大乘法苑義林章 5

English (machine translation) 5

Language: English

5.2

Chapter on the Twenty-Seven Worthies and Noble Ones

This is briefly differentiated into five sections: 1. Explaining the names and meanings; 2. Presenting the essence; 3. The bases and grounds of reliance; 4. Rejection and establishment; 5. Questions, answers, and determinations.

5.4

Regarding the explanation of names and meanings, there are two parts: 1. Listing the names; 2. Explaining the names. Regarding listing the names, there are two general categories: 1. The causal stage; 2. The resultant stage. Within the causal stage, there are eighteen; within the resultant stage, there are nine. The eighteen of the causal stage are: the four directions of approach and the three fruits, making seven; eighth, resolved through faith; ninth, attained through view; tenth, bodily witness; eleventh, seven returns at most; twelfth, family to family; thirteenth, one interruption; fourteenth, intermediate parinirvāṇa; fifteenth, born parinirvāṇa; sixteenth, unprompted parinirvāṇa; seventeenth, prompted parinirvāṇa; eighteenth, upstream parinirvāṇa. These are the eighteen names among those in training (śaikṣa). Regarding the nine among those beyond training (aśaikṣa): 1. Arhat; 2. Liberated through wisdom; 3. Liberated both ways; 4. Liable to regress; 5. Volition; 6. Guarding; 7. Abiding; 8. Capable of progress; 9. Immovable. This is the listing of names according to the Mahāyāna; according to the Hīnayāna, the names are slightly different. In the Hīnayāna, there are no 'resolved through faith' and 'attained through view'; instead, they establish 'follower through faith' and 'follower of the Dharma' in place of the former two names. In the stage beyond training, they do not have 'arhat', but separately establish 'non-regressing'. The above concludes the listing of names. Regarding explaining the names: The first fruit is called 'stream-enterer'. 'Stream' (yü) means to enter; 'flow' (liu) means category: that is, entering the category of the noble ones, hence it is called 'stream-enterer'. The second fruit is called 'once-returner': that is, having severed six grades of delusion, going from humans to be born in heaven is called 'going', and returning from heaven to humans is called 'coming'. The third fruit is called 'non-returner': all nine grades of the desire realm are completely exhausted; there is only one life remaining, and one will never again return to be born in the desire realm, hence it is called 'non-returner'. 'Four directions of approach' refers to the meaning of advancing toward, which is called 'approach'; the dharma of the four approaches has no other meaning. 'Resolved through faith' refers to giving rise to faith and understanding following another's spoken words; hence it is called 'resolved through faith'. 'Attained through view' refers to dharmas previously seen being capable of reaching the fruit; hence it is called 'attained through view'. 'Bodily witness' refers to the two kinds of noble persons—those resolved through faith and those attained through view—who, upon reaching the fruit of non-returner, directly realize the absorption of cessation within the body, and thus are renamed 'bodily witness'. This is merely a change of name without a change of essence. In principle, one should say 'bodily witnessing the absorption of cessation'. By attaining the absorption of cessation, one who attains the absorption of cessation must possess the preceding seven [liberations]. Therefore the Yogācārabhūmi states: 'He attains the eight liberations. Why? Because the preceding seven liberations are shared with ordinary beings. Ordinary beings only attain the preceding seven liberations and are not called bodily witnesses. The absorption of cessation is without mind, and it is only through the body that one directly realizes a dharma resembling nirvāṇa. Because it is directly realized through the body, it obtains the name bodily witness.' 'Body' means accumulation, or reliance. 'Witness' means accomplishing and manifesting. As for 'body' and 'witness', both genitive and dvandva compound explanations are admissible. 'Seven returns to existence' refers to returning seven times among humans and devas, hence called 'seven returns to existence'. 'Family to family' refers to going from family to family, hence called 'family to family'. Herein there are four: 1. From human to human; 2. From deva to deva; 3. From human to deva; 4. From deva to human. All are called 'family to family', and the meaning is not fixed. Alternatively, it is said that a person of the first fruit is not reborn twice in the same family, but dying from the Zhang family, transmigrates to be born in the Wang family; hence one says 'family to family'. 'One interruption' refers to one life or half a life remaining, hence called 'one interruption'. That is, with the meaning of an interval or obstruction, it is also called 'one interval'. 'Interruption' means separation. That is, by virtue of this single life being capable of obstructing the path to the noble fruit, it is called 'interruption'. If three grades are severed, three lives remain; if four grades are severed, two lives remain; when five grades are severed, six grades are necessarily severed, as the power of the noble path should naturally be thus. If seven or eight grades are severed, half a life remains. Question: How is this known? Answer: The first grade moistens two lives; the intermediate and lower two grades each moisten one life; the upper-intermediate grade moistens one life; the lower-intermediate two grades together moisten one life; the upper-lower grade moistens half a life; and the intermediate-lower and lower-lower two grades together moisten half a life. Question: For what reason are there only seven lives, not reaching eight nor decreasing to six? Answer: It is due to the power of the noble path. The reason it does not increase to eight is that the power of karma is strong. Just as when snake venom harms a person, one does not walk beyond seven steps, due to the force of the venom's power; that it does not decrease to six or [below] seven steps is due to the power of the four great elements. 'Intermediate parinirvāṇa' means attaining parinirvāṇa while situated in intermediate existence. 'Born parinirvāṇa' means attaining parinirvāṇa while situated in rebirth existence or fundamental existence. 'Prompted parinirvāṇa' means attaining parinirvāṇa through strenuous application. 'Unprompted parinirvāṇa' means the swift path, attaining parinirvāṇa without relying on strenuous application. 'Upstream' means departing from below toward above to take rebirth, hence called 'upstream'. Question: What is meant by 'parinirvāṇa'? Answer: 'Parinirvāṇa' refers to the meaning of attaining the fruit. Attaining the arhat state upon the end of life is therefore called 'parinirvāṇa'. The above concludes the learners. 'Arhat' means worthy (arhat), of which there are three types, as explained in detail in the treatises. 'Liberated through wisdom' refers to being able to sever the hindrance to wisdom without having yet severed the hindrance to meditation; hence it is called 'liberated through wisdom'. 'Liberated both ways' refers to being able to completely exhaust both hindrances, of meditation and of wisdom; hence it is called 'liberated both ways'. Regarding 'liable to regress', regression has two meanings: in the Hīnayāna, regressing and losing the fruit is called 'regression'; in the Mahāyāna, regressing and losing the pleasant abiding in the present life of dhyāna is called 'regression'. Whether wandering or not wandering, whether reflecting or not reflecting, in all cases one regresses and loses it, hence it is called 'liable to regress'. 'Volition' refers to: if one does not reflect, one regresses, but having reflected, one does not regress and lose it; hence it is called 'volition'. 'Guarding' refers to not regressing because of mindfully guarding; hence it is called 'guarding'. 'Abiding' refers to remaining in an equal state, neither refining the faculties nor regressing, but abiding in an equal state; hence it is called 'abiding'. 'Capable of progress' refers to refining the faculties and being capable of progressing and attaining; hence it is called 'capable of progress'. 'Immovable' means that one's nature is of sharp faculties, neither progressing nor regressing; hence it is called 'immovable'. The above concludes the Mahāyāna explanation. Regarding the Hīnayāna: 'follower through faith' and 'follower of the Dharma'—generating faith and understanding following another's spoken words is called 'follower through faith'. 'Follower of the Dharma' refers to one of sharp faculties who can independently generate understanding based on the teaching; hence called 'follower of the Dharma'.

5.5

Second, identifying the essence in general and in particular. 'In general' means that, whether for those in training or beyond training, conditioned and unconditioned [dharmas] are taken generally as the intrinsic nature. 'In particular' has two parts: first, the candidates; second, the fruits. Regarding candidates: first, the candidate for stream-entry takes the four wholesome roots and up to the fifteen moments of mind in the path of seeing as entirely the candidate. The candidate for once-returner takes in sum the six uninterrupted paths, the five paths of liberation, and the six paths of preparatory application as its essence. The candidate for non-returner takes in sum the nine uninterrupted [paths], the nine preparatory [paths], and the eight [paths of] liberation as its intrinsic nature. The candidate for arhat takes in sum the eighty-one uninterrupted paths, the eighty-one paths of preparatory application, and the eighty paths of liberation across the nine stages as its intrinsic nature. This is identifying the intrinsic nature in terms of the conditioned. If one takes the unconditioned, it does not conflict with reason. Above, identifying the essence of the candidates is completed. Regarding the essence of the four fruits: the first fruit takes in sum the eighty-one grades of the unconditioned. The second fruit takes in sum the eighty-one unconditioned [states] of the path of seeing, takes the six grades of unconditioned [states] of the path of cultivation, and also takes the sudden cultivation of the eight knowledges and sixteen aspects in the path of liberation of the sixth grade as its essence. The third fruit takes in sum the eighty-one unconditioned [states] of the path of seeing, takes the nine grades of unconditioned [states] of the path of cultivation, and also takes the sudden cultivation of the eight knowledges and sixteen aspects in the path of liberation of the ninth grade as its essence. The fourth fruit takes in sum the eighty-one unconditioned [states] of the path of seeing, takes the eighty-one unconditioned [states] of the path of cultivation, and also takes the sudden cultivation of the eight knowledges and sixteen aspects in the path of liberation of the ninth grade of neither-conceptualization-nor-non-conceptualization as its essence. Above, identifying the intrinsic nature is completed.

5.6

Third, the section on the bases of support in terms of body and stage. This has two parts: first, based on the body; second, based on the stage. Regarding 'based on the body': among the three realms, in which realm do the four fruits and four candidates first arise? Among the nine stages, in which do they first arise? Answer: The preceding three fruits and three candidates are first realized and first arise only in the body of the desire realm. The fourth fruit extends across the bodies of the three realms. The candidate for the fourth fruit first arises only in [the realms of] desire and form. If discussed in terms of stages, the preceding three fruits and candidates arise in only one stage, namely the stage of the desire realm. The fourth fruit extends across the nine stages. The candidate for the fourth fruit should be understood by analogy with the fruit. Explaining the basis of the body is completed. Regarding 'based on the stage': the preceding two fruits rely only on the initial mind of not-yet-arrived [dhyāna]. For the fruit of non-returner, it relies on the initial not-yet-arrived and the fundamental [dhyānas]. For the fruit of arhat, it extends across the minds of the nine stages. The eight fundamental [absorptions] and the initial not-yet-arrived constitute the nine stages. This completes the presentation of the bases of body and stage.

5.7

Fourth, regarding establishment and omission. Question: In which fruit are [the noble persons of] faith-emancipation, view-attainment, and bodily realization established? Answer: Faith-emancipation and view-attainment are precisely the follower by faith and the follower by Dharma. When they proceed to the preceding three fruits, whether candidate or fruit, they are established as faith-emancipation and view-attainment; in the third fruit, [such a person] is a bodily realization. Question: What is the distinction between these two, faith-emancipation and view-attainment? Answer: Faith-emancipation is dull; view-attainment is sharp. Through transformation from following faith, one is named 'faith-emancipation'; through transformation from following the Dharma, one becomes 'view-attainment'; hence the distinction between the two. Question: Through the exhaustion of how many grades of afflictions are the four fruits established? Answer: It is necessary to exhaust the afflictions abandoned by seeing across the three realms to establish the first fruit. Abandoning the six grades of the desire [realm] establishes the second. If the nine grades of the desire realm are completely exhausted, the third is established. When seeing and cultivation across the three realms are completely exhausted, the fourth is established. Question: On what basis is 'seven returns' established? Answer: It is established in terms of karma; that is, on the basis of karma for seven rebirths, 'seven returns' is established. This is spoken in terms of the maximum; it is not that there are no rebirths of four, three, and so forth, for the number is not restricted. Question: On what basis is 'family-to-family' established? Answer: 'Family-to-family' is established in terms of births and in terms of afflictions. 'In terms of births' means two births or three births. 'In terms of afflictions' means: if one has severed three or four grades, and their antidotes leave two or three [grades], this is called 'family-to-family'. Question: Why is 'family-to-family' established only for three births and two births? Answer: When discussing karma, it is always moistened by afflictions. The meaning of moistening rebirth is briefly of two kinds: first, general; second, particular. 'General' means that the upper three grades moisten four births, the middle three grades together moisten two births, and the lower three grades together moisten one birth. 'Particular' means: within the initial three, the first grade moistens two births, and the next two grades each moisten one birth; the upper-middle grade moistens one birth, and the lower-middle two grades together moisten one birth; the latter lower three grades together moisten one birth. There is a variation herein: the first [of the lower] grade alone moistens half a birth, and the next two grades together moisten half a birth. In accordance with this principle, there is the meaning of reducing rebirths. If three grades are severed, there remain three births, which means that the karma for four births has been reduced, and three births remain. If four grades are severed, there are two births, because the fourth grade alone moistens one birth. If one were to establish 'family-to-family' on the basis of four births, there would be the fault of rebirth running upstream. Since severing three grades exhausts the karma for four births, one cannot establish it on the basis of four births. If four grades are severed, it reduces the karma of five births; and if one severs five grades, one will inevitably sever the sixth. Question: Why is it like this? Answer: Because of proximity to the fruit, there is no lingering delay. Question: Why is 'family-to-family' established only at three and four grades, and not on the basis of severing one or two grades? Answer: The strengths of the grades of afflictions are equal, and the noble paths are uniform. If two grades are severed, one inevitably severs the third, because they belong equally to the upper grade. Once one enters [the absorption] and severs them completely, there is no exiting contemplation. Question: If the upper three grades are severed together without emerging, then since the middle three grades are also uniform, should one also enter and sever them together? Question: On what basis is 'one interval' established? Answer: In the candidate for non-returner, when seven or eight grades are severed and there is only a single rebirth remaining, 'one interval' is established. Question: Where are the five kinds of parinirvāṇa established? Answer: They are established within [the fruit of] non-returner. Question: How many kinds of 'flowing upward' are there? Answer: There are three kinds: first, total leaping; second, half leaping; third, traversing all. 'Total leaping' has two types: first, the upward flow that delights in wisdom, which upon dying in the first dhyāna is born directly into the Five Pure Abodes—this is the total leaping that delights in wisdom; second, the total leaping that delights in samādhi, which upon dying in the first dhyāna is born into neither-conceptualization-nor-non-conceptualization. In both cases, dying in the first dhyāna, one terminates rebirth according to the respective stages. 'Traversing all' means being born in succession without skipping over intervals; this is called 'traversing all'. The remaining non-returners are as explained in the explanation of names. Question: Why is the arhat established? Answer: It is stated in contrast to the four fruits.

5.8

Question: Why are [the arhats of] wisdom-liberation and twofold liberation established? Answer: Due to eliminating the two hindrances of samādhi and wisdom, two kinds are also established. What is wisdom-liberation? When one has been able to realize the perpetual exhaustion of all outflows, but has not yet bodily realized and fully abided in the eight liberations, this is called 'wisdom-liberation'. The meaning here is that there are two kinds of hindrances: first, the affliction hindrance, which can hinder noble wisdom from attaining the fruit of arhat; second, the phenomenal hindrance, spoken of in terms of its prominence. Only the joy, pleasure, and equanimity feelings born of ripening have an inferior hindrance, whereby one is unwilling to advance and seek the higher meditative attainments, being subsumed under the hindrance to the knowable. Because this person can only sever the first hindrance, the bondage of wisdom is freed. Wisdom means discernment; being free from bondage, it is called 'liberation'. Liberation of wisdom is called 'wisdom-liberation'. Furthermore, arhats who attain the cessation attainment are called 'twofold liberation', because through the power of wisdom and samādhi they are liberated from afflictions and liberated from hindrances. Question: Why are the remaining six kinds of arhats established? Answer: In terms of differences in spiritual lineage, six distinct types are established.

5.9

Fifth, the section of questions, answers, and determinations. Question: Since afflictions exist throughout all nine stages, why are three fruits established only within the desire realm? Answer: The desire realm possesses all three natures and three feelings; being turbulent and manifold in rebirths, many fruits are established there. The higher realms are purely meditative stages, free from much turbulence, so many fruits are not established there. Question: In the four fruits there are two kinds: first, taking the conditioned; second, taking the unconditioned. Which of these two is superior? Answer: Taking the conditioned is superior, because it bears the meaning of progressive attainment. How could unconditioned dharmas have the meaning of progressive attainment? Because the unconditioned has no progressive attainment, the former interpretation is superior. Question: In which path, the uninterrupted path or the path of liberation, is the fruit established? Answer: The fruit is established only in the path of liberation, because the path of liberation achieves the fruit with complete fulfillment. Question: Why take only liberation? Answer: It is only in the path of liberation that one attains the fruit and relinquishes the candidate, attains the superior and relinquishes the inferior. Furthermore, the path of liberation is able to realize the unconditioned, and for this reason it is taken. Question: Why is the unconditioned of the path of seeing not taken in the candidate, but taken in the fruit? What is the meaning of this? Question: In establishing the fruits, what does it mean to enter the eight knowledges and sixteen aspects? Answer: It takes the higher and lower knowledges of the eight truths. The 'sixteen aspects' takes suffering, emptiness, impermanence, and so forth. Question: When a non-returner who is to undergo rebirth is about to die, regarding the meaning of attaining the fruit: is it not the case that undergoing rebirth means he definitely will not be born in higher realms, because having severed afflictions completely, there is no cause for rebirth in the desire realm? Answer: There are two explanations. One explanation says: with respect to the body of a non-returner, he definitely attains the fruit, and there is certainly no dying [before doing so]. The second explanation says: Question: Why are noble ones not born into intermediate dhyāna, and why do they not rely on it to attain the noble path? Answer: It lacks many superior functions, so they do not rely on that mind. Moreover, it has many obstacles and difficulties, so they are not born there. Question: Under which realm is the initial not-yet-arrived subsumed? Question: What is the difference between bodily realization and twofold liberation? Answer: The two are distinct as cause and fruit. 'Bodily realization' is subsumed under cause; 'twofold liberation' is included under fruit. Question: Take, for example, the first fruit, which is itself the candidate for the second fruit; what difference is there between them? Answer: Although one has attained the first fruit, if one has not advanced to sever the afflictions to be abandoned by cultivation, one is merely called 'abiding in the fruit' and not 'a candidate'. If, having attained the fruit, one advances to sever the afflictions to be abandoned by cultivation, one is subsumed under the candidate according to what is appropriate. Question: Can there be one who is both a candidate and a fruit? Can there be one who is a fruit and also a candidate? Answer: There are four permutations. There is one who is a fruit and not a candidate: namely, the intermediate two fruits in the state of not advancing to sever [afflictions]. There is one who is a candidate and not a fruit: namely, the candidate for the first fruit. There is one who is both candidate and fruit: namely, the intermediate two fruits in the state of advancing to sever [afflictions]. There is one who is neither fruit nor candidate: the opposite of the above should be understood. Question: When moistening rebirth, the upper-lower grade alone moistens half a rebirth, and the middle-lower two grades together moisten half a rebirth; how then does severing the eighth grade of desire establish 'one interval'? Question: Which intermediate existence does the non-returner who attains parinirvāṇa in the intermediate state take? Answer: He takes only dying in the desire realm and being born into the form realm; he takes this intermediate existence and no other. Question: Why is it like this? Answer: Rebirth from the desire realm back into the desire realm is turbulent due to the two natures. In rebirth from the form realm into the form realm, there is a single nature without revulsion. In rebirth from the form realm into the formless realm, there is no intermediate existence. Question: There are twenty-seven noble beings; why do various treatises speak only of four fruits? Answer: There are five meanings. First, relinquishing what was previously attained; second, attaining what was never before attained; third, assembling cultivation and severing, which means assembling all unconditioned [states] and severing all afflictions; fourth, suddenly attaining the eight knowledges; fifth, suddenly cultivating the sixteen aspects. Possessing these five meanings, establishing the four fruits presents no difficulty.

5.10

Meaning of the Aggregates, Elements, and Sense Bases in the Mahāyāna

5.11

The meaning of the aggregates, elements, and sense bases is distinguished through five sections: first, distinguishing names; second, identifying the essence; third, establishment and omission; fourth, mutual subsumption with the hundred dharmas; fifth, distinction according to the ten natures, and so forth.

5.12

Regarding the explanation of names, first the old and new names are explained, and then the meaning-names are explained. In Sanskrit, it is called *skandha*; in the language of Tang, it is called *yun* (蘊, aggregate). In the older translations, it was named *yin* (陰, [pronounced] *yùn*), this *yin* having the meaning of covering or shading (*yìnfù*). If one means *yìn* (shading), the Sanskrit text should say *prabhādha*. Examining the pronunciation of *yin*, it should be [pronounced] *yīn*, the *yin* of *yīn-yáng*. Recent masters have competed in proposing divergent explanations, some saying that an accumulation of phlegm (*tán*) is called *tányīn* (phlegm accumulation). This explanation is incorrect, for according to medical treatises, one speaks of *tányǐn* (phlegm fluid), not *yīn*. There are further divergent explanations that cannot be detailed fully. If one says that the *yīn* qi is that in which the myriad things are concealed and stored, this then is the meaning of accumulation, using a metaphor as a name. This roughly holds together, yet it is not the accurate designation. It is now called *yun* (aggregate), or translated as *zhòng* (multitude); hence the *Lotus Sūtra* speaks of the 'arising and cessation of the five multitudes' (五眾). This too is incorrect; if one means *zhòng*, the Sanskrit text should say *saṃgha*. Others translate it as *jù* (heap/accumulation). This too is incorrect; if one means *jù*, the Sanskrit text should say *hrada* [or *rāśi*]. Furthermore, regarding *chù* (處, bases/āyatana), the Sanskrit is *āyatana*; the old translation was *rù* (入, entrance). This too is incorrect; if one means *rù*, the Sanskrit is *praveśa*. In older sūtras there were also translations using *chù*, such as the 'base of boundless space' (空無邊處) and 'araṇya base' (阿練若處), both of which are the same as present [usage]. In Sanskrit it is *dhātu*; in the Tang it is called *jiè* (界, realm/element). Some translate it as *chí* (持, upholding), which relies onesidedly on a single meaning and does not exhaust the principle. Regarding the explanation of the meaning-names, the *Kośa* states: 'Accumulation, gateway of arising, and lineage are the meanings of aggregate, base, and realm.' 'Aggregate' has the meaning of accumulation, which can accumulate eleven kinds of meanings. Hence the *Madhyāntavibhāga* states: 'Not one, brief summarization, and segmented divisions: these meanings are called aggregate.' That treatise explains: 'First, the meaning of not being one: as the sūtra states, "Whatever matter there is, whether past, future, or present, internal or external, coarse or subtle, inferior or superior, far or near—all such [matter] is summarily gathered into a single heap, and called the aggregate of matter." Through this meaning of accumulation, the meaning of aggregate is established.' The *Kośa* explains: 'In this sūtra, that which is impermanent and already ceased is called past; that which has not yet arisen is called future; that which has arisen and not yet elapsed is called present. One's own body is called internal; what remains is called external; or [they are] distinguished in terms of bases. What has resistance is called coarse; what lacks resistance is called subtle. What is defiled by suffering and origination is called inferior; what is undefiled is called superior. Past and future are called far; the present is called near. The same should be known up to the aggregate of consciousness.' Second is the meaning of brief summarization, as the sūtra states: 'All such [matter] is summarily gathered into a general heap.' Third is the meaning of segmented divisions, as the sūtra states: 'Called the aggregate of matter, and so forth, because the characteristics of the aggregate of matter and the rest are each separately posited.' Due to this meaning of accumulation, the meaning of aggregate is established. The *Kośa* states: 'The meaning of a composite accumulation is the meaning of aggregate.' This explains it according to the Buddhist inner doctrine. Second, it is said to have the meaning of carrying a heavy burden: as in the worldly sphere the shoulder is called *yun* (skandha), because things are accumulated [there] (this explains it according to worldly convention). Third, it is said that having the meaning of being divisible into segments is the meaning of aggregate; hence in the world there is the saying: 'When your three aggregates are returned, I shall give [them] to you' (this explains it according to grammatical treatises). Considering these three explanations of the *Kośa*, their import is identical with the *Madhyāntavibhāga*'s 'not one, brief summarization, and segmented divisions: these meanings are called aggregate.' Furthermore, explaining 'aggregate' has two meanings: first is the meaning of accumulation; second is the meaning of cessation. Hence the *Abhidharma* states: '*Yin* has the meaning of accumulation.' What was formerly called the 'twelve entrances' (*rù*) has the meaning of destruction. What is now called 'bases' (*chù*) has the meaning of bringing forth and arising, because they are the gateways and places that bring forth and produce the six consciousnesses. Regarding the eighteen realms, the *Kośa* states: 'The meaning of lineage is the meaning of realm.' The Mahāyāna explains the name: the meaning of seed is called realm. Hence the *Madhyāntavibhāga* states: 'Not one, brief summarization, and segmented divisions: these meanings are called aggregate. Apprehender, apprehended, and the apprehension thereof: the meaning of seed is called realm. Capable of experiencing, object cognized, and functional gateway: these meanings are called base.'

5.13

Second, distinguishing their substantial nature: the nature of the five aggregates is exclusively conditioned, because they are accumulations. The *Kośabhāṣya* states: 'The aggregates do not subsume the unconditioned, because the meaning does not apply.' Furthermore, the *Abhidharma* states: '*Yin* are phenomena subject to death; they only subsume the conditioned.' Among the three natures, they are the paratantra-svabhāva. Because they speak of existent phenomena, they are not the parikalpita-svabhāva. Because they extend to the anāsrava, they are also the pariniṣpanna-svabhāva. Among the five dharmas, their substantial nature consists of the first four, excluding only suchness. The twelve bases and eighteen realms generally take both the conditioned and unconditioned as their substantial nature; they comprehensively subsume the five dharmas and the two natures, excluding the parikalpita-svabhāva, because it lacks substantial nature.

5.14

Third, the rejection and establishment [of these categories] has two gateways: first, the general rejection and establishment of the three categories; second, the particular rejection and establishment of the five, twelve, and so on. As for the general, the *Kośa* states: 'Because of the three [factors of] delusion, faculties, and predilection, the three [categories of] aggregates, bases, and realms are taught.' That [treatise] itself explains: 'Some are deluded about mental factors and grasp them collectively as a self; some are deluded only about matter; or some are deluded about matter and mind. Furthermore, faculties also have three kinds, namely sharp, medium, and dull. Predilection is also of three kinds, namely taking delight in concise, medium, and extensive texts. According to their respective order, the World-Honoured One taught the three [categories of] aggregates, bases, and realms.' The ninth [fascicle] of the *Yogācārabhūmi*, rejecting and establishing the separation and combination of the three categories, states in verse: 'According to preponderance, the entities of the self are spoken of; / as supports and as what is traversed by these; / arising and upholding, divided as extensive or concise; / there are no separate faculties or objects.' The general rejection and establishment above is concluded. Explaining the text of this verse will be made clear below.

5.15

Second, regarding the particular rejection and establishment: 'according to preponderance, the entities of the self are spoken of' is the rejection and establishment of the five aggregates. The *Abhidharmasamuccaya* states: 'For what reason are the aggregates only five? To reveal the five kinds of entities of the self: namely, the entity of the self as bodily equipment, the entity of the self as experiential enjoyment, the entity of the self as verbal expression, the entity of the self as performing all dharmas and non-dharmas, and the entity of the self's own substance upon which those rely. Corresponding respectively to the explanation of the five aggregates, they are neither fewer nor more.' Furthermore, the *Kośa* states: 'According to coarseness, defilement, vessel, and the like, / and the differences of realms, their order is established.' This also is rejection and establishment, as well as the sequential order. That treatise states: 'Matter, having resistance, is the coarsest among the aggregates. Among immaterial [aggregates], the coarsest is feeling alone in its operative aspect; hence in the world it is said, "My hand hurts." Relative to the two, conception is coarse, for conception of male, female, and so forth is easily recognized. Formations are coarser than consciousness, for operative aspects such as greed and anger are easily recognized. Consciousness is the subtlest, for apprehending the general aspect of objects is difficult to distinguish. Alternatively, from beginningless saṃsāra onward, men and women mutually delight in matter; this is because of indulging in the taste of pleasant feeling; indulgence in craving further arises from inverted conception; this arising of inverted conception is due to kleśas; such kleśas arise dependent on consciousness. These and the prior three all defile consciousness; in this way, according to defilement, the order of the aggregates is established. Alternatively, matter is like a vessel, feeling is like food and drink, conception is like seasoning, formations are like a cook, and consciousness is compared to the eater; hence, according to the vessel and the like, the order of the aggregates is established. Alternatively, the order of the aggregates is established according to the differences of the realms: that is, in the desire realm there are various wonderful desires, wherein the aspect of matter is prominent; in the dhyānas of the form realm there are superior joy and so forth, wherein the aspect of feeling is prominent; in the three formless [realms], one grasps the aspect of space and so forth, wherein the aspect of conception is prominent; in the peak of existence, intention is paramount, wherein the aspect of formations is prominent. These then are the abodes of consciousness, consciousness dwelling within them. This illustrates an order similar to fields and seeds in the world. Therefore, the order of the aggregates is as such; because of this, the five aggregates are free from the fault of addition or reduction.' Regarding the order of the bases and realms, a verse states:

5.16

'The first five objects are only present; / four objects are only derived [matter]; / the rest function far, swiftly, and clearly; / or [they follow] the order of the bases (fearing prolixity, they cannot be individually explained).' According to the first fascicle of the *Abhidharmasamuccaya*, rejecting and establishing the eighteen realms, it states: 'Because body, equipment, and so forth are able to uphold the experiential nature of the six activities in the past and present.' The explanation states: '"Body" means the six internal faculties. "Equipment" means the six external objects. "The experiential nature of the six activities in the past and present" means the six consciousnesses. "Able to uphold" means that the six faculties and objects are able to uphold that upon which the six consciousnesses rely and take as conditions. The past and present six consciousnesses are able to uphold experiential enjoyment without relinquishing their own characteristics.' One should know that the eighteen are called realms because of this meaning of being able to uphold. Question: For what reason are the bases only twelve? Answer: Solely because the body and equipment can serve as the gateways of arising and growth for the experiential enjoyment of the six activities in the future. The word 'solely' excludes the six consciousnesses.

5.17

Fourth, mutual subsumption of the aggregates, bases, and realms with the one hundred dharmas. In the aggregate of matter, eleven kinds of matter are subsumed. The aggregate of feeling subsumes the mental factor of feeling among the universal [mental factors]. The aggregate of conception subsumes the mental factor of conception among the universal [mental factors]. The aggregate of formations subsumes the forty-nine associated mental factors and subsumes the twenty-four non-associated formation dharmas, combining to seventy-three dharmas. The aggregate of consciousness subsumes only the eight kinds of mind dharmas. In total, ninety-four dharmas are subsumed, excluding only the six unconditioned [dharmas]. Hence the *Kośa* states: 'The aggregates do not subsume the unconditioned, because the meaning does not apply.' As for subsumption by the twelve bases, the five internal bases and five external bases subsume the ten kinds of matter. The mind base subsumes the eight consciousnesses. The dharma base subsumes four categories of dharmas: namely, material dharmas—the matter subsumed under the dharma base has five kinds; associated dharmas, of which there are fifty-one; non-associated dharmas, of which there are twenty-four; and unconditioned dharmas, of which there are six—combining to eighty-six dharmas. As for subsumption by the eighteen realms, only the mind base is opened up to establish the six consciousness realms; the remainder are all the same as the bases.

5.18

Fifth, distinguishing the ten kinds of aggregates and so forth: Although no single place explains them completely, by investigating all treatises comprehensively, they can be fully established: (1) anāsrava wholesome aggregates, (2) prayoga wholesome aggregates, (3) innately acquired wholesome aggregates, (4) unwholesome aggregates, (5) defiled indeterminate aggregates, (6) retribution indeterminate aggregates, (7) deportment indeterminate aggregates, (8) craftsmanship indeterminate aggregates, (9) transformation indeterminate aggregates, and (10) intrinsic indeterminate aggregates.
(1) As for the anāsrava aggregate of form, some say it only includes form arisen from concentration—a small portion of the aggregate of form—and lacks the five sense faculties, etc. The correct doctrine is that it possesses all of them. The Nirvāṇa Sūtra says: "Renouncing impermanent form, one attains permanent form," and so forth; the Śrīmālādevī Sūtra says: "the marvelous form-body of the Tathāgata"; the Buddhabhūmi-sūtra says: "There are five kinds of dharmas that subsume the ground of great awakening"; and Cheng weishi lun fascicle 10 and the Buddhabhūmi-śāstra say: "The merits of the Tathāgata are subsumed under the aggregates, bases, and dhatus." Passages of proof such as these are truly not single; they cannot be cited at length, and what follows should all be known accordingly. Therefore, the dharmas of the five aggregates all extend to being anāsrava.
Among the one hundred dharmas, a total of seventy dharmas extend to being anāsrava:
First, among mental dharmas, the eight consciousnesses constitute the nature of the aggregate of consciousness.
Second, among mental concomitants, twenty-three extend to being anāsrava, namely: the five omnipresent, the five specific-object, the eleven wholesome, and two indeterminate, namely investigation and analysis.
Third, among dharmas of form, there are eleven, namely: the five faculties, the five objects, as well as the morality cherished by the noble ones and the form arisen from mastery in concentration, both subsumed under the base of dharmas.
Among non-concurrent formations, twenty-two are taken, excluding the non-conceptual concentration and non-conceptual fruition, and excluding the status of worldling, while taking non-possession; if one were to take the status of worldling, it would be strictly sāsrava.
Fifth, among unconditioned dharmas, there are six, and they are all strictly anāsrava, because they are nominally posited based on tathatā. When the Abhidharmasamuccaya states that "emptiness and non-analytical cessation are paramārtha indeterminate," this is also an expedient provisional concession.
(2) The five aggregates of prayoga wholesomeness comprise fifty-two dharmas:
Mental dharmas are six, excluding the seventh and eighth consciousnesses, because in the causal stage they are strictly indeterminate, and become anāsrava only at the stage of the transformation of the basis.
Second, mental concomitants are twenty-five: the omnipresent and specific-object are five each, wholesome are eleven, and indeterminate are four.
Third, dharmas of form are three: because the two kinds of manifest [form], bodily and vocal, are initiated by the prayoga wholesome mind, and concentration-concurrent morality as well as a portion of non-concentration unmanifest [form] are prayoga wholesome.
Fourth, non-concurrent conditioned dharmas comprise eighteen dharmas, excluding the life faculty, common status, the heaven without conception, and the collections of names, phrases, and syllables.
The Abhidharmasamuccaya says: "A portion of the five aggregates is wholesome." It also says: "Prayoga wholesome means relying upon a wholesome person, hearing the correct Dharma, cultivating pure wholesome dharmas, and practicing in accordance with the Dharma." Fascicle 54 says: "Form of majestic concentration also extends to being sāsrava." These generally explain that the form of bodily and vocal actions, concentration objects, etc., initiated by wisdom arisen from listening and so forth, constitute the nature of the aggregate of form; hence, they extend to the five aggregates.
(3) The five aggregates of innately acquired wholesomeness have a total of forty-nine dharmas as their nature:
In the aggregate of form, there are three, namely: bodily and vocal manifest [form], and a portion of unmanifest [form] not belonging to concentration subsumed under the base of dharmas.
Mental concomitants are twenty-four: the omnipresent, specific-object, ten wholesome excluding pliancy, and four indeterminate.
Non-concurrent are sixteen, excluding the life faculty, common status, the three non-mental [states], and the collections of names, phrases, and syllables.
In the aggregate of consciousness, the six consciousnesses are taken, excluding the seventh and eighth consciousnesses. Hence the Abhidharmasamuccaya says: "Innately acquired wholesomeness means the previously mentioned initiation of wholesome bodily and vocal actions, etc., which result from past familiarization as such retribution, up to extensively explaining that they arise spontaneously together with faith, etc." This meaning is: past habituation serves as the cause, and bodily and vocal actions initiated by the innately acquired wholesome mind constitute the nature of the aggregate of form.
(4) The five aggregates of unwholesomeness have sixty-five dharmas as their nature:
The aggregate of form has only three, namely: the two manifest forms of body and speech, and unmanifest form of non-discipline subsumed under the base of dharmas.
Among mental concomitants, there are forty: omnipresent, specific-object, together with the six root afflictions, the twenty secondary afflictions, and four indeterminate.
In the aggregate of consciousness, the six consciousnesses are taken, excluding the seventh and eighth consciousnesses.
Among non-concurrent, sixteen are taken, namely: acquisition, non-acquisition, the four characteristics, and the last ten.
(5) The five aggregates of defiled indeterminate comprise fifty-four dharmas:
The aggregate of form has only two, namely: bodily and vocal manifest form, because Brahmā, taking Śākya monks by the hand, acted deceitfully.
Mental dharmas are seven, excluding the eighth consciousness, because the other seven extend to being defiled.
Mental concomitants are twenty-nine, namely: omnipresent, specific-object, and five root afflictions, excluding anger. Secondary afflictions are eleven, excluding the seven such as wrath, and the two of shamelessness and lack of conscience. Among indeterminate, three are taken, excluding only regret.
Non-concurrent dharmas taken are sixteen, namely: acquisition, non-acquisition, the four characteristics, and the last ten.
The Abhidharmasamuccaya, fascicle 4, says: "If discriminative afflictions and secondary afflictions are bound to the desire realm, they are unwholesome. If any afflictions that arise spontaneously initiate evil actions, they are also unwholesome; the remainder are all defiled indeterminate." Therefore, a portion of the five aggregates is defiled; the unwholesome five aggregates should be understood accordingly.
(6) The five aggregates of retribution indeterminate: The aggregate of form has ten, namely: the five faculties and objects, excluding only form subsumed under the base of dharmas, as that is not retribution. When the Abhidharmasamuccaya says that "eight dhatus and eight bases are indeterminate," it speaks regarding their entirety. Here, taking form and sound is based on what is possible; sound extends to retribution. Relying on the Bodhisattvabhūmi, because of constantly practicing affectionate speech, truthful speech, and real speech, one attains the Brahmā-voice mark of the Great Being, which, like other marks and signs, extends to retribution. That sound belongs to the third and fifth declensions reflects the provisional Hīnayāna view that sound is not retribution. All ten of the aggregate of form extend to retribution.
Mental dharmas extend to seven consciousnesses, excluding only manas.
Mental concomitants taken are eleven, namely: omnipresent, specific-object, and sleep taken from indeterminate, excluding the other three.
Non-concurrent dharmas are twenty-two, excluding only the two concentrations.
(7) The five aggregates of deportment: The Abhidharmasamuccaya says: "This refers to the deportment initiated by a mind harboring neither defilement nor purity." There are thirty-nine dharmas:
In the aggregate of form there are four, namely: form, fragrance, taste, and touch.
Among mental dharmas there are five, namely: the mental consciousness which cognizes and initiates deportment; the four consciousnesses of eye, nose, tongue, and body which cognize deportment—since sound is not deportment, auditory consciousness is not mentioned. If the eighth consciousness cognizes the four sensory data, it may thus be called cognizing deportment.
The Sarvāstivādins further posit a mind resembling deportment, meaning that altogether there are six consciousnesses as the aggregate of consciousness of deportment.
Mental concomitants are fourteen: five omnipresent, five specific-object, and four indeterminate.
Non-concurrent dharmas are sixteen, namely: acquisition, non-acquisition, the four characteristics, and the last ten.
(8) The five aggregates of craftsmanship: The Abhidharmasamuccaya says: "This refers to craftsmanship initiated by a mind harboring neither defilement nor purity; it is of indeterminate nature." There are forty-two dharmas:
In the aggregate of form there are five: craftsmanship of the body has the four sensory data as its nature; craftsmanship of speech is sound.
Mental dharmas take seven consciousnesses, excluding only manas: the sixth mental consciousness which initiates craftsmanship, and the five consciousnesses plus the eighth which cognize craftsmanship.
Mental concomitants take fourteen: omnipresent, specific-object, and four indeterminate.
Non-concurrent take sixteen: acquisition, non-acquisition, the four characteristics, and the last ten.
(9) The five aggregates of transformation indeterminate: The Yogācārabhūmi, fascicle 3, says: "Transformation has two kinds: (1) wholesome; (2) indeterminate"; and it says that form in the objective sphere of concentration also extends to being anāsrava. Fascicle 53 says: "If relying on supreme concentration, one attains mastery over all forms, and all prayoga of concentration cause them to be present." Fascicle 98 says: "Supernormal powers cannot transform four things, namely the faculties, etc.; by this, there are only the five: form, sound, fragrance, taste, and touch subsumed under the base of dharmas, which constitute the nature of the aggregate of form. If it is for benefit and joy, it is wholesome in nature, subsumed under the first two categories." Although the Yogācārabhūmi says that the desire realm also has various transformations, this extends to all three natures. Transformations acquired at birth are not the fruits of supernormal power; if they are indeterminate, they are subsumed under retribution-born.
These transformation aggregates have thirty-five dharmas:
The aggregate of form takes the five sensory data, and also takes form subsumed under the base of dharmas.
Mental dharmas take only one, namely the sixth mental consciousness.
Mental concomitants are twelve, namely: omnipresent, specific-object, and investigation and analysis among the indeterminate.
Non-concurrent formations are sixteen: acquisition, non-acquisition, the four characteristics, and the last ten.
(10) The five aggregates of intrinsic indeterminate comprise forty-seven dharmas:
In the aggregate of form there are the five sensory data, which are the external receptacle world, as well as the five nourished [elements]; since they are not the [other] four indeterminates, they are termed intrinsic.
Mental dharmas take only two, namely the sixth and seventh consciousnesses.
Mental concomitants are ten, namely: omnipresent and specific-object; when the two vehicles generate attachment to dharmas, it does not obstruct their fruit, so it is not defiled, but is intrinsic indeterminate.
Non-concurrent formations are sixteen, which should be known as before.
Relying on the Yogācārabhūmi, fascicle 3, which says that indeterminates are of four kinds, this intrinsic [indeterminate] does not exist. Cheng weishi lun also says: "Attachment to dharmas does not obstruct the two vehicles, so it is subsumed under retribution-born." Based on Yogācārabhūmi fascicle 66, it says indeterminates are five: the first four are as before, with the addition of a fifth, intrinsic indeterminate. It means that physical sense faculties that are nourished, and external bases of form not subsumed under retribution, etc., are all called intrinsic indeterminate, excluding wholesome and defiled form bases and sound bases.
Examining this text, it only states that the aggregate of form has the nature of intrinsic indeterminate, and does not say that the four aggregates extend to intrinsic indeterminate. Now it is explained that the four aggregates also extend to intrinsic: just as the attachment to dharmas generated by the two vehicles and so forth is retribution-born, it is also termed intrinsic. However, retribution-born is of two kinds: first, karmically induced; second, sequential arising. Therefore, the *Maulībhūmi*, fascicle 3, mentions four indeterminates, which already exhaust intrinsic [indeterminate]. In fascicle 66, when opening the fifth, because sequential arising is essentially not retribution, it is established as intrinsic. The earlier and later passages do not contradict each other; therefore, the dharmas of the five aggregates all extend to intrinsic [indeterminate]. Various masters omitted and did not discuss this, leaving later students without an authoritative basis.

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大乘法苑義林章 — Classical Chinese