瑜伽師地論略纂 13.76

13.76

The treatise says: "All phenomena of the parikalpita-svabhāva..." and so forth. Since the minds of the three natures are with outflows, they are all called parikalpita, which is [the category of] vikalpa among the five dharmas. Because they realize the principle of the two kinds of emptiness, they have already been harmonized as above. Regarding "being truly existent entities, they are conventionally existent": compared with the parikalpita-svabhāva which lacks intrinsic substance, these are paratantra-svabhāva which have intrinsic substance, hence they are called "real"; yet they are not like the pariniṣpanna-svabhāva, hence they are called "conventionally existent." Regarding "relative to those phenomena, one cannot definitively say they have the mark of being different or not different" and so forth: here there are three perspectives: first, seeds relative to the mūlavijñāna; second, seeds relative to active manifestations; third, seeds relative to the perfuming agents. All are not different and not identical, yet they resemble tathatā. Although the ultimate truth of tathatā differs from the conventional truth, their being neither identical nor different is on a par, hence it is used as an analogy. Here we take the perspective of the perfuming agent relative to the seed, because it is its energetic trace, as well as being not different from the active manifest fruit produced, as the superior [view]. "Omnipresent dauṣṭhulya": because they are parikalpita seeds, they are called omnipresent seeds; because they are bound and fettered by outflows and are rigid and crude, they are called dauṣṭhulya. Furthermore, because dauṣṭhulya seeds serve ubiquitously as causes for all phenomena, they are termed "omnipresent." Fascicle 15 of the Xianyang [shengjiao lun] states: this dauṣṭhulya is the suffering of conditioned existence (saṃskāra-duḥkhatā), hence it is termed "omnipresent." Such passages separately describe the intrinsic nature and locus of seeds, hence it is said that seeds are established. The preceding reasoning explained non-difference and non-identity; furthermore, the preceding provisional teaching was within the six consciousnesses and other active formations; here, following the gate of ultimate truth, it is therefore said that they are established in the mūlavijñāna. Question: "If supramundane dharmas are produced from seeds that have tathatā as their objective-support condition, and are not produced from seeds accumulated by those habit-energies," how is this? Dharma Masters Bei and Jing say: When one is about to enter the stage of the aids to liberation (mokṣabhāgīya), one contemplates the teaching of the twelve divisions of scriptures. This teaching originates distantly from the pure dharmadhātu; by taking this teaching as an object, up until entering the stage of the aids to penetration (nirvedhabhāgīya) just prior to realizing the path of seeing, one takes the teaching as object; because of the power of repeated cultivation, it is called having tathatā as the objective-support condition. Having entered the path of seeing, this uncontaminated wisdom of the path of seeing, which takes it as an object, was originally uncontaminated; because it is uncontaminated, now that it fixes upon tathatā, it immediately perfumes into seeds; that is, the actively manifested wisdom is produced from seeds that take tathatā as their objective-support condition. These seeds are not produced from a cause-condition; there is only the preceding worldly supreme state (laukikāgradharma) as the immediately preceding condition, contemporaneous dharmas as the dominant condition, and tathatā as the objective support; after reaching the subsequent thought-moment, they then arise from cause-conditions. Furthermore, because the worldly supreme state of the nirvedhabhāgīya takes the teaching of tathatā as its objective support, with this as the cause-condition, the seed produces the wisdom of the path of seeing; thus the worldly supreme state is termed the seed that has tathatā as its objective-support condition. Because the cultivation taking the mental image of the teaching of tathatā is the condition, it is said to be produced from seeds that have tathatā as their objective-support condition. This is the position of Master Jayasena. Relying on this text, he therefore says that all are formed from new perfuming. Guṇamati explains: In one's own stream there are inherently existing uncontaminated seeds; because one takes the teaching as an object in the stages of the aids to liberation and so forth, it is called having tathatā as an objective-support condition. At that time, the old seeds thereupon increase; through the inherently existing seeds, one is able to enter the stage of the aids to liberation. Furthermore, when entering the path of seeing, through having previously practiced the contemplation taking tathatā as its object, it now matures and fixes upon tathatā; tathatā is then the objective-support condition, and the inherently existing uncontaminated seeds are then able to produce this fruit of actively manifested wisdom. Because of taking tathatā as the object, the seed only then produces the active manifestation; hence it is said to be produced from seeds that have tathatā as their objective-support condition. As for Bodhisattva Dharmapāla, he agrees with Guṇamati, yet in the stage of the aids to liberation further uncontaminated seeds are produced; upon reaching the path of seeing, the directly produced inherent seeds assist as dominant conditions from the perspective of right view. Master Jing says, further explaining on behalf of Dharmapāla and others: taking tathatā as the objective support, they are produced from their own seeds; hence it is said to be produced from the objective-support condition of tathatā. Its four conditions are fully present. According to the lineage transmission and the Great Master: like Master Jayasena's view, newly perfumed uncontaminated seeds only exist at the first bhūmi, or they are not produced from cause-conditions, and at that time are produced because they take tathatā as their objective support; furthermore, they are produced using the worldly supreme state as a cause-condition, the same as before. As Master Guṇamati says: inherently uncontaminated seeds are not newly existent now, and tathatā is also like this; inherently existing uncontaminated seeds by nature take tathatā as their object and are subsumed under the objective-support condition of tathatā; right view on the path of seeing is produced using the inherent seeds, hence it is said to be produced from seeds that have tathatā as an objective-support condition. As for Bodhisattva Dharmapāla: there are inherently uncontaminated seeds; like Master Guṇamati, one must newly produce uncontaminated seeds before right wisdom can newly arise, newly perfuming the old seeds; when producing the fruit, all can take tathatā as an object; that is, the seed nature possesses taking tathatā as its objective-support condition, and so it is produced from this seed; hence it is said to be produced from seeds that have tathatā as their objective-support condition. Furthermore, if there were no new perfuming, old seeds would definitely not produce the fruit; now, speaking of the newly perfumed is stated in terms of the superior, hence it is said to be produced from seeds that have tathatā as their objective-support condition.