成唯識論了義燈 3.19

3.19

Second, concerning the intention in explaining them: First, analyzing the Hīnayāna. The Mahāvibhāṣā, fascicle thirty-nine, states: 'Question: Why was this treatise composed? Answer: In order to analyze the meaning of the sūtras. Furthermore, in order to refute other schools and reveal the correct doctrine. Furthermore, in order to mark and distinguish conditioned phenomena, they are called conditioned characteristics.' Although this explains the reason for teaching three in the sūtras, it also explains the intention behind the characteristics. In reality there are four characteristics, but the sūtras mention three. To explain the meaning of this sūtra there are many alternatives, which also explain the intention behind the characteristics, as briefly analyzed in the Commentary. Next, revealing the Mahāyāna: According to the Prakaraṇāryavācā, fascicle eighteen, characteristics and so forth are taught in order to give rise to discourse subordinated to a principal referent. Thus that treatise states: 'Discourse subordinated to a principal referent means that discourse must be subordinated to a principal referent before its characteristic can be understood, and cannot be without subordination to a principal referent. As when speaking of the characteristic of arising: whose arising is this? Looking to the subordinate principal, one gives rise to this discourse, namely, the arising of matter, the arising of sensation, perception, formations, and consciousness; this is not like when speaking of matter: whose matter is this? Looking to the subordinate principal, one gives rise to this discourse. As it is with arising, so it is with duration, alteration, impermanence, and other formations not associated with mind; their categories should all be understood according to their proper application; this is called discourse subordinated to a principal referent.' In the Yogācārabhūmi, fascicle forty-six, there are many alternatives: 1. to cause the contemplation of impermanence; 2. to contemplate conditioned phenomena as suffering; 3. to know the selflessness of dharmas; 4. to cause the realization of nirvāṇa. These are explained extensively there. The Abhidharmasamuccaya speaks of contemplating arising, aging, and duration, and its intention is also the same as this. If this treatise metaphorically establishes the four characteristics to distinguish them from the unconditioned, its intention is also the same as that: contemplating impermanence, realizing nirvāṇa, and so on; the features are as in the text.