indolent or regress in any wholesome undertaking. Set the aspiration firmly and keep far from timidity.

（0582a03）Be mindful that throughout the distant past you have vainly undergone every great suffering of body and mind without benefit. Therefore diligently cultivate all merits, benefit self and others, and swiftly depart from every suffering.

〔9 · Obstacles and repentance〕（0582a06）Further, even when someone practices the mind of faith, the obstruction of grave offenses and unwholesome karma accumulated in former lives may be great. Such a person may be troubled and confused by Māra, deviant spirits, and ghosts; entangled in all manner of worldly affairs; or afflicted by illness and suffering.

（0582a09）Because there are obstacles of these various kinds, one should act with courage, vigor, and diligence: throughout the six periods of day and night, pay homage to the buddhas, sincerely repent, entreat, rejoice, and dedicate the merit to bodhi, never pausing or abandoning these practices. In this way obstacles can be removed and wholesome roots increased.

〔10 · The gate of calming and contemplation: What is calming, and what is contemplation?〕（0582a12）How is the gate of calming and contemplation practiced?

（0582a12）What is called calming means bringing every mark of an object-realm to rest, in accord with the meaning of śamatha contemplation.

（0582a13）What is called contemplation means discerning the marks of arising and ceasing through causes and conditions, in accord with the meaning of vipaśyanā contemplation.

〔11 · How are they brought into accord?〕（0582a14）How are they brought into accord? Gradually cultivate these two meanings without abandoning either, so that both are present together.

〔12 · The method of cultivating calming〕（0582a16）One who cultivates calming dwells in a quiet place, sits upright, and sets the mind correctly, depending neither on the breath, nor on forms, nor on empty space, nor on earth, water, fire, or wind, nor even on seeing, hearing, sensing, or knowing.

（0582a18）Remove every conception as soon as it arises with a thought, and also dismiss the conception of removing conceptions—because all dharmas are originally without marks, neither arising thought after thought nor ceasing thought after thought.

（0582a20）Neither should one follow the mind outward to think of object-realms and then use the mind to eliminate the mind.

（0582a21）If the mind runs off and scatters, gather it back and make it abide in right mindfulness.

〔13 · What is right mindfulness?〕（0582a22）As for this right mindfulness, know that there is only mind and no external object-realm; and that this mind itself has no intrinsic mark and cannot be found in any thought.

〔14 · Constant mindfulness of skillful means at all times〕（0582a23）On rising from sitting, whether going, coming, advancing, stopping, or engaging in any activity, constantly remain mindful of skillful means and observe in accord with them at all times. With long practice fully matured, the mind comes to abide.

〔15 · Entering the samādhi of suchness〕（0582a25）Because the mind abides, it gradually becomes keen and powerful; following in accord, one attains entry into the samādhi of suchness, deeply subdues the afflictions, increases faith, and swiftly accomplishes non-retrogression.

〔16 · Those who cannot enter〕（0582a27）Only those with doubt, disbelief, slander, grave offenses, karmic hindrances, self-conceit, or indolence are excepted—people such as these are unable to enter.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, in dependence on such samādhi” to “there is no possibility of entering the path to bodhi.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Single-practice samādhi〕（0582b01）Further, in dependence on such samādhi, one knows that the dharma-realm has a single mark: the dharma-bodies of all buddhas and the bodies of sentient beings are equal and nondual. This is called single-practice samādhi.

（0582b03）Know that suchness is the root of samādhi. If a person practices, immeasurable samādhis can gradually arise.

〔2 · Disturbances encountered by those without the strength of wholesome roots〕（0582b04）Some sentient beings lack the strength of wholesome roots and are therefore confused and disturbed by Māras, followers of non-Buddhist paths, ghosts, and spirits. Some appear during meditation in frightening forms; others appear as handsome men, beautiful women, and the like. At such a time, be mindful that these are only mind: the object-realm will disappear and in the end cannot cause trouble.

〔3 · Appearing in the forms of holy beings and teaching the Dharma〕（0582b06）Some appear as heavenly beings or bodhisattvas; some even assume the image of a Tathāgata, complete with the marks and excellences. They may teach dhāraṇī, or speak of giving, keeping the precepts, forbearance, vigor, meditative concentration, and wisdom.（0582b09）They may speak of equality, emptiness, signlessness, wishlessness, neither enemy nor kin, neither cause nor effect, and say that ultimate emptiness and quiescence are true nirvāṇa.

〔4 · Bestowing extraordinary abilities so as to provoke attachment〕（0582b11）Some enable a person to know events in former lives and in the future, to know the minds of others, and to possess unobstructed eloquence—thereby causing sentient beings to become attached to worldly fame and gain.

〔5 · Throwing a person’s temperament out of balance〕（0582b13）Some cause a person to be repeatedly angry and repeatedly delighted, without constancy or measure in temperament. Some produce excessive affection, sleep, or illness, leaving the mind indolent.（0582b15）Some cause a sudden burst of vigor that later lapses; some give rise to disbelief, many doubts, and much anxiety. Some lead a person to abandon an originally excellent practice and cultivate assorted activities instead. If that person becomes attached to worldly affairs, all manner of entanglements follow.

〔6 · Samādhis in semblance〕（0582b18）They can also cause a person to attain a partial semblance of various samādhis—all of these are attainments of non-Buddhist paths, not true samādhi.

〔7 · Producing attachment through pleasurable feeling in concentration〕（0582b19）Some cause a person to remain in concentration for one, two, or three days, or even seven, receiving naturally fragrant and delicious food. Body and mind feel comfortable and content, without hunger or thirst, and the person becomes attached. Some also make one’s intake of food lose all measure—now much, now little—and alter one’s complexion.

〔8 · What the practitioner should do〕（0582b23）For this reason, practitioners should constantly observe with wisdom and not allow the mind to fall into a deviant net. Diligently cultivate right mindfulness, neither taking nor attaching, and these karmic obstacles can be left behind.

〔9 · Distinguishing the samādhis of non-Buddhist paths from the samādhi of suchness〕（0582b25）Know that all samādhis belonging to non-Buddhist paths remain inseparable from views, craving, and self-conceit, because they are attached to worldly fame, gain, and reverence.

（0582b27）The samādhi of suchness, however, does not abide in marks of what is seen or in marks of attainment. Even after emerging from concentration there is neither laxity nor conceit, and the afflictions gradually become faint.

〔10 · Without cultivating this samādhi, one cannot enter the lineage of the Tathāgata〕（0582b29）There is no possibility that ordinary beings who do not cultivate this dharma of samādhi can enter the lineage of the Tathāgata.（0582c01）This is because the worldly meditative concentrations and samādhis they cultivate commonly give rise to attachment to their savor. Grounded in the view of a self and bound to the three realms, they are shared with non-Buddhist paths. If practitioners leave the protection of spiritual friends, views belonging to non-Buddhist paths will arise.

〔11 · Ten benefits in the present life from cultivating this samādhi〕（0582c02）Further, those who diligently and single-mindedly train in this samādhi should obtain ten benefits in the present life. Which ten?

（0582c04）First, they are constantly kept in mind and protected by the buddhas and bodhisattvas of the ten directions.

（0582c05）Second, Māras and malicious ghosts cannot frighten them.

（0582c05）Third, they are not confused or disturbed by the ghosts and spirits of the ninety-five kinds of non-Buddhist paths.

（0582c06）Fourth, they leave far behind slander of the profound Dharma, and the karmic obstacles of grave offenses gradually become faint.

（0582c07）Fifth, they extinguish every doubt and all unwholesome ideation.

（0582c08）Sixth, their faith in the realm of the Tathāgata increases.

（0582c08）Seventh, they leave anxiety and remorse behind and become courageous and unafraid within birth and death.

（0582c09）Eighth, their minds become gentle and harmonious; they relinquish pride and are not troubled by others.

（0582c10）Ninth, although they have not yet attained concentration, at every time and amid every object-realm they can diminish the afflictions and cease to delight in the world.

（0582c12）Tenth, if they attain samādhi, no sound from any external condition can startle or disturb them.

〔12 · The fault of calming alone, and why contemplation must be cultivated〕（0582c14）Further, if a person cultivates calming alone, the mind sinks or indolence arises; one takes no delight in manifold wholesome acts and moves far from great compassion. Contemplation must therefore be cultivated.

〔13 · What is contemplated〕（0582c15）One who cultivates contemplation should contemplate all conditioned dharmas in the world: none can remain for long, and in an instant they change and decay. All activities of mind arise and cease thought by thought; for this reason they are suffering.

（0582c17）Contemplate all dharmas thought of in the past as dim and fleeting like a dream; contemplate all dharmas thought of in the present as like a flash of lightning; contemplate all dharmas thought of in the future as like clouds suddenly rising.（0582c20）Contemplate all embodied things in the world as impure, filled with every kind of defilement, without a single thing in which to delight.

〔14 · Compassion arises from contemplation〕（0582c21）One should then reflect in this way: “Since beginningless time, all sentient beings have been perfumed by ignorance, causing their minds to arise and cease, and they have undergone every great suffering of body and mind. Even now they endure immeasurable oppression, while the suffering they will undergo in the future has no limit. Hard to relinquish and hard to escape, all this remains outside their awareness. Sentient beings are in this condition; they are deeply deserving of compassion.”

〔15 · A vow arises from compassion〕（0582c25）Having reflected in this way, one should courageously establish a great vow: “May my mind be free of discrimination. Throughout the ten directions may I cultivate every wholesome merit, continuing through all the future, and with immeasurable skillful means rescue every suffering sentient being, enabling them to attain the highest bliss of nirvāṇa.”

〔16 · Daily life after the vow has arisen〕（0582c28）Because one has aroused such a vow, at every time and in every place one learns and practices every wholesome act within one’s capacity without abandoning it, the mind never becoming indolent—except while seated, when one directs mindfulness exclusively to calming.

（0583a01）At all other times, one should observe what ought to be done and what ought not to be done.

〔17 · Calming and contemplation practiced together〕（0583a02）Whether walking, standing, lying down, or rising, one should practice calming and contemplation together.

（0583a03）That is, while being mindful that dharmas by their own nature are unborn, one is also mindful that the good and evil karma formed through the conjunction of causes and conditions, together with its painful and pleasant recompense, is neither lost nor destroyed.（0583a04）While being mindful of karmic recompense for good and evil through causes and conditions, one is also mindful that its nature cannot be apprehended.

〔18 · What calming and contemplation each counter〕（0583a06）Cultivating calming counters the attachment of ordinary beings to the world and enables one to abandon the fearful view of the two vehicles. Cultivating contemplation counters the narrow-minded fault of those of the two vehicles who do not arouse great compassion, and it removes ordinary beings from the failure to cultivate wholesome roots.

〔19 · The two gates bring one another to completion〕（0583a09）For this reason, these two gates—calming and contemplation—assist one another in accomplishment and are never abandoned or separated.（0583a10）If calming and contemplation are not both complete, there is no possibility of entering the path to bodhi.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Further, sentient beings first learning this dharma” to “The part on practicing the mind of faith has been spoken.” The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · For whom this is spoken〕（0583a12）Further, some sentient beings first learning this dharma wish to seek right faith, but their minds are fainthearted.

〔2 · Where the faintheartedness comes from〕（0583a13）Because they live in this Sahā world, they fear that they will not always encounter the buddhas or personally attend on them and make offerings. Anxiously they think that faith may be difficult to accomplish, and so the thought of retrogressing arises.

〔3 · The Tathāgata has a surpassing expedient〕（0583a15）Know that the Tathāgata has a surpassing expedient that gathers in and protects faith. Through the condition of single-minded recollection of a buddha, sentient beings can be born according to their wishes in a buddha-land elsewhere, constantly see a buddha, and forever leave the unwholesome destinies behind.

〔4 · Scriptural witness〕（0583a17）As the scriptures say: if a person single-mindedly recollects Amitābha Buddha of the western land of Ultimate Bliss, dedicates the wholesome roots cultivated, and vows to seek birth in that world, that person will attain birth in that land. Because one constantly sees the Buddha, one will ultimately never retrogress.

〔5 · One who contemplates the dharma-body of suchness also attains birth in that land〕（0583a20）If one contemplates that buddha’s dharma-body of suchness and constantly practices with diligence, one will ultimately attain birth in that land, because one abides in right settlement.

〔6 · The part concludes〕（0583a21）With this, the part on practicing the mind of faith has been spoken.

Composed by the Bodhisattva Aśvaghoṣa; translated by Paramārtha, Tripiṭaka Master of Western India, under the Liang. The Awakening of Faith in the Great Vehicle, from “Next is spoken the part exhorting to practice and its benefit” through the title at the end of the scroll. The bracketed figures at the head of each segment give the Taishō page, register, and line.

〔1 · Entering the fifth part〕（0583a22）Next is spoken the fifth part, the part exhorting to practice and its benefit.

〔2 · Gathering up what has been said〕（0583a23）In this way I have now given a general account of the Mahāyāna—the secret treasury of all buddhas.

〔3 · Exhortation to uphold this treatise〕（0583a23）If sentient beings wish to give rise to right faith in the profound realm of the Tathāgata, leave slander behind, and enter the path of the Great Vehicle, they should receive and uphold this treatise, reflect upon it, and cultivate it. Ultimately they will be able to reach the unsurpassed path.

〔4 · Those who hear without faintheartedness will certainly receive prediction〕（0583a25）If a person hears this dharma without becoming fainthearted, know that this person will certainly carry on the buddha-seed and will assuredly receive prediction from the buddhas.

〔5 · First comparison of merit: rightly contemplating for the duration of a meal〕（0583a27）Suppose someone could teach all the sentient beings filling a three-thousandfold great-thousand world to practice the ten wholesome acts. This would still not equal another person rightly contemplating this dharma for only the duration of a meal—that person’s merit surpasses the former beyond any possible analogy.

〔6 · Second comparison of merit: upholding for one day and one night〕（0583a29）Further, if a person receives and upholds this treatise, observes it, and practices it for only one day and one night, the merit gained is immeasurable and boundless, beyond the power of words to express.

（0583b02）Even if all the buddhas of the ten directions were each to praise this merit throughout immeasurable and boundless asaṃkhyeya eons, they could not exhaust it.

〔7 · Why this is so〕（0583b03）Why? Because the merit of Dharma-nature has no exhaustion; this person’s merit is likewise without limit.

〔8 · The recompense of slander〕（0583b05）If sentient beings slander this treatise and do not believe in it, the recompense of that offense will be great suffering undergone for immeasurable kalpas.

〔9 · Why one should only revere and trust〕（0583b06）Sentient beings should therefore only revere and trust; they should not slander. Slander profoundly harms oneself and also harms others, cutting off every seed of the Three Treasures.

（0583b08）For all Tathāgatas attain nirvāṇa in dependence upon this dharma, and all bodhisattvas practice through it and enter the wisdom of a buddha.

〔10 · Bodhisattvas of all three times depend upon this dharma〕（0583b09）Know that bodhisattvas of the past have already depended upon this dharma and accomplished pure faith; bodhisattvas of the present now depend upon this dharma and accomplish pure faith; and bodhisattvas of the future will depend upon this dharma and accomplish pure faith. Sentient beings should therefore practice and train diligently.

〔11 · Dedication stanza〕（0583b15）

　　The profound and vast meaning of all buddhas,
　　I have now gathered and spoken according to my share;
　　I dedicate this merit, equal to Dharma-nature,
　　To benefit universally the entire realm of sentient beings.

〔12 · Title at the end of the scroll〕（0583b17）The Awakening of Faith in the Great Vehicle, one scroll.