成唯識論掌中樞要 1.65

1.65

Regarding the division of the root verses of the Cheng weishi lun: Relying on the thirty-eighth fascicle of the Yogācārabhūmi-śāstra, which states: "When bodhisattvas seek the true Dharma, where should they seek it? They should seek it in all five fields of knowledge (vidyā-sthāna): 1. inner knowledge (adhyātma-vidyā); 2. logic (hetu-vidyā); 3. linguistics (śabda-vidyā); 4. medicine (cikitsā-vidyā); 5. the arts and crafts (śilpa-karma-sthāna-vidyā)." The words of the Buddhas are called inner knowledge, and so on, up to all worldly crafts and professions being called the arts and crafts. How many aspects do each of these operate in? Inner knowledge treatises operate briefly in two aspects: 1. demonstrating the aspect of correct cause and effect; 2. demonstrating the aspect that what has already been done is not lost, and what has not been done is not obtained. Treatises on logic also have two aspects: 1. demonstrating the aspect of the victory of vanquishing others' arguments; 2. demonstrating the aspect of the victory of escaping others' arguments. Treatises on linguistics also have two aspects: 1. demonstrating the aspect of establishing grammatical bases and what can establish them; 2. demonstrating the aspect of the excellence of verbal craft. Treatises on medicine have four aspects: 1. demonstrating the nature of disease; 2. demonstrating the causes of disease; 3. demonstrating the arising of disease once it has been stopped; 4. demonstrating its non-arising once it has been stopped. Treatises on the arts and crafts demonstrate the various distinct aspects accomplished through each individual craft and profession. Since a bodhisattva first learns inner knowledge, and within inner knowledge, correct cause and effect serves as its aspect, it should therefore be divided into two: 1. the stage of not yet having embarked; 2. the stage of having already embarked. Therefore, the first twenty-five verses of the Triṃśikā clarify the aspect of correct cause and effect in the stage of not yet having embarked, and the final five verses clarify the aspect of correct cause and effect in the stage of having already embarked. The former [section], on the aspect of correct cause and effect when not yet having embarked, is again divided into two: the first seventeen verses clarify the aspect of the correct cause—because of consciousness transforming, all dharmas are able to arise, taking consciousness as their cause. The next eight verses clarify the aspect of the correct effect—due to the seed-consciousness, the results of the dharmic essences of various conceptual constructions and the results of states such as maturation (vipāka) are produced; the text of the six verses explaining the three natures and so forth, because it resolves objections, is subsumed under the aspect of the effect. If the arising of all results takes consciousness alone as their cause, and there is only consciousness, why did the World-Honoured One speak of the three natures and so forth? Therefore, it belongs to the effect. Within the aspect of correct cause and effect of the stage of having already embarked in the final five verses, the text is again divided into two: the first four verses reveal the aspect of the correct cause; the final one verse reveals the aspect of the correct effect. In these two stages, the meaning also concurrently clarifies in full the aspect that what has already been done is not lost and the aspect that what has not been done is not obtained; because the meanings of both not yet having embarked and having already embarked are complete, by reasoning one can infer and know this. There are various non-Buddhists who mostly conceptualize things as permanent; therefore the aspect of cause is clarified to shatter this attachment to permanence. There are Hīnayāna masters and the seven kinds of annihilationists who mostly conceptualize things as annihilated; therefore the aspect of effect is taught to shatter their attachment to annihilation. Now, in order to shatter these, it is clarified that they are neither annihilated nor permanent. Therefore, the seventeen verses that clarify the cause are divided into three: the first verse and a half designates that the objects transformed by consciousness lack an actual self and dharmas; fourteen and a half verses explain that the substances of the transforming [consciousness] and the transformed [objects] are not a self or dharmas; one verse explains the meaning of "transformation".