大乘入道次第 1.10

1.10

Second, explaining cultivation and abandonment is further divided into two: first, explaining the practices to be cultivated; second, stating the obstacles to be abandoned. In the initial [topic of] the practices to be cultivated, it is again divided into two: first, the objects, and second, the practice. As for what are called the objects, they refer to the multiple distinctions such as the three natures and the three non-natures. Here we will briefly explain the objects of the three natures: namely, the imagined nature (parikalpita-svabhāva), the dependent nature (paratantra-svabhāva), and the consummate nature (pariniṣpanna-svabhāva). Being what is observed by wisdom, they are called 'objects'. Therefore, the Mahāyānasaṃgraha calls them 'that which should be known'; what should be known is precisely the objects. Question: What are the meanings of the names and essences of these three? Answer: 'Pervasive' (parikalpa) means universal. 'Imagining' means measuring and calculating. Universally measuring all things, it is therefore called 'pervasive imagination'. This mind that universally measures falsely grasps all phenomena, such as the five aggregates, as a self and as phenomena. These categories of self and phenomena that are falsely imagined are called 'what is grasped' (parikalpita). The phenomena that are grasped possess only conventional names and lack real substantiality. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to establishing an intrinsic nature based on conventional designations in accordance with speech.' Intrinsic nature is precisely the nature of self, phenomena, and the like. Question: The intrinsic nature of the aggregates and so forth that are taken as objects is not nonexistent, and the false affect that can imagine them is also existent. Why do the treatises say they are named 'the imagined' and 'lack intrinsic nature'? Answer: The aggregates and so forth arise from conditions and are not separate from consciousness. Being non-existent, they appear as existent, yet they are neither a self nor phenomena. The deluded affect, failing to comprehend this, grasps them as truly existent and imagines them to be a self and phenomena separate from consciousness, neither identical nor different, and so forth. Such grasped selves and phenomena separate from consciousness, as well as their real existence and so forth, are now stated to be nonexistent and termed 'the imagined'; it is not said that the aggregates and so forth within consciousness that are not arbitrary imputations are also without essence. Therefore, the Cheng weishi lun states: 'All minds and mental factors, transformed into two divisions through the power of perfuming, also arise dependently because they arise from conditions. The imagined relies on this to falsely grasp fixed, real existence or nonexistence, identity or difference, both or neither, and so forth; only these two are called the imagined nature.' Question: The essence of the imagined has already been clarified; but which is the mind that can pervasively imagine? Answer: The defiled seventh [manas] and the tainted sixth [manovijñāna]—these two consciousnesses falsely grasp a self and the like, and are called that which pervasively imagines. Therefore, the Mahāyānasaṃgraha and other works state that mental consciousness is that which pervasively imagines. Thus, among the eight consciousnesses, it is only these two. Question: Since the false grasping of the sixth [consciousness] arises taking all things as objects, it may be called 'pervasively imagining'. The seventh only takes the eighth as an object to generate grasping; how can it be called 'pervasive'? Answer: Because the grasping mind of the seventh is of the same category as the grasping of the sixth consciousness, it is also called 'pervasively imagining'. As for the dependent nature: 'dependent' means relying upon; 'other' means not oneself. Because it relies on the other, the self is then able to arise; hence it is called 'dependent arising'. 'Arising' means being born. Its essence is all contaminated and uncontaminated minds and mental factors, forms, and the other five dusts; arising from causes and conditions, they are all called 'dependent'. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the intrinsic nature arisen from manifold conditions.' As for the consummate: 'consummate' (pari-) means complete and whole, having the meaning of an essence being all-pervading. 'Realized' (niṣpanna) means accomplished, having the meaning of not being subject to arising and ceasing. 'True' (satya) means real, having the meaning of not being false or erroneous. Only the single tathatā is endowed with these three meanings; hence it is called the consummate nature. Therefore, the Yogācārabhūmi-śāstra states: 'It refers to the tathatās, which are the domain of noble wisdom, the sphere of noble wisdom.' It is also explained: uncontaminated conditioned [phenomena] are also called consummate. Therefore, the Cheng weishi lun states: 'Uncontaminated conditioned [dharmas], being free from inversion, ultimate, and of all-pervading superior function, also obtain this name.' The intention here is to say: uncontaminated conditioned [dharmas] are also endowed with the three meanings, identical with tathatā, and are also called consummate. 'Free from inversion' is the meaning of 'true'. Defiled dharmas of affliction are false and inverted, and do not obtain the name 'true'. The uncontaminated is not so, and is therefore called 'true'. 'Ultimate' is the meaning of 'realized'. They are ultimately able to sever defiled dharmas of affliction, realizing this capability; hence it is called 'realized'. 'All-pervading superior function' is the meaning of 'consummate'. Being able to sever delusions universally and to take all objects pervasively as conditions, it is therefore called 'consummate'. Because of this, both tathatā and uncontaminated conditioned [dharmas] are consummate. The second fascicle of the Madhyāntavibhāga-bhāṣya also states: 'Tathatā and nirvāṇa undergo no transformation, and are therefore called the consummate nature. The conditioned collectively subsumes all noble paths, and being non-inverted regarding objects, it is also called consummate.' The Mahāyānasaṃgraha also takes unconditioned and uncontaminated conditioned [dharmas] as the consummate nature; hence we know that the consummate encompasses both kinds. Question: Why does the Yogācārabhūmi-śāstra only take tathatā among the five dharmas as consummate? Answer: Discriminating the consummate nature has two approaches: First is the approach of permanent and impermanent. Only that which is permanent is called the consummate nature, because it is free from arising and ceasing; the impermanent is not. The Yogācārabhūmi relies on this, and therefore takes tathatā as consummate. Because the essence of right wisdom is a phenomenon of arising and ceasing, it is not adopted. Second is the approach of contaminated and uncontaminated. Whatever is uncontaminated is called consummate, because it is free from inversion; the contaminated is not. Therefore, the Madhyāntavibhāga, Mahāyānasaṃgraha, and Cheng weishi lun encompass both approaches, and also take right wisdom and all uncontaminated dharmas as the consummate nature. Thus there is no contradiction. Now, as for this imagined [nature], its essence is entirely nonexistent. The essences of the dependent and the consummate are existent. Therefore, an authentic sūtra states: 'The conditioned and the unconditioned are called existent; the self and what belongs to the self are spoken of as empty.' The conditioned and unconditioned are the dependent and the consummate; the self and what belongs to the self are the imagined. The existence and nonexistence of the three natures can indeed be understood. Contemplating the object of the imagined, self and phenomena lack essence, which serves only to cause one to know not to give rise to false grasping. Contemplating the dependent nature: the defiled—afflictions, karma, and suffering results—must be severed; the purified—namely, the practices performed in provisioning, preparatory application, the path of seeing, and the path of cultivation—should be cultivated. Contemplating the consummate nature causes one to seek its realization. Fearing proliferation, the remaining objects such as the three non-natures will not be discussed.