大乘百法明門論解 2

English (machine translation) 2

Language: English

2.2

Translated under imperial decree by Xuanzang, Tripiṭaka Master of the Tang

2.3

Annotated and explained by Dharma Master Kuiji of Cien of the Tang

2.4

Augmented and revised by Dharma Master Putai of Lu'an of the Ming

2.5

Fifth, the twenty secondary afflictions (upakleśa):

2.6

This separately states the heading; below, it separately lists the names.

1. Wrath, 2. Enmity, 3. Affliction, 4. Concealment, 5. Deceit, 6. Flattery, 7. Arrogance, 8. Harmfulness, 9. Jealousy, 10. Parsimony, 11. Shamelessness, 12. Non-dread, 13. Lack of faith, 14. Laziness, 15. Heedlessness, 16. Torpor, 17. Restlessness, 18. Forgetfulness, 19. Incorrect knowing, 20. Distraction.

2.8

"Wrath" (krodha) has bursting out in anger in confrontation with unbeneficial objects before oneself as its nature; its function is being able to obstruct non-wrath and grasping weapons. "Grasping weapons" means weapons and arms; because one who harbors wrath and enmity mostly produces violent and evil bodily expressive karma, it is subsumed under a portion of anger. "Enmity" (upanāha) is preceded by wrath, has harboring evil without relinquishing it and forming grudges as its nature; its function is being able to obstruct non-enmity and burning vexation. "Burning vexation" means that one who holds a grudge cannot bear or endure it and is constantly burning with vexation. "Affliction" (pradāsa) is preceded by wrath and enmity, has dwelling on and encountering violent evil with indignation and obstinacy as its nature; its function is being able to obstruct non-affliction and stinging. "Dwelling on and encountering" means pursuing past evils and encountering present contrary conditions, so that the mind becomes indignant and obstinate, mostly bursting out in clamorous, violent, savage, base, and harsh speech to sting others; this too is a portion of anger. "Concealment" (mrakṣa) has hiding one's own committed transgressions out of fear of losing profit and reputation as its nature; its function is being able to obstruct non-concealment and regretful vexation. "Regretful vexation" means that if one conceals transgressions, one will inevitably have regretful vexation later and be uneasy; it consists of two portions, greed and delusion: if one conceals transgressions without fearing future suffering, it is subsumed under a portion of delusion; if one conceals transgressions fearing the loss of profit and reputation, it is subsumed under a portion of greed. "Deceit" (māyā) has falsely displaying virtues and trickery in order to protect profit and reputation as its nature; its function is being able to obstruct non-deceit and wrong livelihood. "Falsely displaying, etc." means that the deceitful person harbors ulterior motives in mind and mostly displays untruthful, wrong livelihoods; this is a portion of greed and delusion. "Flattery" (śāṭhya) has crooked insincerity and falsely setting up unusual deportment to mislead others as its nature; its function is being able to obstruct non-flattery and receiving instruction. "Misleading others, etc." means that the flatterer, to mislead others, accommodates the times and falsely devises expediencies to win others' favor; or hides his own faults and cannot accept the correct instruction of teachers and friends; it is also a portion of greed and delusion. "Arrogance" (mada) has infatuated haughtiness through deep attachment to one's own flourishing circumstances as its nature; its function is being able to obstruct non-arrogance and serving as a basis for defilement. "Serving as a basis for defilement" means that being intoxicated with arrogance produces and increases all defiled dharmas; this is a portion of greed. "Non-arrogance" is non-greed. "Harmfulness" (vihiṃsā) has lack of compassion toward sentient beings and injuring them as its nature; its function is being able to obstruct non-harmfulness and harassing. "Harassing" means that one who is harmful harasses others; it is subsumed under a portion of anger. If one discusses the distinct senses of harmfulness and anger: harmfulness obstructs non-harmfulness and directly obstructs compassion (karuṇā); anger obstructs non-anger and directly obstructs loving-kindness (maitrī). Furthermore, anger can sever life, whereas harmfulness only injures others; this is their difference. "Jealousy" (īrṣyā) has sacrificing oneself for fame and gain, inability to endure others' prosperity, and envy as its nature; its function is being able to obstruct non-jealousy and sorrow. "Sorrow" means that a jealous person, upon hearing of or seeing others' success, deeply harbors sorrow and unease; it also takes a portion of anger as its entity. "Parsimony" (mātsarya) has clingingly craving the Dharma and wealth, inability to give charitably, and stingy hoarding as its nature; its function is being able to obstruct non-parsimony and mean hoarding; it is also a portion of greed. "Shamelessness" (āhrīkya) has disregard for oneself and the Dharma, and slighting the worthy and virtuous as its nature; its function is being able to obstruct shame (hrī) and produce and increase evil conduct. "Disregard" means that having no regard for oneself and the Dharma, one slights the worthy and virtuous and feels no shame over faults and evils; hence it can obstruct shame and produce and increase evil conduct. "Non-dread" (anapatrāpya) has disregard for the world and honoring violent evil as its nature; its function is being able to obstruct dread (apatrāpya) and produce and increase evil conduct. "Disregard for the world, etc." means that having no regard for the world, one honors violent evil and feels no shame over faults and wrongs; hence it can obstruct dread and produce and increase evil conduct. "Lack of faith" (āśraddhya) has lack of acquiescence, joy, and desire toward reality, virtues, and capabilities, and mental impurity as its nature; its function is being able to obstruct a pure mind and serve as the basis for falling. "Basis for falling" means that those who lack faith are mostly lazy. "Laziness" (kausīdya) has sluggishness regarding the cultivation or abandonment of wholesome and unwholesome classes as its nature; its function is being able to obstruct vigor (vīrya) and increase defilement. "Increasing defilement" means that a lazy person nourishes defilement. "Heedlessness" (pramāda) has inability to guard against or cultivate defiled and pure classes and dissipation as its nature; its function is obstructing non-heedlessness (apramāda) and serving as the basis for increasing evil and diminishing the wholesome. What is the entity of this heedlessness? Answer: "Laziness and the three roots [of non-greed, non-anger, and non-delusion] failing to guard against or cultivate defiled and pure dharmas are collectively called heedlessness; apart from these four dharmas, it has no separate intrinsic nature." One may ask: "Do not pride, doubt, and so forth also have this capacity? Why are they not established as the basis?" Answer: "Compared to the four, the power and function of pride and the rest are weak and inferior; therefore it is not established on them." Why do these four dharmas specifically surpass the remaining ones such as pride? Answer: "Because they obstruct the three wholesome roots and obstruct pervasive exertion; the others do not have this capacity, which is why they do not surpass them." "Torpor" (styāna) has causing the mind to be unserviceable with respect to objects as its nature; its function is being able to obstruct pliancy (prasrabdhi) and vipasyanā. One may ask: "What is the difference between torpor and delusion?" Answer: "Delusion has confusion and darkness regarding objects as its nature and directly obstructs non-delusion, but is not muddled heaviness; torpor has muddled heaviness regarding objects as its characteristic and directly obstructs pliancy, but is not confusion and darkness; therefore the two are not the same." "Restlessness" (auddhatya) has causing the mind to be unquiet with respect to objects as its nature; its function is being able to obstruct equanimity (upekṣā) and śamatha. "Forgetfulness" (muṣitasmṛtitā) has the inability to remember clearly with respect to cognitive objects as its nature; its function is being able to obstruct right mindfulness and serve as the basis for distraction. "Basis for distraction" means that when mindfulness is lost, the mind is distracted. Regarding this forgetfulness, some say: "It is subsumed under a portion of mindfulness (smṛti), because it is mindfulness associated with affliction." Some say: "It is subsumed under a portion of delusion, because the Yogācāra[-bhūmi] states that this is a portion of delusion, and delusion causes one to lose mindfulness; hence it is called forgetfulness." Some say: "It is subsumed under a portion of both, because the preceding two texts speak by abbreviation and complementarity." "Incorrect knowing" (asaṃprajanya) has mistaken understanding with respect to the observed object as its nature; its function is being able to obstruct right knowing and committing transgressions. "Committing transgressions" means that those with incorrect knowing mostly commit transgressions. This dharma, some say, is subsumed under a portion of wisdom (prajñā), because it is wisdom associated with affliction. Some say: "It is subsumed under a portion of delusion, because the Yogācāra[-bhūmi] states that this is a portion of delusion, and causing knowing to be incorrect is called incorrect knowing." Some say: "It is subsumed under a portion of both, because the preceding two texts speak by abbreviation and complementarity." "Distraction" (vikṣepa) has causing the mind to drift and wander as its nature; its function is being able to obstruct right samādhi and serve as the basis for evil wisdom. "Basis for evil wisdom" means that one who is distracted gives rise to evil wisdom. One may ask: "What is the difference between distraction and restlessness?" Answer: "Distraction causes the mind to change its object; restlessness causes the mind to change its comprehension—such is their distinguishing mark." That which was stated earlier, 'following the differentiated states of the afflictions and because they are of an outflowing nature', its meaning appears precisely here. The ten beginning with wrath and enmity together with forgetfulness, incorrect knowing, and heedlessness—these thirteen dharmas—are the differentiated states of the fundamental [afflictions]; while shamelessness, non-dread, restlessness, torpor, distraction, lack of faith, and laziness—these seven dharmas—are of an outflowing nature of the fundamental [afflictions]. Some say: "Since these seven have separate entities, why are they called 'outflowing'?" Answer: "Because they arise only with the fundamental [afflictions] as their cause, they are called outflowing."

2.9

Sixth, the four indeterminate (aniyata) [dharmas]:

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This separately states the heading; below, it lists the names:

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1. Drowsiness, 2. Regret, 3. Investigation, 4. Analysis.

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"Drowsiness" (middha) has causing the body to be unpliable and obscurity and contraction as its nature; its function is obstructing contemplation (that is, vipaśyanā). This means that in the state of drowsiness, the body is not pliable, the mind is extremely dark and weak, and does not operate through the [sense] doors. "Obscurity" distinguishes it from being in samādhi; "contraction" differentiates it from waking time. This shows that drowsiness is not without entity and function, yet in mindless states this name is metaphorically established, as with other hindrances and fetters, because it is associated with mind. "Regret" (kaukṛtya) has regretting deeds done badly as its nature; its function is obstructing tranquility (that is, śamatha). This is a metaphorical establishment of the cause's name for the result, because one first dislikes deeds done and only later feels regret. Regretting what was not done before is also subsumed under regret, as in regretfully saying: 'I did not do such a deed before; this is my regret.' According to one opinion, these two each have distinct entities, because their cognitive aspects differ from other mental factors; in accord with their characteristic of delusion, they are said to be conventionally existent. Regarding "investigation and analysis" (vitarka and vicāra): "investigation" means seeking out, having causing the mind to be hurried and operating coarsely with respect to mental-speech objects as its nature; "analysis" means scrutinizing, having causing the mind to be hurried and operating subtly with respect to mental-speech objects as its nature. The functional activity of both dharmas is to serve as the basis for the states of dwelling and not dwelling at ease of body and mind. "Mental-speech objects" means objects apprehended by the mind, which mostly rely on conventional names, and are hence called mental-speech objects. One may ask: "Are the entities of investigation and analysis nominal or real?" Answer: "They both take a portion each of cetanā and prajñā as their entity. If they cause the mind to be at ease, that is the portion of cetanā; if they cause the mind not to be at ease, that is the portion of prajñā. For cetanā is gradual and subtle, whereas prajñā is urgent and coarse. Thus one knows that when causing ease, one employs cetanā without prajñā; when causing unease, one employs prajñā without cetanā. According to Great Master Tongzhao's explanation, there are secondary and primary [functions]: if one primarily employs cetanā, urgent prajñā follows cetanā and can cause the mind to be at ease; if one primarily employs prajñā, gradual cetanā follows prajñā and likewise causes unease. Thus they are employed together."

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Third, the rūpa-dharmas, briefly, are of eleven kinds:

2.14

Regarding 'form' (rūpa): there is form in the sense of resistance (pratighāta), and form in the sense of color (varṇa). The faculties that serve as its basis are only five, while the spheres that are its objects are six—that is, the reflections manifested by both. This distinctively marks the section; below, their names are separately listed.

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1. Eye, 2. Ear, 3. Nose, 4. Tongue, 5. Body, 6. Visible form, 7. Sound, 8. Odor, 9. Taste, 10. Tangible object, 11. Form included in the sphere of mental phenomena (dharmāyatana-saṃgṛhīta-rūpa).

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First, the 'eye' (cakṣus) means illumination. In Sanskrit it is called cakṣu; here this is translated as 'reaching the end of its course' (xingjin), because the eye is capable of traversing completely all objective spheres of visible forms; hence it is called 'reaching the end of its course'. Translating it as 'eye' corresponds in essence and function, according with the language of the Tang. Second, the 'ear' (śrotra) means the capacity to hear. In Sanskrit it is called śrotra or śruta; here this is translated as 'capable of hearing sound'. It repeatedly hears this sound up to where it can be heard. Translating it as 'ear' corresponds in essence and function, according with the language of the Tang. Third, the 'nose' (ghrāṇa) means the capacity to smell. In Sanskrit it is called ghrāṇa; here this is translated as 'capable of smelling'. It smells fragrance and stench; because it repeatedly smells fragrance and stench through this, [it is called ghrāṇa]. Translating it as 'nose' combines essence and function, according with the language of the Tang. Fourth, the 'tongue' (jihvā) means the capacity to taste. In Sanskrit it is called jihvā; here this is translated as 'capable of tasting'. The Yogācārabhūmi-śāstra states: 'Capable of dispelling hunger and thirst, repeatedly generating speech, and manifesting vocatives—this is called the tongue.' It applies to both the ultimate and conventional senses. Translating it as 'tongue' also combines essence and function, according with the language of the Tang. Fifth, the 'body' (kāya): 'body' is named from the two meanings of accumulation and reliance—meaning the accumulation of the primary elements, and the reliance of the various sense faculties. In Sanskrit it is called kāya; here this is translated as 'accumulation'. The bodily faculty is that upon which those many dharmas rely; being accompanied by the various faculties and completely accumulated everywhere, it is therefore named 'body'. Translating it as 'body' corresponds in essence and meaning, according with the language of the Tang. Its essence is just the faculty. The reason these five are called 'faculties' (indriya) is that they all have the senses of generating and exerting preeminence; thus they take the eight dharmas of the producer and produced [elements] as their essence, and are the faculties upon which consciousness relies. Sixth, regarding 'visible form' (rūpa): because it is apprehended by the eye, there are twenty-five types. Namely: blue, yellow, red, white (these four are real); long, short, square, round, coarse, fine, high, low (these are nominal as shapes); regular, irregular, light, shadow, brightness, darkness, smoke, dust, cloud, mist, color of vast distance, revelatory form, and color identical with empty space (these are nominal as states). These all have the meaning of manifesting in spatial locations; they are 'form' in the sense of color. In contrast with the visual consciousness, that which has resistance is called form, which is just the general name for form. Seventh, regarding 'sound' (śabda): it is produced by the four great elements, in the sense of being apprehended by the ear faculty. Overall there are five causes, which encompass twelve kinds of sound. The five causes are: 1. By characteristic: namely, the sense of being apprehended by the ear faculty; this one is general, and the other four are specific. 2. By benefit and harm: this establishes the first three kinds of sound, namely: agreeable sound (which is beneficial), disagreeable sound (which is harmful), and sound that is contrary to both (which applies to both). 3. By distinction of cause: this encompasses the next three kinds, namely: sound caused by appropriated primary elements (speech, etc.), sound caused by unappropriated primary elements (the sound of trees, etc.), and sound caused by both kinds of primary elements (the sound of clapping hands, drums, etc.). 4. Encompassing three by distinction of conventional usage: there is sound universally established in the world, meaning that which is subsumed under conventional speech; sound induced by realization, meaning that which is spoken by the noble ones; and sound of conceptual construction, meaning that which is spoken by outsiders. 5. Encompassing three by distinction of speech: sound subsumed under the valid cognition of noble speech—that is, the eight kinds of noble speech. 'Noble' means correct. These eight kinds of speech do not go beyond seeing, hearing, sensing, and cognizing, encompassing the six faculties, because the nose, tongue, and body all perceive [through sensing]. When answering another person as appropriate: first, if one has seen, one says one has seen, up to fourth, if one has cognized, one says one has cognized; if one has not seen, one says one has not seen, up to eighth, if one has not cognized, one says one has not cognized—this is noble speech. If, first, having seen, one says one has not seen, or not having seen, one says one has seen, up to eighth, not having cognized, one says one has cognized—these are also the eight kinds of ignoble speech. The Subcommentary on the Avataṃsaka-sūtra has only eleven kinds; the Vijñaptimātratā adds echo to make twelve, which awaits further examination. Eighth, regarding 'odor' (gandha): it is apprehended by the nose in the sense of being smellable. Overall there are six kinds, namely: good odor, bad odor, neutral odor, innate odor, composite odor, and transformed odor. Ninth, regarding 'taste' (rasa): it is apprehended by the tongue in the sense of being tasteable. There are twelve kinds, namely: bitter, sour, sweet, acrid, salty, bland, agreeable, disagreeable, contrary to both, innate, composite, and transformed. Tenth, regarding 'tangible object' (spraṣṭavya): it is apprehended by the body in the sense of being tactile; hence it is named tangible. There are twenty-six kinds, namely: earth, water, fire, wind, lightness, heaviness, roughness, smoothness, looseness, urgency, cold, warmth, hardness, softness, hunger, thirst, satiety, strength, weakness, faintness, itching, stickiness, aging, sickness, death, and emaciation. The first four are real; the rest are all nominally established on the basis of the four great elements. Someone may ask: 'Since the rest are nominal, what does the tactile consciousness cognize?' Answer: 'Because it cognizes based on the real; since it cognizes based on the real, how is lightness and so forth known? The mental consciousness concurrent with the five [sense consciousnesses] discriminates it.' Regarding 'form included in the sphere of mental phenomena' (dharmāyatana-saṃgṛhīta-rūpa): it refers to past dharmas without substance that have the meaning of being cognizable [as forms]. There are five kinds: 'Form of extreme distance' (abhinirvṛtta-rūpa / dūrastha-rūpa): based on analytical meditation with imaginary visualization, one breaks down obstructive form until reaching an atom (paramāṇu); hence it is called form of extreme distance. It is also said: 'Seeing the blue, yellow, and other colors of empty space above is manifest color; if one looks toward them from below, this manifest color is extremely distant and hard to see; hence it is called form of extreme distance.' 'Form of extreme reduction' (paramāṇu-saṃgṛhīta-rūpa): also through analytical meditation with imaginary visualization, one breaks down forms that are mutually obstructive like Mount Sumeru down to the point of atoms. It is also said: 'Analyzing long, short, shape, coarse, and fine upon form down to an atom.' 'Mutually obstructive' refers to the colors of faculties, forms, light, darkness, etc., which are obstructive. 'Form produced by meditative concentration' (samādhi-prabhāva-rūpa): refers to the concentration of liberation, as well as fish, rice, mountains of meat, forms of deportment, and so forth; it is also called form produced by the mastery of concentration. Concentration is dhyāna; form produced by mastery refers to the radiance manifested when a bodhisattva enters concentration and the objective spheres of all forms and images perceived—such as when entering the concentration of fire-radiance, fire-radiance appears, and so on. 'Form induced by reception' (samādāna-rūpa): refers to the unmanifest form (avijñapti-rūpa) established by the superior seeds of volition of discipline or indiscipline. Furthermore, 'reception' means receiving, and 'inducing' means taking up: just as when receiving the various categories of precepts, the precepts are rūpa-dharmas, and the precepts received are just the form induced by reception. 'Form of conceptual construction' (parikalpita-rūpa): refers to the faculties and dust-objects transformed by the false conceptualization of the sixth consciousness, which have no real function; hence this name is established. Someone might say: 'While the other four may be discussed as forms, why is that which is induced by reception also called form?' It is simply named after the good or evil forms that it prevents or generates. Of these [five], four are entirely nominal, while one has a small nominal portion and one portion that is real.

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Fourth, dharmas of conditioning factors unassociated with thought (citta-viprayukta-saṃskāra-dharma), of which there are briefly twenty-four kinds:

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These are states of form and mind. They are nominally established under names such as acquisition based on a portion or a state of the previous three types of dharmas. Because conditioning dharmas are of two kinds, this distinguishes them from mental [conditioning factors]; therefore this name is established. This generally marks the section; below they are separately listed:

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1. Acquisition (prāpti), 2. Life-faculty (jīvitendriya), 3. Generic resemblance (nikāya-sabhāga), 4. Ordinary-person nature (pṛthagjanatva), 5. Attainment of non-conception (asaṃjñi-samāpatti), 6. Attainment of cessation (nirodha-samāpatti), 7. Retribution of non-conception (āsaṃjñika), 8. Collection of names (nāma-kāya), 9. Collection of phrases (pada-kāya), 10. Collection of phonemes (vyañjana-kāya), 11. Arising (jāti), 12. Duration (sthiti), 13. Aging (jarā), 14. Impermanence (anityatā), 15. Flowing cycle (pravṛtti), 16. Fixed differentiation (pratiniyama), 17. Association (yoga), 18. Velocity (java), 19. Sequence (anukrama), 20. Time (kāla), 21. Direction (deśa), 22. Number (saṃkhyā), 23. Concordance (sāmagrī), 24. Non-concordance (asāmagrī).

2.20

Regarding 'acquisition' (prāpti): it includes obtaining, accomplishing, and not losing; when rūpa and citta arise and have not yet ceased or been destroyed, this is their state of non-loss. 'Life-faculty' (jīvitendriya): based on what is impelled by karma, upon the seed of the eighth [consciousness], the continuous maintenance of rūpa and citta without interruption of their functional capacity is provisionally established as the life-faculty. 'Generic similarity' (nikāya-sabhāga): because types are similar; there is a distinction between persons and dharmas. 'Generic similarity of persons' is such as that of gods or that of humans; 'generic similarity of dharmas' is such as that of citta or that of rūpa, and so forth. The three vehicles and the five natures are provisionally established under this designation on the basis of classes of persons and dharmas. 'The nature of an ordinary being' (pṛthagjanatva): a portion of the functional capacity upon the seeds of the two obstructions, which causes the differences and distinctions among the destinies [of rebirth], is called 'the nature of an ordinary being'. 'Absorption without ideation' (asaṃjñi-samāpatti): ideation and the like do not operate, bringing peace and harmony to the body, hence it is also called 'absorption' (samāpatti). Or it is said: 'In this absorption, the collection of mental factors of ideation and so forth do not operate at all; but as for calling it "without ideation", the cessation of ideation is foremost. That is, non-Buddhists detest ideation as an illness, long for non-ideation and regard it as subtle and wondrous, and thus establish this name for the absorption.' 'Absorption of cessation' (nirodha-samāpatti): causing non-constant mental states and mental factors to cease (the six consciousnesses), as well as causing the defiled seventh [consciousness's] collection of constantly operating mental states to cease entirely, is the mark of this absorption. Now, one who cultivates non-ideation forms the thought of transcendence, whereas in cessation, one forms the thought of complete tranquil cessation. Furthermore, non-ideation belongs only to ordinary beings, whereas cessation belongs only to noble ones; this is the distinction between the two absorptions. In general, based on the functional capacity on the seed of the detesting mind to obstruct and prevent the pravṛtti-vijñānas from arising, these two absorptions are established. Regarding 'retribution without ideation' (āsaṃjñika): through cultivating that absorption in the desire realm, one realizes the fruit of that heaven, called 'retribution without ideation'; it is the retribution of non-ideation (a tatpuruṣa compound). 'Collection of names' (nāma-kāya): that which expresses self-nature is a single name; two names or more are first called a 'collection of names'; three names or more are called a 'collection of multiple names'; it is a collection that expresses distinct names. 'Collection of phrases' (pada-kāya): one phrase is called a phrase, two phrases are called a collection, and three phrases or more are called a collection of multiple phrases. A single phrase expresses a distinction; multiple phrases express a collection of distinct phrases. 'Collection of phonemes' (vyañjana-kāya): 'phoneme' is simply a letter, because it serves as the support for both names and phrases. For instance, uttering merely 'cak' or merely 'ṣu' does not yet express anything, so it is called a letter. The treatise does not speak of 'a phoneme' and 'multiple phonemes', but mentions the middle to subsume the broad and the brief. It is also said: 'That which carries expressive capacity is called a letter, like the characters in scriptures; that which does not carry expressive capacity is merely an alphabetic sound, such as vowel matrices and rhyme classes.' 'Birth' (jāti) is: previously non-existent, now existent. 'Abiding' (sthiti) is: temporarily pausing in an existent state. 'Decay' (jarā) is: abiding distinguishing prior and posterior, also called the decline and transformation [of a state], and it is also said that dharmas are not permanently fixed. Regarding 'impermanence' (anityatā): now existent, later non-existent, another name for death. Furthermore, various noble teachings often combine birth and cessation as impermanence: birth is named existence, but existence is not permanently existent, unlike unconditioned dharmas; cessation is named non-existence, but non-existence is not permanently non-existent, unlike the horns of a hare; not being like the permanency of those unconditioned dharmas or hare's horns, it is therefore called impermanence. Here it is spoken of solely with reference to death. 'Transmigration' (pravṛtti) is: cause and effect uninterrupted, continuous prior and posterior. 'Definite distinction' (pratiniyama) is: good and evil causes and effects mutually differing. 'Concordance' (samprayukta) is: causal and fruitional activities arising in harmony. Some may ask: 'The general name for these is citta-viprayukta-saṃskāra-dharma; why is this one now called "concordance"?' Because the designation 'non-concordance' (viprayukta) merely distinguishes them from the preceding concordant caitasikas. This 'concordance' refers to the harmony of activities upon the previous three categories of dharmas; how could they be confused? 'Velocity' (jāva): the rapid movement, swift flying, conveying and rushing of conditioned dharmas are all subsumed under this. 'Sequence' (ānupūrvī): being arranged in order so as not to be confused—high and low, upper and lower, left and right, front and back, all that has rules and regularities—is subsumed under this. 'Time' (kāla): past, present, and future; formation, abiding, destruction, and emptiness; the four seasons and the three periods; year, month, day, and night; the six periods and the twelve [hours]; established in accordance with convention, hence called 'time'. 'Direction' (deśa): the boundaries of rūpa-dharmas, that upon which persons and dharmas depend; whether the ten directions, above and below, the six directions, or the four extremes, these too are according to convention. 'Number' (saṃkhyā): the designation for measuring dharmas, whether one, ten, a hundred, a thousand, up to an unchangeable [incalculable] amount. Regarding 'harmony' (sāmagrī): it means not being contrary among dharmas. 'Disharmony' (asāmagrī): it means being contrary among dharmas. The former is like a compliant cause, the latter is like an incompatible cause. Some may ask: 'These twenty-four, in relation to the previous three states—which dharmas correspond to which previous states?' Broadly speaking, the single dharma of the life-faculty is solely a state of citta, because it is the continuous maintaining function upon the seeds of the eighth consciousness. The nature of an ordinary being is solely a state of caitasika, because it is the differentiating function upon the seeds of the two obstructions. The two non-conscious absorptions and the retribution without ideation are provisionally established upon both the primary mind and mental factors, for when primary mind and mental factors have ceased, they are called 'without ideation' and so forth. The remaining nineteen kinds apply universally to rūpa, citta, and caitasika-dharmas, being provisionally established upon all three: just as generic similarity is generic similarity of rūpa, generic similarity of citta, and generic similarity of caitasika; or just as velocity is the ceaseless transience of rūpa, citta, and caitasika; or just as definite distinction is that rūpa is not citta, citta is not caitasika, good causes and evil fruits are definitely not mutually induced, and so forth. The rest should be explained by analogy with this.

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Fifth, the unconditioned dharmas (asaṃskṛta-dharma) are briefly of six kinds:

2.22

This states the section heading; the specific items are listed below.

2.23

1. Space as unconditioned; 2. Cessation through deliberation as unconditioned; 3. Cessation not through deliberation as unconditioned; 4. Cessation through unshakeability as unconditioned; 5. Cessation of ideation and feeling as unconditioned; 6. Tathatā as unconditioned.

2.24

Regarding 'unconditioned': this is the real nature of the previous four categories, hence called the true nature of consciousness. Because the six classes of caitasikas are the concordance of consciousness, the eleven rūpa-dharmas are the cognitive objects of consciousness, the viprayukta-saṃskāras are the states of consciousness, and consciousness is their substance—therefore, collectively, they are called the true nature of consciousness, and there are six kinds. They are called 'unconditioned' because 'conditioned' (wei) means 'made' or 'produced'. Since the previous ninety-four kinds are dharmas of arising and ceasing, they all involve production, and therefore belong to the conditioned. Now these six dharmas are calm, subtle, and empty, clear and eternally abiding, without anything produced; therefore they are called unconditioned. Regarding 'space as unconditioned' (ākāśa-asaṃskṛta): in the ultimate truth, it is free from all obstructions, just like empty space, which is vast, empty, and unobstructed; it derives its name from metaphor. The following five unconditioned dharmas are to be explained by analogy with this meaning. 'Cessation through deliberation' (pratisaṃkhyā-nirodha): 'deliberation' means selection, and 'cessation' means severance; it is the true principle revealed by severing all defilements and obstructions through undefiled wisdom, hence establishing this name. 'Cessation not through deliberation' (apratisaṃkhyā-nirodha): the one true dharmadhātu is originally pure by nature, revealed without relying on the power of deliberation to sever; or it is the true principle revealed when conditioned dharmas do not arise due to the lack of conditions. Based on these two meanings, this name is established. 'Unshakeability' (āniñjya): because the fourth dhyāna is free from the previous three absorptions, emerges from the three disasters and eight afflictions, and lacks joy, pleasure, and the like that agitate body and mind, the true principle is revealed; this is named after that which reveals it, hence it is called 'unshakeability'. 'Cessation of ideation and feeling' (saṃjñā-vedayita-nirodha): the true principle revealed when ideation and feeling do not operate in the sphere of nothingness [or the peak of existence], thus establishing this name. 'Tathatā' (tathatā): because its principle is not false or inverted, it is called tathatā; 'true' (tathā) excludes the false, and 'thusness' (tā) excludes the inverted; these should be understood as corresponding respectively to the imagined nature (parikalpita) and the other-dependent nature (paratantra). It is also said: 'Tathatā reveals the meaning of reality and permanence; the true is simply thusness, and thusness is unconditioned.' From the beginning of 'all dharmas' down to here, the hundred dharmas have been explained, thus concluding the answer to the first question, 'What are all dharmas?' From here below, the major division explains the two kinds of selflessness, answering the second question.

2.25

Regarding 'selflessness' (anātman), there are briefly two kinds:

2.26

This states the section heading; the specific items are listed below.

2.27

1. Pudgala-nairātmya (selflessness of the person);

2.28

In Sanskrit it is called pudgala, translated in Chinese as 'repeatedly taking rebirth in the destinies'. It means that sentient beings repeatedly give rise to delusion and generate karma, which is the act of taking (the cause); and the five destinies of the future are called that which is taken (the fruit). Although they repeatedly give rise to delusion, generate karma, and transmigrate through the five destinies, there is entirely no master or controller with real, independent efficacy; therefore it is said to be 'selflessness'. Thus, pudgala is itself without a self. That which is negated here is the self, which is the emptiness of the self. Those ordinary beings and the like all grasp external to the mind at really existent dharmas, and further grasp that these dharmas have a real master; this is explained as non-existent, and non-existence is simply that emptiness, having no separate substance.

2.29

2. Dharma-nairātmya (selflessness of dharmas).

2.30

Regarding 'dharma': it has the meaning of 'holding to its own nature and serving as a model [for cognition]'. That is, although the substance of each dharma maintains itself and serves as a model to generate understanding in living beings, it also lacks any supreme nature with real, independent efficacy; therefore it is called dharma-nairātmya. Dharmas are themselves without self; it ought to be said that 'dharmas lack dharmas', but speaking in terms of that which is supported, it is called dharma-nairātmya. Fascicle ninety-three of the Yogācārabhūmi says: 'Furthermore, all selflessness has no distinction; it is collectively called emptiness, namely pudgala-nairātmya and dharma-nairātmya. Pudgala-nairātmya: because apart from all conditionally arisen conditioned processes, a separate, real self is unfindable. Dharma-nairātmya: because all conditionally arisen conditioned processes are in their nature not a real self, being impermanent. These two kinds are briefly subsumed as one (mutually verifying the principle of the two kinds of selflessness). In that treatise (referring to the Abhidharma), this is called the Great Emptiness.' It is also said: 'The grasping at a self is the mind obtaining the name of an object.' It is also said: 'Regarding the two graspings, the self is narrow while dharmas are broad; because among people, those who are confused about persons are necessarily confused about dharmas, whereas those who are confused about dharmas are not necessarily confused about persons.' That which can maintain its own substance is a dharma; that which has permanent, unitary activity is a person. For example, the two vehicles have already severed the grasping at a self, yet the grasping at dharmas still remains; thus their shallowness and depth, narrowness and breadth can be seen. For self and dharmas do not go beyond the two kinds of self and dharmas: worldly and holy teachings. The worldly grasping at self and dharmas lacks substance and conforms to delusion; it is called worldly provisionality. The self and dharmas in the holy teachings have substance and are expediently posited; they are called provisionality. Therefore both are provisional, and thus there is neither self nor dharmas.

2.31

Explanation of the Mahāyāna Treatise on the Gateway to Understanding the Hundred Dharmas, Fascicle Two

2.32

Afterword to the Revised Mahāyāna Treatise on the Gateway to Understanding the Hundred Dharmas

2.33

The hundred dharmas were scattered throughout various sūtras and complete in the Yogācārabhūmi-śāstra; it was not until Master Vasubandhu extracted them to compose a treatise that they became a teaching adapted to capacities. For teachings are established for capacities: differences in the quality of bodily and mental capacities, along with inequalities in the span of years, led the sages and worthies to bestow teachings that differ in breadth and brevity, yet their overarching intent is identical. Thus the Yogācārabhūmi comprises a hundred fascicles, and in its first three fascicles alone it repeatedly unfolds more than six hundred and sixty dharmas, running to no less than twenty thousand words; whereas this treatise is a single sheet, its words not reaching five hundred, yet it encompasses everything without omission. Thus its phrasing is extremely concise while its meaning is all the more complete; its style is unadorned while its principle is all the more profound; as for the gateway of entering the Path, the sequence of cultivation and severance, and the interwoven presentation of defilement and purity, principle and phenomena, it is abundantly and magnificently equipped. In this, if one did not possess the four unhindered eloquence-powers and the great dhāraṇī-gateways, could one ever take part in such an achievement?

2.34

Alas! The great worthy's compassion for living beings was profound, striving to make it easy for people to understand and follow; and we who practice the Dharma certainly cannot afford not to know it. When the various dharmas are clearly distinguished and the two selves are completely eliminated, then the stages of the sages and worthies of the three vehicles can be ascended. Could there be any teaching adapted to capacities superior to this?

2.35

Someone may ask: 'Between sage and ordinary being lies a gulf as wide as heaven and the abyss; I fear it is not easily attained. Are not your words close to grand claims with no way back?'

2.36

I replied, "I speak by taking the words of the sages and tracing the Way of the sages to its origin, that is all!" The Way of the sages is practiced by relying upon their nature! The sages fully realize that nature, while the common and foolish merely possess that nature; although the distinction between fully realizing and merely possessing is different upon examination, when one inspects the nature that is fully realized or possessed, there is no difference. Since the nature is equal, if one does not hold oneself and others accountable to the Way, one deceives both others and oneself. The offense of deceiving oneself is small, but the offense of deceiving others is great; yet the offense of deceiving others is not as grave as the even greater offense of deceiving many future generations. If later people look upon their predecessors, treat [teachings] carelessly and casually as trivial gossip, and transmit them indiscriminately to one another, this will cause later people to deceive yet later people again. If it is like this, then how rare it would be for the sages' Way of the two benefits not to degenerate into mere words and verses! Alas! I would rather risk the offense of speaking boldly than commit the offense of deceiving others. If one wishes to be completely blameless, how could one ever escape?

2.37

Examining this commentary on the treatise, omissions and errors are exceedingly severe. Now I have briefly supplemented and corrected them to prepare a copy for my own perusal. It happened that the devout official, Gentleman Zhang Jie, saw it and requested to have it carved onto woodblocks. Admiring his sincere dedication to delighting in the good, I complied and wrote this at the end of the scroll.

2.38

Written by Putai at the Feihong official residence on the day after the full moon of the first month in the xinwei year of Zhengde (1511).

Linked texts (1)

大乘百法明門論解 — Classical Chinese