大乘法苑義林章 5.18

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.