瑜伽師地論略纂 7.7

7.7

In the explanation of phenomena existent by conventional characteristics, the text is divided into four: first, a general brief question, answer, and marking out; second, question, answer, and listing of names; third, individual explanations in turn; fourth, a general concluding establishment. Regarding "manifesting this by means of this": this refers to completely manifesting this entity by means of this very entity. Regarding "manifesting that by means of that": this refers to distinctly manifesting another entity by means of another entity. Regarding "apart from both this and that": this refers to being neither of the previous two, such as the door of a house. In "manifesting this by means of this," the solidity of earth up to the movement of wind all operate in the sphere of real characteristics; the blaze of a flame and so forth all operate in the sphere of conventional characteristics. "Blaze" (hui) is another name for conventional fire, for fierce flaming is called hui. In "manifesting that by means of that," Devadatta and so forth are conventional designations of sentient beings; food, drink, and so forth are conventional designations of dharmas. In "apart from both this and that," regarding the door of a house and so forth, the house is large and the door is small, so it does not completely manifest its own nature by means of this very thing, nor is there a separate door apart from the house, nor does it further manifest that by means of that; therefore, it is neither. Regarding "ten out of a hundred, three out of ten," and so forth: this merely relies on these numbers, not being strictly limited to them. Saying five out of a hundred, one out of ten, and so forth are all of this kind. Regarding "the discourse mutually established by all has six kinds": here, by citing consciousness and the distinct characteristics of the five universal mental factors, the intention is to show that conventional dharmas of common characteristics are not separate from real dharmas; these distinctly apprehended intrinsic characteristics are also real dharmas. The conventional dharmas of common characteristics apprehended in the six kinds superimpose upon intrinsic characteristics the nature of characteristics that can give rise to discourse; they are called mutually established discourses, such as pots and bowls. Therefore, Vijñaptimātra says: "Convention means superimposition; it is not a real characteristic, for upon what is transformed by the six, each attaches to its own real intrinsic characteristic and superimposes upon it." Although the characteristics apprehended by the specific mental factors (viniyata) can also mutually establish conventional words, because these six kinds necessarily pervade all objects, other objects are not mentioned. The discourse arisen from mutual establishment among beings must rely on these six characteristics; it does not say that these six characteristics are definitively conventionally existent. However, Vijñaptimātra says: "Manaskāra can cognize the general characteristics of a thing, while other mental factors apprehend specific characteristics"; here it states that it pervades both objects. Or, this merely cites what can apprehend the general object; hence it says that what is apprehended by manaskāra can give rise to consciousness. Otherwise, it would contradict treatises like the Prakaraṇāryavācā, which say that apprehending the object in general is called mind, and also specifically call them mental factors. However, Fascicle 65 states one kind of convention, saying: "If a phenomenon designates an intrinsic characteristic dependent upon other things, it is called conventionally existent." Such as designating a self dependent upon the aggregates, conventionally establishing matter (rūpa) dependent upon the actual things of the characteristics of matter, establishing a house dependent upon color, smell, and so forth, establishing birth, old age, and so forth dependent upon the actual things of the characteristics of the aggregates, up to conventionally establishing space dependent upon the non-functioning of all matter—such are of this type. The Abhidharmasamuccaya and others speak of two conventions: dependent upon the domain of name-and-word conceptualization, or dependent upon the domain of other characteristics. The Pañcaviṃśatisāhasrikā-prajñāpāramitā speaks of three conventions: convention of names, convention of receiving, and convention of dharmas. Vijñaptimātra also speaks of three conventions: aggregation, continuity, and states. The Tattvasiddhi-śāstra states four conventions: convention born of cause, convention of mutual dependence, convention of continuity, and convention born of conditions. Fascicle 100 of this treatise states six conventions: convention of aggregation, convention of cause, convention of effect, convention of range, convention of state, and convention of relativity. Here and in Fascicle 18 of the Prakaraṇāryavācā, six conventions are further stated, all explained as in the second commentary on the Abhidharmasamuccaya.