Dasheng qixin lun 大乘起信論

Dasheng qixin lun 大乘起信論 "The awakening of faith in the Mahayana" is a Buddhist treatise. It is traditionally attributed to the ancient Indian figure Aśvaghoṣa (Ch. Maming 馬鳴, c. 80-c. 150). It was translated during the Liang period 梁 (502-557) by Paramārtha (Ch. Zhendi 真諦, 499-569) in one juan; later, during the Tang period 唐 (618-907), Śikṣānanda (Ch. Shichanantuo 實叉難陀, 652-710) produced a revised translation in two juan. The former is the more widely circulated.

The work is divided into five sections: "Causes and Conditions" (Yinyuan fen 因緣分), "Establishing doctrinal principles" (Liyi fen 立義分), "Explanation" (Jieshi 解釋分), "Cultivating practice and faith" (Xiuxing xinxin fen 修行信心分), and "Encouragement and benefits of practice" (Qinxiu liyi fen 勸修利益分). The text's aim is to synthesize the Tathāgatagarbha or Buddha-nature (Ch. Rulai zang 如來藏) doctrine of Mahāyāna with the Yogācāra or Consciousness-Only (weishi 唯識) theory. It clarifies the Buddhist doctrines of the "One Mind" (yixin 一心), the "Two Aspects" (ermen 二門), and the "Three Greatnesses" (sanda 三大), as well as the methods of practice known as the "Four Faiths" (sixin 四信) and the "Five Practices" (wuxing 五行).

The "One Mind" refers to the Tathāgatagarbha mind (Rulai zang xin 如來藏心). All phenomena arise from it. It encompasses all worldly (shijian 世間) and supramundane (chu shijian 出世間) dharmas. The "Two Aspects" refer to the aspect of the mind as "suchness" (Sa. tathatā), which is pure (xin zhenru men 心真如門), and the aspect of the mind as arising and ceasing (xin shengmie men 心生滅門), which is defiled. Within the "aspect of the mind as suchness" (xin zhenru men) there are two modes: that which is beyond words (liyan 離言), and that which is expressed in words (yiyan 依言). Within the "aspect of the mind as arising and ceasing" (xin shengmie men), there are likewise two divisions: the gate of saṃsāra or cyclic flow (liuzhuan 流轉) and the gate of nirvāṇa or cessation (huanmie 還滅).

The "Three Greatnesses" refer to "essence" (tida 體大), also called "suchness" (Sa. tathatā, Ch. zhenru 真如) or fundamental nature equal in all dharmas, second, "characteristics" (xiangda 相大, also called the Tathāgatagarbha, Ch. Rulai zang) or manifest features with immeasurable wholesome qualities and merits, and third, Function (yongda用大) or activity or efficacy, from which arise all wholesome causes and wholesome results (yiqie shanyin shanguo 一切善因善果), serving as the basis for cultivating and realizing bodhi or perfect enlightenment (xiuzheng Puti miaojue 修證菩提妙覺). The "Four Faiths" refer to faith in the fundamental suchness (xiangxin genben zhenru 相信根本真如) and in the Three Jewels (sanbao 三寶), i.e., the Buddha (Fo 佛), the Dharma or teaching (fa 法), and the saṅgha or monastic community (seng 僧). The "Five Practices" refer to cultivating five virtues (xing 德行): generosity (Sa. dāna, Ch. bushi 布施), moral discipline (śīla/chijie 持戒), patience (kṣānti/renru 忍辱), diligence (vīrya/jingjin 精進), and calming and insight (śamatha–vipaśyanā/zhiguan 止觀).

The central idea of the treatise is to demonstrate the relationship between the Tathāgatagarbha ("suchness") and all phenomena in the world. It holds that the Tathāgatagarbha undergoes transformations as a mind of arising and ceasing; it is a unity of the unarisen and unceasing with arising and ceasing, neither identical nor different. All phenomena in the world are manifestations of the Tathāgatagarbha. On this basis, the theory of "dependent arising from suchness" (Sa. tathatā-pratītyasamutpāda, Ch. zhenru yuanqi 真如緣起) is proposed.

Later generations have raised significant doubts about this treatise. In modern times, some scholars have argued that this work was not authored by Aśvaghoṣa, but is instead a pseudonymous composition created in China during the Northern and Southern Dynasties period 南北朝 (300~600). Nonetheless, because the treatise is well-structured, its language clear and coherent, and it gives equal importance to both doctrine and practice, it has been widely studied and transmitted by scholars from ancient times to the present, and is regarded as an introductory text to Mahāyāna Buddhism.

Paramārtha, Zhikai, Tanyan, and Huiyuan composed commentaries and sub-commentaries on it. In Korea, numerous commentaries by Wŏnhyo 元曉 (617- 686), T'aehyŏn 太賢 (8th century), and Kyŏngch'ŏng 見澄 (c. 800) are still extant. In Japan, there are expositions and commentaries by figures such as Tanrui 湛睿 (1271–1346), Ennō 圓應, Ryōten 亮典, Sokuchū 即中 (1365–1432), Kankū 貫空, Tankū 曇空, Fujii Genshū 藤井玄珠 (1869–1946), Murakami Senshō 村上專精 (1851–1929), and Mochizuki Shinkō 望月信亨 (1869–1948). The text is also cited in the writings of Zhiyi 智顗 (538-597) of the Tiantai School (Tiantai Zong 天台宗) and Jizang 吉藏 (549-623) of the Sanlun School (Sanlun Zongy 三論宗).