成唯識論掌中樞要 2.231

2.231

The fifth fascicle of the She dasheng lun explains eight similes to illustrate the dependent nature. Why is it that, when there is no external object, conceptually constructed [phenomena] clearly manifest like objects of cognitive domain? To dispel this doubt, it speaks of the simile of an illusion. Just as an illusory elephant appears although there is actually no real elephant, so too is the dependent nature as an objective cognitive domain: although the six āyatanas of cognitive objects such as form do not exist, when conceptually constructing them, they appear as if there were six āyatanas of cognitive objects. Asvabhāva himself later explains this as arising from doubt concerning internal things. Various masters explain that this refers to doubts arising concerning the forms, sounds, fragrances, and so on of the internal body, and therefore it speaks of the simile of an illusion. Bodhisattva Vasubandhu gives two alternative explanations. His second explanation says that the simile of an illusion here is to eliminate the six internal bases, namely the eye and so on. For example, just as an illusory elephant, though not existing in reality, appears and can be apprehended, on this basis we can evaluate Asvabhāva's 'six āyatanas of cognitive objects such as form' as not being the six external āyatanas of form, sound, fragrance, and so on, but rather the six internal āyatana dharmas of the eye and so on. Because the eye and so on are physical forms, it says 'form and so on'. Saying 'the six bases of form and so on' also poses no hindrance in principle. If that were not so, what difference would there be from that which is eliminated in the second [simile]? An ancient explanation says that the first is the essence of the sensory data, and the second is the container world; thus the two differ. Furthermore, just as when a mirage wavers there is actually no water and yet the perception of water arises, the external container world is also just like this. Furthermore, just as in a dream the collection of citta and caitasikas arising from sleep is extremely obscure, and although there are no diverse objective items such as women, there is an experience of agreeable and disagreeable objects, waking consciousness is also like this. Furthermore, just as in a reflection in a mirror and the like one turns back to see the original entity (bimba) and claims, 'Now I see a distinct reflection,' yet this reflection actually does not exist at all, so too, using as a condition the original entity of wholesome or unwholesome volitional karma of the un-concentrated states (asamāhita-bhūmi), the reflection-result arises in just the same way. The Cheng weishi lun says 'reflection in a mirror'. Furthermore, just as with a shadow, because a shadow puppeteer obscures the light, various shadows arise, so too in the concentrated states and so on, various consciousnesses operate distinctively where there is no real object. Furthermore, just as an echo actually has no sound and yet makes the listener seem to hear multiple kinds of linguistic cognitive domains, so too is the verbal karma of various speech. Furthermore, just as with the moon in the water, because of the moist, slippery, and clear nature of water, although there is no moon, a moon can be apprehended, so too the mind associated with various samādhis, whose nature is moist and clear from being perfumed by taking the cognitive domain of real objects as its condition, operates as if there were a real object although it has no cognitive domain of a real object. What difference is there between this and the fourth [simile of] a reflection? There is a difference between the concentrated and un-concentrated states. Furthermore, just as with a phantom transformation, it is designated a phantom based on this transformation; although it has no real existence, the transformer is not deluded and diligently makes effort in what is to be transformed. The bodhisattva is also like this: although there are no conceptually constructed sentient beings, out of compassion for sentient beings of the dependent nature, he goes to their respective birthplaces and assumes a physical body. Asvabhāva explains: It should be known that here the similes have just so many objects of false attachment—namely, the distinctions between internal and external experiential objects, bodily karma, verbal karma, and the three kinds of mental karma of the un-concentrated states, of the concentrated states, and of the non-erroneous state. For these eight matters, the Buddhas, the World-Honoured Ones, taught eight kinds of similes. The wise who hear this teaching can correctly understand the meanings of both the concentrated and un-concentrated states. Here, the internal is revealed by the first simile of an illusion. The external is revealed by the second simile of a mirage. The distinctions in experiential objects are revealed by the third simile of a dream object. Bodily karma is revealed by the fifth simile of a shadow. Verbal karma is revealed by the sixth simile of an echo. Among the three kinds of mental karma, that of the un-concentrated states is revealed by the fourth simile of a reflection; that of the concentrated states is revealed by the seventh simile of the moon in the water; and that of the non-erroneous state is revealed by the eighth simile of a phantom transformation. Bodhisattva Vasubandhu gives two alternative explanations. His second explanation says: The simile of an illusion is taught to eliminate the six internal āyatanas, namely the eye and so on. The simile of a mirage is taught to eliminate the container world. The simile of a dream is taught to eliminate the experienced cognitive objects such as form, revealing that although forms and so on seen in a dream definitely do not exist, they can serve as causes to give rise to the distinction between agreeable and disagreeable experiences. The simile of a reflection is taught to eliminate the results of bodily karma, revealing that with wholesome and unwholesome karma as conditions, reflections of other forms arise. The simile of an echo is taught to eliminate the results of verbal karma, revealing that the cause of verbal karma induces results of verbal karma just like an echo. The simile of a shadow is taught to eliminate the results of mental karma of the un-concentrated states, revealing that the results obtained from this mental karma are just like a shadow. The simile of the moon in the water is taught to eliminate the results of mental karma of the concentrated states, revealing that the results of mental karma of the concentrated states are just like the moon in the water. The simile of a phantom transformation is taught to eliminate mental karma of the category of hearing [the Dharma]; 'the category of hearing' refers to what has been perfumed by hearing and reflection, and this reveals that the mind belonging to the category of hearing operates distinctively just like a phantom transformation. This meaning teaches the eight similes to eliminate internal and external experiential distinctions, the results of bodily and verbal karma, and the three kinds of mental karma. This differs from Asvabhāva. The Diamond Sūtra says: 'All conditioned dharmas / Are like stars, cataracts, lamps, / Illusions, dew, bubbles, / Dreams, lightning, and clouds; / One should view them thus.' Regarding the nine similes here, Bodhisattva Vasubandhu explains: They individually illustrate nine things—namely, the view, the sign, consciousness, the container world, the body, sensation, and the past, present, and future periods; therefore, nine similes are spoken. Because each relies on a distinct meaning, they cannot be conflated, since the explanations of the verse differ. The Madhyāntavibhāga-śāstra states that the eight similes apply to both the dependent and the conceptually constructed natures: the appearance illustrates the dependent, while the reality illustrates the conceptually constructed; this too is not contradictory.