勝鬘寶窟 2.56

2.56

From "World-Honoured One, further, just as grasping is the condition" onward, it extensively explains that [their] taking of rebirth is not exhausted, which interprets the second chapter-heading above. In the text there are two parts: first, from "further, just as grasping is the condition", it explains the differences in taking rebirth; second, from "The avidyāvāsabhūmi is distinct and separate from the four" onward, it explains the differences in severing defilements. In the first part there are again three points: 1. rebirth through the four vāsabhūmis; 2. rebirth through avidyā; 3. a mutual distinction between the four vāsabhūmis and avidyā. This is similar to [the explanation of] all the defilements above: by presenting the coarse, it precisely demonstrates that the fine cannot be severed. "Further, just as grasping is the condition and tainted karma is the cause, producing the three realms of existence" is the first section. Above, it has already extensively explained that defilements are not exhausted; now it further explains that taking rebirth is not exhausted; hence it says "further". Above, it explained the essence of the defilements; now it explains the function of the defilements; hence it says "further". "Just as" (you ru) is an expression pointing to something: it points to that cause and effect of fragmented [birth and death]; hence it says "just as". "Grasping" (upādāna) is another name for craving (tṛṣṇā). The mind of craving grasps and clings; hence it is called "grasping". It assists karma to draw forth rebirth; therefore it is a "condition". In truth, all fetters are called "conditions", but because the power of craving is predominant, it is spoken of specifically. Many ancient commentaries state: the grasping of the link of grasping gives rise to tainted karma, just as in the twelve links of dependent origination "grasping conditions existence". Master Fu's commentary is also like this. This generally explains that all latent defilements assist karma in grasping fruits, not being limited to the four graspings alone. The Mūlamadhyamakakārikā says: "If a grasper does not grasp, then liberation would not exist." It also says: "Grasping refers to the four graspings: grasping of sense-desires (kāmopādāna), grasping of precepts and vows (śīlavratopādāna), grasping of views (dṛṣṭyupādāna), and grasping of a doctrine of self (ātmavādopādāna). All defilements of the desire realm, excluding precepts and views, are called grasping of sense-desires. All defilements of the upper two realms, excluding precepts and views, are called grasping of a doctrine of self. Views of the three realms are called grasping of views. Precepts of the three realms are called grasping of precepts and vows. Grasping and clinging to objective spheres is called grasping. Flaring up and initiating karma is also called grasping." Furthermore, the Buddhadhātuvibhāga states: "Grasping has two aspects: first, the requisites of feeling. Grasping feeling is like craving arising in dependence on feeling. The requisites of feeling means that due to craving this feeling, one grasps the four kinds of requisites." The four kinds of requisites are the four graspings. 1. Grasping of sense-desires refers to craving the six sense-objects of the desire realm. 2. Grasping of views refers to the remaining four views in the desire realm, strictly excluding the grasping of precepts and vows, which are called views; craving and clinging to these views is called grasping of views. 3. Grasping of precepts and vows refers to taking the two worldly paths, the perverse and the correct, in the three realms in order to abandon suffering and attain pleasure, which are called precepts; craving and clinging to these precepts is called grasping of precepts and vows. 4. Grasping of a doctrine of self refers to conditionality on the inner body, whereby all internal dharmas are called 'doctrine of self'; craving and clinging to internal dharmas is called grasping of a doctrine of self. Saying 'conditionality on internal dharmas' means that the concentrations of the form and formless realms are accomplished conditioned on internal dharmas, and hence are called 'doctrine of self'; craving and clinging to these concentrations is called grasping. Among these four, the first two pertain to the view of annihilation, clinging only to the present and asserting there is no future; the latter two pertain to the view of permanence, clinging to the existence of a future. Furthermore, the first two are initiated by householders, and the latter two are initiated by renunciants. Furthermore, the former are the causes of dispute between renunciants and householders, while the latter two are the causes of practice for householders and renunciants. Furthermore, of the first two, grasping of sense-desires is what is accomplished, and grasping of views is what accomplishes; of the latter two, doctrine of self is what accomplishes, and grasping of precepts is what is accomplished. 'Condition' means auxiliary conditioning; karma is the principal agent, drawing forth the two feelings of suffering and pleasure; hence it is called 'the cause of tainted karma'. Question: Why is it called tainted karma? Answer: Defilements are taints (āsrava). Wholesome and unwholesome karma arise from taints and accompany taints; hence they are called tainted karma. Question: Now when explaining rebirth through the four vāsabhūmis, why must karma be discussed? Answer: Only when taking rebirth through karma can [defilement] serve as a condition. Therefore the treatise says: 'Defilement serves as the condition, tainted karma serves as the cause; when cause and condition are complete, rebirth is obtained.'