成唯識論了義燈 1.85

1.85

Furthermore, concerning the intention in composing the treatise: although there are six points of significance, they do not go beyond two kinds: first, to maintain the correct Dharma; second, to bring sentient beings to accomplishment. As for maintaining the correct Dharma: the six causal conditions arise sequentially from the last to the first. Names, phrases, and syllables are the Dharma (teaching); what is expressed is the significance (meaning). Meaning reveals practice, and practice reveals the fruit; the Dharma is the phrasing. If the phrasing has an orderly sequence and the phrases, flavors, and names accord with reason, then the drift of the meaning will be worthy of regard. Therefore, the intention in composing the treatise is to adorn the phrasing so that the meaning becomes agreeable; phrasing having conformed to reason, the drift of the meaning is thereby rendered agreeable, which makes the profound meaning easy to understand—that is, the fifth significance arises from the sixth significance. Once the profound meaning is clearly manifested and easy to understand, the meaning will have a clear path: what was dispersed can then be collected in one place—that is, the fourth significance arises from the fifth. The meaning being no longer dispersed, what was confused and lost becomes clearer—that is, the third significance arises from the fourth. What was confused and lost having become clearer, by relying on the definitive meaning one is able to enter the correct state [of certainty]. Because one enters the correct state, one is liberated from bondages—that is, the second significance arises from the third. Once one is liberated from the obstacles of afflictions, one is then able to receive and explain it; being able to hear and receive it, and also able to explain it, the meaning will be widely propagated—that is, the first significance arises from the second. Furthermore, in order to cause sentient beings to accomplish superior prajñā, treatises must be composed. Accomplishing the essence of prajñā involves the former three points of significance, while accomplishing the functions of prajñā involves the latter three points of significance; therefore, the causes for composing treatises combine to make six points of significance. That accomplishing the essence of prajñā has three points of significance means: there are three kinds of afflictions that obstruct prajñā: 1) ignorance, 2) doubt, and 3) arrogance. To cause sentient beings to give rise to liberation and eliminate the obstacle of ignorance, the Dharma and meaning must be made to increase; hence, the first significance accomplishes the initial portion of prajñā. Although one has already understood the Dharma and its meaning, regarding the four truths one still has doubt and confusion; because of doubt and confusion, understanding of the four truths is obstructed, and one cannot become a noble one. The four truths must be explained so that one obtains correct understanding and eliminates doubt and confusion. Once doubt and confusion are eliminated, at the time of becoming a noble one, one immediately attains liberation; hence, the second significance accomplishes the middle portion of prajñā. Although one has already become a noble one and eliminated doubt and confusion, one still gives rise to arrogance: regarding the objects of the six sense-fields one gives rise to craving and attachment, generates the thought of 'what belongs to me', and regarding the principle of non-self one still has points of confusion and loss; one must explain more clearly what has been confused and lost, so that one enters the path of cultivation (bhāvanāmārga) and eliminates arrogance and so forth; hence, the third significance accomplishes the final portion of prajñā. As for the functions of prajñā, its activity and utility are of three kinds: 1) penetrating the real meaning, 2) expounding it for others, and 3) establishing the real meaning. These three are precisely correct view, correct thought, and correct effort within the eightfold noble path. Being oneself able to penetrate the real meaning is correct view. Furthermore, when one explains it for others, one must activate vitarka and vicāra; hence, the second function is correct thought. Others having obtained understanding, to cause them not to regress, one must establish the real meaning; when establishing it, one must exert effort; hence, the third function is correct effort. If the meaning has no clear path, being dispersed without being gathered, it cannot be penetrated; therefore, one must collect the dispersed meaning and gather it in one place, so that it can be penetrated; hence, the fourth significance accomplishes the first function. If expounding it for others, one must differentiate the profound meaning so as to make it easy to understand; hence, the fifth significance accomplishes the second function. If one wishes to make others' understanding non-retrogressing, one must adorn the phrasing so that the meaning becomes agreeable, whereupon their understanding mind will be firm and clear; hence, the sixth significance accomplishes the third function. Furthermore, treatises must be composed in order to accomplish vipaśyanā and śamatha for sentient beings. The former three points of significance accomplish vipaśyanā, and the latter three points of significance accomplish śamatha. The root of saṃsāra consists of two afflictions: 1) ignorance and 2) craving. As such they obstruct the two respectively, which are the afflictions of [the path of] seeing and [the path of] cultivation. Entering [the path of] seeing smashes ignorance, and being on [the path of] cultivation smashes craving. Vipaśyanā has three virtues: 1) swift wisdom, 2) decisive wisdom, and 3) subtle wisdom. Being able to penetrate many Dharmas and meanings in a single moment is swift wisdom. Just as Śakra is called 'Thousand-Eyed'—not that he possesses a thousand physical eyes, but because he can see a thousand phenomena at one time, he is called Thousand-Eyed; swift wisdom is also like this; hence, the first significance accomplishes swift wisdom. If one is indecisive regarding objects, understanding will not arise; one must generate decisiveness and resolve doubting and confused minds; hence, the second significance accomplishes decisive wisdom. Although wisdom is decisive, if it is a coarse understanding, it only understands coarse objects and cannot penetrate the profound meaning; one must further generate subtle wisdom to penetrate profound objects; if there is confusion and loss, wisdom is not subtle; if what is confused and lost is clarified, one attains subtle wisdom; hence, the third virtue accomplishes the third wisdom. If classified according to the three wisdoms, they correspond in order to the wisdoms born of hearing, thinking, and cultivating; or they may be classified into initial, middle, and final solely in terms of the meaning of the wisdom of cultivation. Śamatha also has three states: 1) being in concentration, 2) being supramundane, and 3) being non-retrogressing. In concentration one is free from distraction, yet sāsrava concentration is still not supreme, so one is further caused to attain anāsrava concentration and transcend the world. Although one has attained supramundane concentration, if it can regress and be lost, it is still not supreme, so one is further caused to attain non-retrogressing concentration. If the Dharma and meaning are dispersed, it is difficult to be in concentration; hence, the fourth significance, collecting dispersed Dharma and meaning and gathering them in one place, accomplishes the first virtue. If the profound meaning is obscure, anāsrava concentration will not arise; when the profound meaning is clearly apparent, superior concentration is able to arise; hence, the fifth significance accomplishes the second virtue. Phrasing is the basis for cultivating concentration; if the phrasing accords with reason, one faithfully accepts the teacher's instruction, and remembers it without forgetting, then the concentration cultivated will not regress; hence, the sixth significance accomplishes the third virtue of concentration. Furthermore, treatises are composed for the sake of refutation and establishment. For refutation: to refute four kinds of afflictions: 1) to refute the ignorance that is confused about the ultimate and the conventional, also called the ignorance that is confused about the place of arising and ceasing; 2) to refute the ninety-six kinds of heterodox views; 3) to refute the views that obstruct liberation; 4) to refute the ignorance that is confused about cause and effect. To refute the ignorance that is confused about the ultimate and conventional: suffering and origination are the conventional; not understanding these is called ignorance confused about the conventional; cessation and the path are the ultimate; not understanding these is called ignorance confused about the ultimate. Suffering and origination are the place of arising; cessation and the path are the place of cessation. Therefore, to cause penetration of the principle of the four truths, this ignorance is refuted, which is why treatises are composed. 2) To refute the ninety-six views: these are the ninety-six kinds of tīrthikas, each having their own retribution; to cause sentient beings to recognize the correct principle, these views are refuted. 3) To refute the views that obstruct liberation: these are the sixty-two views; arising from annihilationist and eternalist views, the sixty-two views are generated, and these views run directly counter to liberation; this is to cause sentient beings to leave behind grasping at annihilationist and eternalist views and to refute these views. 4) To refute the ignorance that is confused about cause and effect: the twelvefold dependent origination is cause and effect; wishing to show that saṃsāra is established relying on causes, and without causes it is not established, it causes one to leave behind views of other-creation and so forth, and to penetrate the cause and effect of saṃsāra. Second, for establishment: to establish suchness, expedient means, and unshakeability. This has three meanings: 1) establishing suchness, 2) establishing expedient means, and 3) causing unshakeability. 'Suchness' is the real principle. 'Expedient means' is the wisdom that penetrates suchness. 'Unshakeability' means that if one attains this expedient means, correct view cannot be shaken. Just as with the householder Śūra: by nature he was extremely stingy and greedy, and when people came to him to beg, none received anything. The Buddha, knowing his faculties were ripe and the time to attain the Way had arrived, went to transform him. The Buddha explained to him the practice of giving; hearing it, he was greatly frightened and asked the World-Honoured One: 'Is there only this practice, and no other practice?' The Buddha answered him, 'I take only giving as the practice: for instance, non-killing is giving, which is giving fearlessness to others; and causing oneself not to steal is giving wealth to others.' He then explained the ten wholesome actions to him in sequence; hearing that one could accomplish giving without diminishing one's own wealth, he gave rise to great joy, praised the Tathāgata, and ordered someone to bring two coarse garments to offer to the Buddha. The Buddha's merit elicited the fine, not the coarse; when the servant was told to fetch the coarse, he only obtained fine ones, and in his mind he begrudged the fine. He went himself to fetch them and bring them out: attempting to take the coarse, he still got the fine; unable to choose [coarse ones], he then took the fine ones to offer to the Buddha. The Buddha, having received them, explained the four truths to him; the householder and his retinue all attained the first fruit, and took all their wealth and jewels to offer entirely to the Buddha. After the Buddha had departed, the Demon King, wishing to destroy his correct view, manifested the Buddha's physical form and came to the householder's place. The householder saw him and was joyful. The Demon King explained the four truths perversely for the householder, and also described suffering as happiness. The householder reflected, his correct view unswerving; knowing this was not the Buddha, he said to the Demon King: 'You are definitely not the Buddha. It is like a rooster crowing, making the call of a cuckoo (kokila).' This is precisely suchness, expedient means, and unshakeability. To establish suchness and expedient means and cause them to be unshakeable, treatises are composed. Refutation is the expedient means to destroy bondages; establishment is the expedient means to reveal liberation; it is to cause one to leave bondages and attain liberation. Furthermore, treatises are composed to cause one to attain ten kinds of wisdom-capacity: 1) the wisdom-capacity to cut off the intention of turning one's back on the correct Dharma: for those tending toward false teachings, it cuts this off so that they do not turn their backs on the correct Dharma and tend toward false teachings; 2) the wisdom-capacity to enter the correct Dharma: for those with an equanimous mind who, though not turning their back on the correct and tending toward the false, abide neutrally, it causes them to enter the correct Dharma; 3) the wisdom-capacity to bring to maturity: for those who have already entered the correct Dharma, it causes their wholesome roots to mature; 4) the wisdom-capacity to cause the attainment of liberation: when wholesome roots are already mature, it transforms them further, causing them to attain liberation; 5) the wisdom-capacity to cause the attainment of the five sciences (pañcavidyā): the reason it causes the attainment of the five sciences is to refute false treatises and subdue others; 6) the wisdom-capacity to examine faults: examining one's own three karmas for faults or lack thereof, regulating them by the Vinaya and Dharma to obtain present happiness; if without fault, one receives respect and offerings in the present life; 7) the wisdom-capacity of correct vows: vowing for superior, wholesome matters, in order that all future aspirations will be fulfilled; 8) penetrating the Śrāvakayāna; 9) penetrating the Pratyekabuddhayāna; 10) penetrating the Buddhayāna. These three wisdom-capacities are for preaching the Dharma in accordance with the capacities and natures of sentient beings. Sentient beings' capacities and natures differ; following what is suitable, one transforms them through the teachings of the three vehicles. Furthermore, another treatise master states that the intention in composing treatises is generally for four matters: 1) to cut off sentient beings' doubts regarding the four truths; 2) to cause them to emerge from evil destinies; 3) to orient them toward the correct Dharma; 4) to cut off inferior aspirations. Inferior aspirations are the aspirations of the two vehicles. The sequential arising of these four intentions can be understood by contemplating them.