According to the “Awakening of Faith in the Mahāyāna,” “storehouse consciousness” is comprised of blundering and awakening, categorized as acquired enlightenment (shikaku) and inherent enlightenment (hongaku), respectively. Acquired enlightenment is further classified into blundering and gradual enlightenment. The “Commentary on the Treatise on the Awakening of Faith in Mahāyāna” (Ch. Shi moheyan lun; Jp. Shakumakaenron) treats inherent enlightenment and acquired enlightenment as the wisdom of the proving-property (sadhanadharma) and introduce thusness (tathatā) and space (ākāsha) as the logic of the proposition to be proved (sādhya). Among these four, inherent and acquired enlightenment could be regarded as the body and use of wisdom and thusness and space as the body and use of logic. Also, the body and use of wisdom as awakening is divided into permanence (fuhen) and accordance (zuien), and inherent enlightenment as a permanent body is deemed as pure (seijō) inherent enlightenment, while the accordant body is deemed as pure-and-impure (zenjō) inherent enlightenment. Permanence as use is deemed as pure acquired enlightenment and accordance as use as pure-and-impure acquired enlightenment. Permanence and accordance are also opened up to thusness and space as logic, with permanence as body regarded as pure thusness and accordance of body as pure-and-impure thusness. Likewise, I will theorize that permanence as use is regarded as pure space and accordance as use as pure-and-impure space. In this report, while touching on the characteristics of the Shi moheyan lun, which promotes the interpretation of inherent enlightenment that considers possession of the dharma body to be inherent and regards awakening as the essence of the bodhisattva’s wisdom, I will also investigate the influence of the Shi moheyan lun on Kūkai’s teaching.
