大乘法苑義林章 6.43

6.43

Tenth, distinction by various categories: There are ten categories in total. First question: Among these three types of wisdom, how many take specific characteristics as their object, and how many take universal characteristics as their object? Answer: There are many kinds; briefly stated, there are three: 1. Specific characteristics of āyatanas: phenomena such as visible matter and sound are called specific characteristics, while the impermanence, and so forth, of the aggregate of visible matter are all universal characteristics. 2. Specific characteristics of entities: phenomena such as blue and yellow are called specific characteristics, while the āyatanas of visible matter and sound are universal characteristics. 3. Specific characteristics of the specific characteristic: the ineffable nature is called the specific characteristic, while the remaining effable, and so forth, are universal characteristics. Extensively citing reasons and scriptures is to be understood according to the principle. Realizing the specific characteristic of the specific characteristic is attained solely by wisdom derived from cultivation; the other specific and universal characteristics are common to wisdom derived from hearing and wisdom derived from reflection. Furthermore, the *Buddhabhūmi-vyākhyāna* explains the distinctions between specific and universal characteristics, which should likewise be understood by this principle. Second question: How many are causes, and how many are fruits? Answer: There are two kinds: 1. mutual arising between the superior and the inferior, and 2. mutual cultivation between the superior and the inferior. According to the first meaning: hearing is a cause of the three wisdoms; reflection is a cause of two wisdoms; cultivation is a cause of one wisdom. Cultivation is a fruit of the three wisdoms; reflection is a fruit of two wisdoms; hearing is a fruit of one wisdom. This is because the inferior is a cause of the superior, and the superior is a fruit of the inferior. If based on the distinct meaning of being of the same category, it is not so: reflection is not a cause of cultivation, and cultivation is not a fruit of reflection, because they belong to different realms. According to the latter meaning: if it makes their momentum perfume and generate, increasing their function, the meaning of 'cause' is as explained before. If, by arising from this to perfume and cultivate, the momentum of that essence increases, and subsequent [wisdom] manifests with extreme clarity and purity: wisdom derived from hearing is a cause only for wisdom derived from hearing; wisdom derived from reflection is a cause for wisdom derived from reflection; wisdom derived from cultivation is a cause for all three wisdoms. Wisdoms derived from hearing and reflection do not arise relying on meditative absorption; their momentum is inferior, and when manifesting, they cannot cause another's momentum to increase so that what arises subsequently is clear and pure. Wisdom derived from cultivation is not like this, and therefore it is a cause for the others. Alternatively, subsequent superior phenomena are causes of preceding inferior ones, because cultivation makes them superior. Preceding inferior phenomena that have arisen are not causes of subsequent superior ones, because due to their inferior momentum, they cannot cause subsequent ones to become clearer and purer. Third question: With how many faculties are they associated? Answer: Wisdom derived from hearing is associated with four faculties—that is, excluding the faculty of pain—because it is in the five consciousnesses. When distressed and longing to realize superior phenomena above, it is associated with the faculty of grief. When in the form realm, it is associated with the faculty of pleasure. Alternatively, it is concomitant with all five faculties: admitting that types of wisdom derived from hearing exist in the five consciousnesses, it is also concomitant with the faculty of pain. According to the true meaning: excluding pain and grief, it is concomitant with pleasure, joy, and equanimity; being distressed and longing to realize is associated with wisdom derived from reflection, and its nature is not wisdom derived from hearing. Because it is not oppressive, it is not concomitant with the faculty of grief. Wisdom derived from reflection is concomitant with joy, grief, and equanimity. It does not exist in the stages of the form realm, because it is not of the five consciousnesses. Wisdom derived from cultivation is concomitant with pleasure, joy, and equanimity. It is not a phenomenon of distracted stages, because the distracted five [consciousnesses] are absent [in cultivation]. Fourth question: With how many [states of] samādhi, samāpatti, and samāhita are they concomitant? Answer: All are associated with samādhi, because it is a mental factor of the specific mental states. One opinion states: Hearing and reflection are not concomitant with samāhita and samāpatti, while wisdom derived from cultivation can be so. This is because the two wisdoms of hearing and reflection are wholesome phenomena of a distracted state, not a concentrated mind. Another opinion states: Hearing and reflection are also concomitant with samāhita and samāpatti, because it is admitted that hearing and reflection exist after the eighth stage. Fifth question: Concomitant with how many of the eleven wholesome [mental factors] are they? Answer: One opinion states that the two wisdoms of reflection and cultivation are concomitant with the eleven wholesome factors, because the *Cheng weishi lun* admits pliancy in the desire realm. Wisdom derived from hearing is distracted and remote, having only the other ten, because pliancy does not arise in a distracted state. The true meaning is that all three wisdoms are concomitant with the eleven wholesome factors, because it is admitted that hearing and reflection exist in the anāsrava mind. Sixth question: Concomitant with how many of the four indeterminate [factors] are they? Answer: All three wisdoms are associated with vitarka and vicāra, because they can arise in both concentrated and distracted states. Regret and torpor are not associated with wisdom derived from cultivation, because concentrated and distracted states differ. One opinion states: Regret and torpor are not concomitant with hearing and reflection, because their modes of activity are coarse, base, dull, and brief, whereas hearing and reflection are subtle, superior, clear, and extensive. The true meaning is that hearing and reflection are also concomitant with regret and torpor: because within hearing and reflection one may regret evil, and in a state of sleep one may hear the teachings and reflect upon their meaning, as explained in the seventh fascicle of the *Cheng weishi lun*. Seventh question: Bound by how many of the three realms, and so forth, are they? Answer: One opinion states that hearing is bound by the desire and form realms; reflection is bound solely by the desire realm; cultivation is common to being bound by the upper two realms and being unbound. The true meaning is that wisdom derived from hearing is common to being bound by the desire and form realms and being unbound; wisdom derived from reflection is bound by the desire realm and is unbound; wisdom derived from cultivation is as stated before. As for the two wisdoms of hearing and reflection being common to being unbound: they rely solely on stages of the form realm, because hearing has categories [there], and the mode of activity of reflection is extensive [there]. All three take both bound and unbound as their objects. Eighth question: How many are with-training, and so forth? Answer: Wisdom derived from cultivation is common to all three types. As for the two wisdoms of hearing and reflection, one opinion states they are solely neither-with-training-nor-beyond-training. The true meaning is that they are solely with-training, and neither-with-training-nor-beyond-training, because it is stated that a Buddha does not have them. If in the person beyond training there is wholesome [wisdom] that accords with the anāsrava, which is also called 'beyond training', then the two wisdoms of hearing and reflection are also common to beyond-training; all three take all three types as their objects. Ninth question: Abandoned by how many [paths of] seeing, and so forth, are they? Answer: If by abandonment through separation from bondage: one opinion states that hearing and reflection are abandoned solely by cultivation; because they are not defiled, they are not abandoned by seeing; because they are not anāsrava, they are not non-abandonable. The *Cheng weishi lun* states that the eleven wholesome [factors] and others are not abandoned by seeing. The *Yogācārabhūmi* states that the five faculties of faith and others are abandoned solely by cultivation and are not non-abandonable. Wisdom derived from cultivation is abandoned solely by cultivation and is non-abandonable, because it is common to the anāsrava. If based on abandonment through non-arising, they are also common to being abandoned by seeing, because it is said that the absorption of non-conception and others are abandoned solely by seeing. This is as the meaning of the two kinds of abandonment is explained in the eighth fascicle of the *Cheng weishi lun*. Tenth question: How many are attained through preparatory effort, attained through separation from defilement, and attained at birth? Answer: None of these three kinds of wisdom are attained at birth, because they are not dark or dull. All are attained through preparatory effort, because they are wholesome through preparatory effort. All are attained through separation from defilement: by separating from the hindrances of the third stage one attains the superior three wisdoms; by separating from the defilements of the eighth stage one attains the anāsrava three wisdoms; and also by separating from the defilements of the ninth stage one attains superior wisdom derived from cultivation. Even if there was practice in previous lives, in the present life one certainly does not obtain these three spontaneously, so they are not attained at birth, since one must depend on a little effort to be able to attain them. Those accomplished by a Buddha are definitely attained through separation from defilement, because there is no preparatory effort. The stages of śrāvakas, pratyekabuddhas, and bodhisattvas are common to both kinds of attainment, because after the eighth stage there is no striven preparatory effort, but there is spontaneous preparatory effort.