A Study on Fa-tzang’s Ideology “The Harmonization of the True and the Delusive” from The Awakening of Faith in the Mahāyāna

• Main Authors: Liao,Gong-Huang, 廖宮凰
• Other Authors: Chang, Jui-Liang
• Format: Others
• Language: zh-TW
• Published: 2004
• Online Access: http://ndltd.ncl.edu.tw/handle/46478404024441624718

碩士 === 國立臺灣大學 === 哲學研究所 === 92 === As in The Awakening of Faith in the Mahāyāna, there is the concept that within all sentient beings lies the mind, a harmonization of the two dualities, the true and the delusive. Based on the perspective and the analyzing structure used by Fa-tzang (an annotator of The Awakening of Faith in the Mahāyāna), the Suchness (tathatā) does not change and yet accords with conditions, and Ignorance (avidyā) is empty in essence, with phenomena constructed within. Based on his methodology, the dualities of the true and the delusive are not only two separate ideas, but are deluded from the same source, the Suchness. The concept of “harmonization of the true and the delusive” will be systematically and meticulously discussed, analyzing its genealogy, basis, and function. Finally, it will be compared with the similar idea within The Awakening of Faith in the Mahāyāna, while highlighting the characteristics and values of Fa-tzang’s ideology. “The harmonization of the true and the delusive” engages the relationships between the true Reality (Suchness) and the delusive phenomena. In the development of this concept, the earliest occurrence can be found in the Śrīmālādevī-sūtra, which belongs to the series of sutras regarding Tathāgatagarbha. The relationships between the dharmakāya and vexations, with respect to separation and non-separation within Tathāgatagarbha, are first mentioned in this sutra. Later, in Lankāvatāra-sūtra, the concept of vijñāptimātra is merged to form the concept of the harmonization of purity and defilement, otherwise known as “ālaya-vijñāna”. Up until The Awakening of Faith in the Mahāyāna, the concept of minds being deluded from the Suchness was mainly discussed. In addition, the interactions between the pure self-nature and the afflicted defilements were directly explicated, and then even further elaborated was the concept of ālaya-vijñāna, where the arising and ceasing phenomena are deluded from the essence, which is neither arising nor ceasing and remains unchanged. Essentially, they are still one, the “harmonization” from The Awakening of Faith in the Mahāyāna, which can also be interpreted as “non-difference.” Though they may be one, the delusive phenomena are delusively different from the pure, undeluded essence; therefore, we can interpret the “difference” as “not one.” Though what mentioned above is to explain the relationships between the true purity and the delusive defilements, the emphasis varied; the focuses were the same, being the harmonization of purity and defilement, while the ways of explaining were different, a shift from the separation of the two ideas─the purity in essence and defilement in phenomena─to their harmonization. When Fa-tzang annotated The Awakening of Faith in the Mahāyāna, he particularly explained “ālaya-vijñāna” as the consciousness of harmonization of the true and the delusive. In addition, based on the concept of harmonizing the essence and the phenomena as a whole, he raised the concepts that the Suchness (tathatā) does not change and yet accords with conditions, and Ignorance (avidyā) is empty in essence, with phenomena constructed within. Then he explained the harmonization in two dimensions, the true and the delusive. In other words, speaking in the dimension of the true, the unchanging essence goes along with conditions. We can also say that our True Mind is neither arising nor ceasing, and functions as the phenomena, with different conditions. It is the meaning of “the harmonization of the true and the delusive.” However, speaking in the dimension of the delusive, “phenomena being constructed” should be based on the Emptiness of the essence. Therefore, the harmonization of the true and the delusive can be constructed. Besides, in the gate of samsāra, he also thinks that the possibility for the consciousness─of the harmonization of the true and the delusive─to function comes from the undefiled phenomena of the original enlightenment. On the premise that the concept of the harmonization of the true and the delusive can be constructed, ālaya-vijñāna consists of the functions of enlightenment and non-enlightenment; in other words, it is the result of integrating the true and the delusive. Thus, Fa-tzang uses “the true” and “the delusive” to analyze the pure function of enlightenment, and the defiled function of non-enlightenment, in a deconstructing way. In the process of the defilement formation, the Ignorance plays the role of the helper to assist the delusive occurrence of the Suchness. The delusive occurs on the basis of the true. On the other hand, in the process of returning to nirvāna (actualized enlightenment), the positive function of the defilement and the inner influence of the original enlightenment possessed by every sentient being are emphasized. The delusive extinguishes as the true reveals. However, neither the Śrīmālādevī-sūtra, the Lankāvatāra-sūtra, The Awakening of Faith in the Mahāyāna, nor Fa-tzang’s idea can solve the problem “the pure mind contains the delusive” perfectly. It can be said that the value and the meaning in raising the question is not only to solve or explain it, but also to provide sentient beings with ways to cultivate themselves and become enlightened, knowing the Reality.