俱舍論頌疏論本 9
English (machine translation) 9
- Language
- English
9.1
From here, third is the analysis into various topics. There are eleven topics in all, which comprise three parts: first, explaining the shape of the intermediate existence; second, explaining the nine topics beginning with the eyes; third, explaining the topic of entry into the womb.
9.2
First, explaining the shape of the intermediate existence: The treatise says: "To which destination is one about to go, and what is the shape of the intermediate existence that arises?" The verse says:
9.3
"Because it is projected by this same karma, / it is like the shape of the future prior existence. / The prior existence is before death / and situated after the moment of rebirth."
9.4
The explanation says: The upper two lines clarify the shape; the lower two lines explain the prior existence.
9.5
Regarding "Because it is projected by this same karma, it is like the shape of the future prior existence": this means that the intermediate existence and the future prior existence are projected by the same karma; because their karma is identical, the shape of the intermediate existence is like that of the future prior existence. That is to say, if the prior existence is of human form, the intermediate existence is also of human form; the other destinations are likewise. Question: "In the belly of a single dog or the like, intermediate existences of all five destinations may simultaneously arise; since an intermediate existence of hell is present, why does it not burn the mother's belly?" Answer: "While abiding in prior existence, they do not constantly burn either, as when temporarily roaming the auxiliary [hells], so how much less when abiding in intermediate existence! 'Roaming the auxiliary' means roaming the sixteen auxiliary hells, where there is no fire. Another explanation: although the intermediate existences of various destinations dwell in a single belly, they do not mutually touch or burn, because they are prevented by karma." Furthermore, the treatise says: "Although the size of an intermediate existence of the desire realm is like that of a child five or six years old, its faculties are bright and sharp. The intermediate existence of a bodhisattva is like that of a person in his prime, full and round in physical size, endowed with the marks and minor characteristics; therefore, when abiding in the intermediate existence and about to enter the womb, he illuminates a billion four-continent worlds and so forth (this explains the intermediate existence of a bodhisattva). If so, why did the mother of the Bodhisattva dream of a young white elephant coming to enter her right flank (objection)? This auspicious omen has nothing to do with the intermediate existence, because the Bodhisattva has long since abandoned the destination of animals (reply). Just as the ten things seen in dreams by King Kṛkī (King Kṛkī means the 'King Who Does Deeds'), namely: a large elephant, a well, parched grain, sandalwood, an exquisite park and grove, small elephants, two monkeys, broad and durable cloth, strife, a white elephant of dignified appearance endowed with six tusks and four legs, entering the mother's womb with correct awareness, and sleeping like a ṛṣi secluded in the forest—the dreams seen in this manner merely represent omens of other events to come, and are not literally as seen (above is the text of the treatise)." The explanation is: King Kṛkī, the father of Kāśyapa Buddha, had these ten dreams and came to inform the World-Honoured One. The Buddha said: "This indicates omens regarding the disciples of the bequeathed teachings of the future Śākyamuni Tathāgata." The king dreamed that there was a large elephant locked in a room without any doors, having only a small window; the elephant, by skillful means, threw its body out and escaped, but its tail was still caught by the window and could not get out: this represents disciples of Śākyamuni's bequeathed teachings who are able to abandon parents, wives, and children to go forth from the household life, yet in their midst still harbor desires for fame and gain, just as the tail was caught in the window. Furthermore, he dreamed of a thirsty man seeking water to drink, and there was a well endowed with the eight virtues; the well pursued the thirsty man, but the man did not wish to drink: this represents monks and laypeople among the disciples of Śākyamuni's bequeathed teachings who are unwilling to learn the Dharma, and those who know the Dharma pursue them to preach it for the sake of fame and gain, yet they still do not learn it. Furthermore, he dreamed of a man who took a sheng of genuine pearls to exchange for a sheng of parched grain: this represents disciples of the bequeathed teachings preaching the Buddha's true Dharma to others for the sake of seeking gain. Furthermore, he dreamed of someone taking sandalwood to exchange for ordinary wood: this represents disciples of the bequeathed teachings exchanging the inner true Dharma for external non-Buddhist scriptures. Furthermore, he dreamed of an exquisite park and grove with luxuriant flowers and fruits completely destroyed by wild thieves: this represents disciples of the bequeathed teachings extensively destroying the Tathāgata's grove of true Dharma. Furthermore, he dreamed of several small elephants driving away a large elephant, causing it to leave the herd: this represents various evil factions and precept-breaking saṃgha members among the disciples of the bequeathed teachings expelling virtuous persons. Furthermore, he dreamed of a monkey with its body smeared with dung and filth, recklessly charging at its own troop, and the troop all avoided it: this represents disciples of the bequeathed teachings defaming good people with various evil matters, so that all who see them keep away. Furthermore, he dreamed of a monkey that truly had no virtue, yet the troop together supported it, consecrated it with seawater, and established it as king: this represents evil factions among the disciples of the bequeathed teachings elevating precept-breaking monks to be leaders of the assembly. Furthermore, he dreamed of a garment that was both durable and broad, and eighteen men each held a small part and tugged in four directions, yet the garment still did not tear: this represents the disciples of the bequeathed teachings dividing the Buddha's true Dharma into eighteen schools; although there are minor differences in tenets, the true Dharma still remains, and practicing in accordance with it, all attain liberation. Furthermore, he dreamed of many people gathering together, mutually warring and attacking, so that almost all died: this represents each of the eighteen schools among the disciples of the bequeathed teachings having their own followers, holding differing school tenets, and mutually stirring up strife. These ten dreams merely represent omens, not things literally as seen. The Bodhisattva's mother dreaming of a white elephant was an advance sign of an auspicious omen, not an actual white elephant. The size of an intermediate existence in the form realm is like that of the prior existence and is born together with clothing, because a sense of shame and conscience are prevalent. Intermediate existences in the desire realm are not born together with clothing, because they all have past habitual tendencies of lacking shame and conscience. Only the nun Śuklā, by the power of her original vow, had naturally-arising clothing in every life that never left her body, changing according to the seasons, until at her final parinirvāṇa her corpse was wrapped in this clothing and cremated for burial.
9.6
Regarding "The prior existence is before death and situated after the moment of rebirth": the existence resulting from past karma is called the prior existence. This prior existence precedes existence at death and follows existence at rebirth, and the aggregates in between constitute the essence of prior existence. "Existence at rebirth" refers to the aggregates of the single moment when rebirth is first received. "Existence at death" refers to the dying aggregates of the single moment of final demise. The desire and form realms are complete with all four existences; the formless realm lacks only intermediate existence, having the remaining three existences.
9.7
From here, second is the explanation of the nine topics beginning with the eyes. The treatise says: "The shape having been distinguished, the remaining points should now be distinguished." The verse says:
9.8
"Seen by those of the same class and by pure divine eyes; / swift by karmic supernormal power; complete with faculties; / unobstructed; irreversible; feeding on scents; not abiding long; / with inverted mind it proceeds to the desired sphere; generated by moisture or transformation, it is attached to the scent of the place; / heavenly beings face upward, the three traverse horizontally, / and hell-beings have their heads turned downward."
9.9
Explanation: Here there are nine topics. Regarding "seen by peers and the pure divine eye", this is the first topic, on the range of vision. It means that the intermediate-state body is the object of only two kinds of eyes: first, seen by peers—the intermediate existence of the five destinies each sees its own kind; second, seen by the pure divine eye—what is called the pure divine eye means that because the divine eye acquired through cultivation is extremely pure, it can see the intermediate state; the divine eye obtained through birth cannot observe it, because the intermediate-state body is extremely subtle. Other masters say: "The eye of an intermediate existence among celestials can see all five destinies; the eye of an intermediate existence among humans can see four destinies, excluding that of celestials; the eye of an intermediate existence among ghosts can see three destinies, excluding those of humans and celestials; the eye of an intermediate existence among animals can see two destinies, excluding those of humans, celestials, and ghosts; the eye of an intermediate existence in hell sees only its own kind."
9.10
Regarding "swift karmic supernormal power", this is the second topic, on speed of travel. Moving through the air at will is the meaning of "supernormal power". The supernormal power obtained through karma is called karmic supernormal power. Because the forceful functioning of this supernormal power is swift, it is called "swift". The intermediate existence obtains the swiftest karmic supernormal power; all the way up to the World-Honoured One, none can hinder it, because the force of karma is exceedingly powerful. Regarding "possessing all faculties", this is the third topic, on possessing faculties: all intermediate existences possess all five faculties.
9.11
Regarding "unobstructed", this is the fourth topic, on lack of hindrance. "Obstructed" means resistant hindrance; the intermediate existence moves through the air, and even the Vajra mountains and the like cannot block it, hence it is called "unobstructed". It was once heard that upon splitting open a glowing red-hot lump of iron, living worms were seen within it. Regarding "unalterable", this is the fifth topic, on being unalterable, meaning that the intermediate existence of the five destinies cannot be altered. When a human intermediate existence has arisen, it only goes to the human destiny; it can never be made to perish as a human intermediate existence and arise as another intermediate existence; the same holds for celestials and the rest.
9.12
Regarding "feeding on fragrance", this is the sixth topic, on what is eaten. The intermediate existence takes fragrance as food; because it feeds on fragrance, it is called a gandharva. If one has little merit, one feeds only on foul fragrances; if one has great merit, one takes exquisite fragrances as food. Regarding "not remaining long", this is the seventh topic, on duration of stay. The masters of the Vibhāṣā say: "This remains for a brief time; because all intermediate existences delight in seeking rebirth, they swiftly proceed to take rebirth and definitely do not remain long." Still other masters say it lasts at most forty-nine days. The Venerable Vasumitra says it lasts at most seven days. The Elder Dharmatrāta says the time has no fixed limit; as long as the conditions for rebirth have not coalesced, the intermediate existence perpetually persists; thus the intermediate existence of a wheel-turning king must wait until the human lifespan reaches eighty thousand years before suddenly yielding its fruit, because the World-Honoured One taught that the power of karma is inconceivable.
9.13
Regarding "With perverted mind it proceeds toward the desired realm; moisture-born and apparitional [beings] are attracted to the fragrant place", this is the eighth topic, on linking up with birth. "With perverted mind" explains that the intermediate existence first gives rise to an inverted mind and rushes toward the desired realm. Through its eye faculty produced by karmic power, although dwelling far away, it can see the intercourse of the parents at its place of birth and gives rise to an inverted mind. If it is a male intermediate existence, directed toward the mother it produces attachment and gives rise to lustful thought; if it is a female intermediate existence, directed toward the father it produces attachment and gives rise to lustful thought; reversed from these two conditions, both give rise to anger. Therefore the Prajñaptiśāstra says: "At that time the gandharva acts with one of two minds, namely love or hate. Because it gives rise to these two kinds of perverted mind, it supposes that its own body unites with the beloved; when the discharged impurity flows into the womb, it supposes it to be its own and gives rise to joy. Once this mind has arisen, the intermediate existence perishes, and it assumes the body of the birth existence. If male, dwelling in the womb, it crouches against the mother's right flank facing her back. If female, dwelling in the womb, it resides against the mother's left flank facing her belly. If neither male nor female, dwelling in the mother's womb, it resides accordingly based on whatever craving arose. There is definitely no intermediate existence that is neither female nor male, because the intermediate-state body must possess all faculties. However, while the intermediate-state body is either male or female, only later as the womb develops does it become non-male and non-female." What has been explained above concerns womb-born and egg-born beings; the remaining moisture-born and apparitionally born beings will now be explained next.
9.14
"Moisture-born and apparitional [beings] are attracted to the fragrant place": generally speaking, taking rebirth always requires generating attachment; since moisture-born and apparitional beings have no womb, on what do they base the arising of attachment? Therefore it is said that the moisture-born are born out of attraction to fragrance; that is, smelling from afar the fragrance of their birthplace, they give rise to attachment and go there to take rebirth; karma being superior or inferior, the fragrance is clean or foul. Apparitionally born beings are born out of attraction to the place; that is, seeing and knowing from afar the place where they are to be born, they give rise to attachment and go there to take rebirth; karma according with good or evil, the place is clean or foul. Because they give rise to an inverted mind in the hell destiny, they also produce attachment; that is, those intermediate existences either see their own bodies harassed by cold rain and freezing wind, and seeing a fiercely hot hell, their feelings delight in warm touch and they cast their bodies into it; or they see their own bodies tormented by hot wind and roaring flames, and seeing a cold hell, their minds desire coolness and they cast their bodies into it. Ancient masters of old spoke as follows: seeing beforehand companions who created evil karma alongside them, they rush off toward them.
9.15
"Celestial heads point upward, three are horizontal, hell-dwellers' heads go downward": this is the ninth topic, on the manner of movement. This means that the celestial intermediate existence ascends straight up with its head erect, like rising from a seated position. The movement of the intermediate existences of humans, ghosts, and animals is like that of humans and so forth. The intermediate existence of hell has its head down and feet up. Thus a verse says: "Falling headlong into hell, / Feet up and head pointing down, / Due to reviling the ṛṣis / Who delight in tranquility and practice austerities." What has been discussed above is based on dying among humans and being reborn back in the human destiny. If extended across other destinies, the manner of movement is variable. Thus the Vibhāṣā says: "If dying in hell and reborn back in hell, it is not necessarily head down and feet up. If dying among celestials and reborn back among celestials, it is not necessarily head up and feet down. If dying in hell and being reborn in the human destiny, it should ascend head upward. If dying among celestials and being reborn in the human destiny, it should go head downward."
9.16
From here third is the topic explaining entry into the womb. The treatise says: "It was previously said that entering the mother's womb occurs with an inverted mind; is this definitely so for all intermediate existences? Not so, for the sūtras say entry into the womb has four types. What are the four?" The verse says:
9.17
"One is conscious at entry; / The second and third also [conscious of] staying and leaving;
The fourth is ever unconscious in all states, / As are the egg-born.
The first three kinds of womb entry / Are the wheel-turning king and the two Buddhas,
Because karma and wisdom are both superior; / The fourth is other births respectively."
9.18
Explanation: These two lines of verse are the eleventh topic, on entry into the womb. All entries into the womb do not exceed four states. "One is conscious at entry" is the first state of womb entry. One is conscious only of entering the womb, and is not conscious of staying or leaving.
9.19
"The second and third also [conscious of] staying and leaving": "the second also of staying" is the second state of womb entry; that is, one is conscious of staying in the womb and also conscious of entering the womb. "The third also of leaving" is the third state of womb entry; that is, one is conscious of leaving the womb as well as conscious of staying and entering. The word "also" is used to show that the latter includes what came before.
9.20
"The fourth is […] in all states" is the fourth state of womb entry: in all states of entering, staying, and leaving, one is completely unconscious.
9.21
Regarding "as are the egg-born ever unconscious", the previous four states speak only of womb-born beings. For egg-born beings, throughout the three periods of entering the womb and so forth, they are unconscious; this is called "ever unconscious". "Ever unconscious" is identical to the fourth state of womb-born beings previously mentioned, hence the verse says "as are". Question: "How can egg-born beings be spoken of as entering the womb?" Answer: "Because egg-born beings must first enter the womb, it is spoken of based on the initial stage. Or it may be that the word 'egg' is spoken based on the future designation; that is, first entering the womb and later being born from an egg, the womb is called an egg based on the future designation. Just as when cooking raw rice one says 'cooking cooked rice', it is based on the future designation."
9.22
"The first three kinds of womb entry are the wheel-turning king and the two Buddhas" matches them according to persons. The first womb entry refers to the wheel-turning king: at the time of entering the womb he is without inverted conceptions, consciously entering the womb, but unconscious of staying and leaving. The second womb entry refers to the solitary realiser: in the state of womb entry he consciously enters and stays, but is unconscious of the state of leaving. The third womb entry refers to the Unsurpassed Awakened One: in the states of entering, staying, and leaving, he is able to be conscious of all. What is called the "two Buddhas" means the solitary Buddha and the Great Buddha.
9.23
Regarding "because karma and wisdom are both superior", this explains the preceding reason. The first is superior in karma, consciously entering the womb, meaning the wheel-turning king cultivated vast merit in past lives. The second is superior in wisdom, consciously entering and staying, meaning the solitary realiser long practiced extensive hearing and superior discernment. The third is superior in both merit and wisdom, meaning the Unsurpassed Awakened One cultivated superior merit and wisdom throughout boundless eons.
9.24
Regarding "the fourth is other births respectively", the words "respectively" match the superiority of karma, wisdom, and both above to the wheel-turning king and the two Buddhas. "The fourth is other births": "fourth" means the fourth womb entry, which is not being conscious in any of the states of entering, staying, or leaving; aside from the preceding three kinds, other womb-born and egg-born beings are inferior in both merit and wisdom, and are all subsumed under the fourth state of womb entry.
9.25
From here is the second major section, refuting the objections of tīrthikas, which are objections raised by the Sāṃkhya and Vaiśeṣika tīrthikas. The treatise says: "Here, tīrthikas who adhere to a self say: 'If you grant that sentient beings transition to other lives, then our asserted doctrine of having a self is established.' Now to refute them," the verse says:
9.26
"There is no self, only the aggregates, / Produced by afflictions and karma,
Continuing through the intermediate existence. / Entering the womb like the flame of a lamp,
Increasing in sequence as projected. / The continuum, driven by delusion and karma,
Further transitions to other lives; / Hence the wheel of existence has no beginning."
9.27
Explanation: The first stanza clarifies that there is no self, and there is only entry into the womb through the continuity of delusion and karma. The second stanza clarifies the cyclic turning of saṃsāra. Regarding "There is no self, only the aggregates": "there is no self" directly refutes the tīrthikas, meaning that tīrthikas adhere to a self that, at the time of death, can discard these aggregates, and at the time of taking rebirth, can continue other aggregates. If there were no self, who could continue the aggregates? Therefore, [they hold,] there is a self. To refute this attachment, it is said that there is no self. Thus the treatise says: "An internal operating person definitely does not exist, because it is unobtainable like form, the eye, and so forth." (Note says:) Explanation: The tīrthikas adhere to a self, calling it a person, as possessing the function of a person. Therefore the treatise master refutes it, saying: "This definitely does not exist, because the five sense-objects such as form are known through direct perception, and the five faculties such as the eye are known through inference. The self you now cling to is not known through direct perception or inference like form, the eye, and so forth, and is therefore unobtainable. The World-Honoured One also said: 'There is karma and there is maturation, but an agent is unobtainable,' meaning one who can discard these aggregates and continue other aggregates, except as a nominal designation for phenomena." (Note says:) Explanation: Agent is another name for the self. The birth and death of sentient beings is due to karma and maturation, not due to an agent that is a real self. "What is meant by nominal designation for phenomena? (Question) 'When this exists, that exists; with the arising of this, that arises,' as extensively explained in dependent origination." (Note says:) The above is from the treatise text. Explanation: Because this ignorance and so forth exist, those karmic formations and so forth can exist. Because that ignorance and so forth arise, those karmic formations and so forth can arise. The twelve links of dependent origination are nominally designated as a self; this is called a nominal designation for phenomena. Regarding "only the aggregates", this directly establishes the thesis: there are only the five aggregates, and no real self apart from them; nominally designating a self upon these aggregates is correct principle, not something to be rejected.
9.28
Regarding "Produced by afflictions and karma, / Continuing through the intermediate existence", this resolves an objection. [The opponent asks:] Since there is no real self, one should grant that the aggregates themselves can transition from here to another world, entering the womb via the intermediate existence. To refute this objection, this verse is stated. The aggregates perish moment by moment and cannot transition from here to another world; it is merely through the force of habitual afflictions and karma that the intermediate existence aggregates enter the womb in unbroken continuity.
9.29
"Entering the womb like the flame of a lamp, / it successively increases as projected" directly explains the continuity. For example, just like the flame of a lamp, although it ceases moment by moment, it is able to continue. The skandhas transmigrating to another existence are also like this; there is no error in calling it transmigration. Therefore, although there is no self, solely because afflictions and karma serve as the causes, the meaning of the skandhas continuously entering the womb is established. As projected by karma, the skandhas in the womb successively increase. "Successively increase" means successively increasing from the kalala up to the praśākhā.
9.30
"Continuity is due to affliction and karma; / it further proceeds to another existence" explains the transmigration through the three existences. That is, it successively increases, up until the continuity of the present skandhas at the end of life, where in the present existence affliction and karma are generated once again. Using these as causes, it further proceeds to another existence.
9.31
"Therefore, the wheel of existence is without a beginning" explains beginninglessness. In this way, due to affliction and karma as causes, there is birth; birth in turn acts as a cause, giving rise to affliction and karma; from these afflictions and karma there is birth once again. Therefore, one knows that the wheel of existence turns in a cycle without a beginning.
9.32
Furthermore, the text of the treatise explains the meaning of successive increase by citing a verse from a sūtra, which says:
9.33
"First is the kalala (here translated as 'coagulated slime', or also as 'combination'), / next arises the arbuda (here translated as 'blister'), / from this arises the peśī (here translated as 'flesh and blood'), / the peśī gives rise to the ghana (here translated as 'solid flesh'), / next is the praśākhā (here translated as 'limbs and branches'), / after which hair, nails, and the like, / as well as the forms of the physical sense faculties, / gradually and successively increase. / (Hair, nails, and so forth are altogether the fifth stage; the above are the five stages within the womb.)"
9.34
From here, the eighth major section explains the twelve links of dependent origination: first, a detailed explanation of the twelve links of dependent origination; second, a brief summary illustrated by similes.
9.35
Within the first, the detailed explanation of the twelve links of dependent origination, there are: 1. a general determination, and 2. an individual explanation.
9.36
Within the general determination, it is further divided into six parts: 1. generally determining the stages of the links; 2. individually revealing their intrinsic nature; 3. explaining the intention of the original teaching; 4. subsuming the broad with the brief; 5. resolving doubts and objections; 6. harmonising and explaining the scriptural texts.
9.37
First, as for the first, generally determining the stages of the links, the treatise says: "In this way, the continuity of the skandhas is explained as stages across three lifetimes." The verse says:
9.38
"Such dependent origination / has twelve links across three periods: / two each in the prior and posterior periods, / while the middle eight are based on completeness."
9.39
The commentary states: The first two lines state the names and enumerate the count; the subsequent two lines establish the links based on the lifetimes. As for the twelve links: 1. ignorance, 2. karmic formations, 3. consciousness, 4. name-and-form, 5. the six sense spheres, 6. contact, 7. feeling, 8. craving, 9. grasping, 10. existence, 11. birth, 12. aging and death. As for "three periods": first, the prior period, which is the past; second, the posterior period, which is the future; third, the middle period, which refers to the present existence.
9.40
"Two each in the prior and posterior periods" means that two links each are established in the prior and posterior periods: ignorance and karmic formations are in the prior period, while birth, and aging and death are in the posterior period.
9.41
"The middle eight are based on completeness": this explains that eight links are established in the middle period; excluding the prior and posterior periods, the remaining eight links are in the present existence. "Based on completeness" means that these eight links of the middle period are not fully possessed by all sentient beings; speaking now of eight is said based on completeness, where passing through the stages of eight links is called completeness. For those who die prematurely, they do not possess all eight links, some passing through only two links or the like, which refers to dying within the womb and so forth. Furthermore, these eight links are stated with respect to the desire realm, not the form or formless realms; that is, in the form realm there is no link of name-and-form, because beings there are apparitionally born and their faculties are complete all at once. In the formless realm, there are no links of name-and-form or the six sense spheres, because form is absent. Hence, the Mahānidānasūtra speaks of possessing them [only in the desire realm]. It says: "The Buddha told Ānanda: 'If consciousness did not enter the womb, would name-and-form grow and increase broadly?' 'No, World-Honoured One!' and so on at length." Explanation: Since this sūtra says that only upon entering the womb is there the increase of name-and-form and so forth, one clearly knows that the eight links are stated based on the desire realm, because there is no entering the womb in the form realm. Sometimes, dependent origination is spoken of in only two divisions: first, that subsumed under the prior period; second, that subsumed under the posterior period. That is, from ignorance up to the link of feeling, these seven links are subsumed under the prior period; from craving up to aging and death, these five links are subsumed under the posterior period, because they are subsumed under the two divisions of prior and posterior cause and effect. As for the prior cause and effect: ignorance and karmic formations are the cause, while the five starting with consciousness are the fruit. As for the posterior cause and effect: craving, grasping, and existence are the cause, while birth, and aging and death are the fruit. This divides them into two periods in terms of cause and effect.
9.42
From here, second, individually revealing their intrinsic nature. The treatise says: "What dharmas are the intrinsic nature of the links such as ignorance?" The verse says:
9.43
"Ignorance is the stage of past affliction; / past karmas are called karmic formations; / consciousness is the skandhas at the exact moment of rebirth-linking; / prior to the six sense spheres is name-and-form. / From the arising of faculties like the eyes, / prior to the threefold gathering, is the six sense spheres. / When differences in the causes of the three feelings / are not yet understood, it is called contact. / Prior to sexual desire is feeling; / craving for material requisites and sexual desire is craving. / Running about everywhere / to obtain sense objects is called grasping. / Existence refers to that which directly produces / karma that projects the fruit of future existence. / Rebirth-linking into future existence is called birth; / up to future feelings is aging and death."
9.44
The commentary states: "Ignorance is the stage of past affliction": this refers to the time when afflictions arose in a past birth, which is called the stage of past affliction. The five skandhas of this stage, ripening as fruit in the present, are collectively named ignorance. Since they are the five skandhas, why is ignorance singled out by name? The treatise says: "Because they operated simultaneously with ignorance, and because they manifested by the power of ignorance. Just as when it is said 'the king travels,' it does not mean there is no retinue, yet because the king is preeminent among them, it is collectively referred to as 'the king travels' (Explanation: 'they' refers to those five skandhas of the stage of past affliction)."
9.45
"Past karmas are called karmic formations": this refers to the stage of generating various karmas in a past birth. The five skandhas of this stage are collectively named karma; karma is called karmic formations (saṃskāra) because of the meaning of performing action. All twelve of these links have the word "stage" (avasthā); therefore, the word "stage" in the first line carries down to birth, and aging and death.
9.46
"Consciousness is the skandhas at the exact moment of rebirth-linking": when rebirth-linking is directly taking place in the mother's womb or the like, the five skandhas of that single moment are called consciousness. Because consciousness is dominant at the time of taking rebirth, it is specifically designated as consciousness.
9.47
"Prior to the six sense spheres is name-and-form": after rebirth-linking and before the arising of the six sense spheres, all the five skandhas during the intermediate stages are collectively called name-and-form. "Intermediate stages" refers to the five stages in the womb from kalala up to praśākhā. The treatise says: "Here, one should say 'prior to the arising of the four spheres'; stating 'six' is established on the basis of completion (the four spheres exclude the body and the mind faculties)."
9.48
"From the arising of faculties like the eyes, / prior to the threefold gathering, is the six sense spheres": this is the praśākhā, and this stage extends over many moments. After name-and-form and before the threefold gathering, the faculties such as the eyes arise; the five skandhas of this stage are called the six sense spheres. Because the six sense spheres are newly rounded out and the features of the faculties are prominent, they are simply designated as the six sense spheres.
9.49
"When differences in the causes of the three feelings / are not yet understood, it is called contact": as for "the causes of the three feelings," this refers to the objects of the three feelings, for the objects are called causes because they can produce feeling. That is, after emerging from the womb up to two or three years of age, the faculty, object, and consciousness can have contact upon confronting one another; the five skandhas of this stage are collectively named contact. Because the characteristic of contact is prominent, it is designated with the name contact. Since one is not yet able to understand the objects of the three feelings, it is not yet called feeling.
9.50
"Prior to sexual desire is feeling": that is, from five or six years old onwards, up to fourteen or fifteen, one has already understood the distinct characteristics of the causes of the three feelings, but has not yet generated sexual craving. The five skandhas of this stage are collectively named feeling; because the function of experiencing (feeling) is dominant, it is specifically designated with the name feeling.
9.51
"Craving for material requisites and sexual desire is craving": from fifteen onwards, craving for fine material requisites and the manifestation of sexual desire occur, but one has not yet broadly pursued them. The five skandhas of this stage are collectively named craving; because the function of craving is dominant, it is specifically designated with the name craving.
9.52
"Running about everywhere / to obtain sense objects is called grasping": grasping refers to greed. When one is grown, craving the objects of the five desires, one runs about in the four directions without shying away from toil; the five skandhas of this stage are collectively named grasping. Because grasping is dominant, it is designated with the name grasping. As for the difference between craving and grasping: the initial arising is called craving; when it continues and becomes stronger, it is separately established with the name grasping, because continuously grasping objects becomes increasingly firm and fierce.
9.53
"Existence refers to that which directly produces / karma that projects the fruit of future existence": due to running about, one accumulates karma capable of projecting the fruit of future existence; the five skandhas of this stage are collectively named existence. Karma is called existence because it has a future fruit; because karma is dominant, it is designated with the name existence.
9.54
"Rebirth-linking into future existence is called birth": relinquishing life from this, one directly links into future existence. The five skandhas of this stage are collectively established with the name birth. The future link of birth is just like present consciousness; because future birth is prominent, it is established with the name birth, whereas present consciousness is dominant and receives its designation according to its own nature.
9.55
Regarding "up to when experiencing aging-and-death": after taking birth in a future life, there is the link of name-and-form; next arises the link of the six sense bases; next arises the link of contact; next arises the link of feeling. All five skandhas across these four states are collectively called "aging-and-death." Such aging-and-death corresponds to the four links of name-and-form, the six sense bases, contact, and feeling in the present life. Because the characteristics of aging-and-death become manifest after the link of birth, it is designated with the name "aging-and-death."
The treatise says: "Furthermore, the links of dependent origination (pratītyasamutpāda) are distinguished into four types: first, momentary (kṣaṇika); second, continuous (sāmbandhika); third, positional (āvasthika); fourth, enduring across lifetimes (prākarṣika).
What is the momentary? It means that within a single moment, through greed leading to the act of killing, all twelve links are fully present: Delusion is ignorance; volition (cetanā) is formation (samskāra) (this volition belongs to the universal mental factors [sarvatraga], and greed necessarily possesses it). Discernment regarding the objects and affairs is consciousness (when greed arises there is consciousness discerning the object). The three skandhas occurring together with consciousness are collectively designated name-and-form. (The annotation says: The "three skandhas" refers to the three: form, perception, and formations. These three skandhas arise together with consciousness. The perception skandha is taken entirely. A fraction of the form skandha is taken: excluding the five sense faculties and manifest and unmanifest form, because they are separately established as links, the remaining form skandha is taken, which consists precisely of the four objective fields supporting the sense faculties. The formations skandha is also taken in part: excluding ignorance, volition, contact, feeling, greed, as well as shamelessness, unconscionableness, torpor, restlessness, and arising, difference, and cessation, because they are separately established as links, the remaining formations skandha is taken, which consists of attention (manaskāra) and the like.) The sense faculties resting upon name-and-form are spoken of as the six sense bases (the five faculties of eye, etc., rest upon name-and-form, hence these five faculties are called the six sense bases; although there are only five, because they are subsumed under the category of the six sense bases, they are termed the six sense bases). The six sense bases confronting the remaining [factors] in concourse constitute contact (the six sense bases are the faculties; confronting the remaining objects and consciousness, the harmony of the three constitutes contact). Experiencing the contact is feeling (feeling associated with greed). Greed is craving (namely, the original greedy mind when committing the killing). The secondary afflictions (paryavasthāna) associated with this are grasping (namely, shamelessness, unconscionableness, torpor, and restlessness are termed the secondary afflictions, being associated with greed). The two types of karma of body and speech initiated thereby are existence (namely, initiating bodily and vocal karma when committing the killing is termed the link of existence). The state of arising of these dharmas is birth; their maturation and change is aging; their cessation and destruction is death (these are the three conditioned characteristics; maturation and change is the characteristic of difference).
Furthermore, others say: Momentary and continuous [dependent origination], as stated in the *Prakaraṇapāda*, both pervade all conditioned phenomena; all five skandhas in the states of the twelve links are all subsumed under the positional. This very series, extending far and without beginning, is spoken of as enduring across lifetimes. (The above is the text of the treatise.)"
The explanation states: What is called "momentary" is a single moment. "Continuous" refers to the uninterrupted, linked arising of cause and effect. Since both sentient and insentient entities possess arising and cessation, continuing moment to moment, momentary and continuous [dependent origination] pervade all conditioned phenomena. The previous explanation held that the momentary pertains only to sentient beings; this master explains that the momentary also extends to the insentient. Positional dependent origination refers to the positions of the five skandhas across the three time periods and twelve links, according to karma to be experienced in the subsequent rebirth and karma of indefinite fruition. Enduring across lifetimes refers to the causal-and-resultant sequence of the aforementioned positions extending across many lives and without beginning, according to karma to be experienced in later lives and karma of indefinite fruition.
9.56
From here, third, explaining the original intention of the teaching. Herein are two parts: first, directly explaining the intention of the teaching; second, dispelling the delusions of others.
9.57
First, regarding the intention of the teaching: The treatise says: "What was the World-Honoured One's intention in teaching this?" The verse says:
9.58
"Tradition accepts that it was taught in terms of states,
and the links are named after what is predominant."
9.59
The commentary says: "Tradition accepts that it was taught in terms of states" means that tradition accepts the World-Honoured One taught the twelve links solely in terms of the positional states, not on the basis of the momentary, and so forth. Because the Sautrāntikas refuted positional dependent origination, the treatise author makes this clear, hence stating "tradition accepts."
9.60
Regarding "and the links are named after what is predominant": this resolves an outside objection: If positional dependent origination in all cases possesses the five skandhas, on what ground are they designated solely with the names of ignorance and so on? To resolve and stop this objection: Because in each state ignorance and the like are predominant, although all five skandhas are present, the name is established according to what is predominant. The designation of ignorance and so forth has been extensively explained previously. The sūtra states that the positional applies only to sentient beings; the treatise states that the momentary and continuous extend to both sentient and insentient, and the positional and enduring across lifetimes, in agreement with the sūtra, apply only to sentient beings. The sūtra speaks solely of sentient beings in order to sever delusion; the treatise extends to both sentient and insentient in accordance with the characteristics of dharmas.
9.61
To clarify this meaning, next comes a question, which constitutes the second part, the section on dispelling delusion. The treatise says: "Why do the sūtras speak only of sentient beings?" The verse says:
9.62
"Regarding the past, future, and intermediate limits,
[it was taught] in order to dispel the delusion of others."
9.63
The commentary says: The World-Honoured One taught dependent origination solely in terms of sentient beings in order to dispel delusion regarding the three limits of time. Question: "How do sentient beings have delusion regarding the past limit?" Answer: "They give rise to doubts regarding the past limit such as: 'Did I exist in past lifetimes or not? What kind of self did I have? How did I exist?'" The explanation states: "Existed or did not exist" doubts the existence or non-existence of the self. "What kind of self" doubts the intrinsic nature of the self—whether the self is identical with the skandhas or separate from the skandhas. "How did I exist" doubts the particular characteristics of the self—whether it was an eternal self or an impermanent self.
Question: "How do sentient beings have delusion regarding the future limit?" Answer: "They give rise to doubts regarding the future limit such as: 'Shall I exist in the future or not? What kind of self shall I have? How shall I exist?'" The explanation states: "Shall exist or not" doubts the existence or non-existence of the self. "What kind of self" doubts the intrinsic nature of the self. "How shall I exist" doubts the particular characteristics of the self.
Question: "How do sentient beings have delusion regarding the intermediate limit?" Answer: "They give rise to doubts regarding the intermediate limit such as: 'What is the self? How is this self? Whose is this self? What shall I become?'" The explanation states: "What is the self" doubts the intrinsic nature of the self. "How is this self" doubts the particular characteristics of the self. "Whose is this self" doubts the cause of the self—namely, belonging to what past cause is this present self? "What shall I become" doubts the result of the self—namely, what result shall I possess?
It is to remove such delusions regarding the three limits of time that the sūtras teach dependent origination solely of sentient beings. For a sūtra states: "Monks, listen attentively: if there is a monk who can view dependent origination and dependently arisen dharmas with correct wisdom as they truly are, he will certainly have no delusion regarding the three limits of time, thinking: 'Did I exist in past lifetimes or not?' and so on."
9.64
From here, fourth, subsuming the extensive under the concise. The treatise says: "Furthermore, it should be known that although these links of dependent origination are twelve in number, they have two and three as their nature: the three are defilement, karma, and actual entity; the two are result and cause. What is its meaning?" The verse says:
9.65
"Three are defilements, two are karma,
seven entities are also called results;
the concise result and concise cause
can both be inferred from the middle."
9.66
The commentary says: The first two lines directly clarify the mutual subsumption; the latter two lines resolve an objection. "Three are defilements": ignorance, craving, and grasping have defilement as their nature. "Two are karma": the two links of formation and existence have karma as their substance.
9.67
Regarding "seven entities are also called results": excluding the preceding five links, the remaining seven, such as consciousness, are called "entities" because they are the basis and entities upon which defilement and karma depend. These seven entities are also called "results"; by logical extension from the remaining dharmas, they are also called "causes"—namely, ignorance and formation are the causes, and the five beginning with consciousness are the results; craving, grasping, and existence are the causes, and birth and aging-and-death are the results.
9.68
Regarding "the concise result and concise cause": this raises the concise categorization as an objection. Regarding the future limit, it is a concise result because two results are taught: the five beginning with consciousness are combined into two results, which is the concise result. Regarding the past limit, it is a concise cause because defilement is only one: the two defilements of craving and grasping are combined into the single cause of ignorance, which is the concise cause. Yet in the intermediate limit, cause and result are extensively explained: opening the entities into five, namely the five results beginning with consciousness; and defilements into two, namely opening ignorance into the two of craving and grasping.
9.69
Why are cause and result extensively taught in the intermediate limit, while cause and result are concise in the preceding and succeeding limits?
9.70
Regarding "can both be inferred from the middle": this resolves the previous objection. Because the intermediate limit is extensive, one can infer the preceding and succeeding limits from it. The extensive meaning has already been established, so they are not separately taught, for doing so would be redundant.
9.71
From here, fifth, resolving doubts and objections. The treatise says: "If the links of dependent origination are only twelve, then without teaching a result of aging-and-death, cyclic existence would have an end. Without teaching a cause for ignorance, cyclic existence would have a beginning. Or else additional links of dependent origination should be established, and yet further ones beyond those, resulting in the fault of infinite regress (the objection). They should not be established further, yet neither is there the former fault, for herein the World-Honoured One has already revealed [this] through implicit meaning. How has it been revealed? (the questioning)." The verse says:
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- 俱舍論頌疏論本 — Classical Chinese