法界次第初門 1

English (machine translation) 1

Language: English

1.1

General Preface to the Introductory Gate to the Sequence of the Dharmadhātu

The monk Śramaṇa Zhiyi of Xiuchan Temple on Mount Tiantai, venturing to rely upon the sūtras and accord with the treatises, has compiled the Introductory Gate to the Sequence of the Dharmadhātu in three hundred items, arranged into seven fascicles, to circulate among beginners. There are roughly three purposes: first, for those reading sūtras and searching treatises who encounter teaching gates as they come and might be confused by their terms and numbers; second, for those who do not yet understand the sequence of shallowness and depth among the teaching gates established by the sacred teachings; and third, for those practicing the threefold contemplation, who ought to run through their minds and apply these names, marks, and doctrinal principles of the various dharmas one by one, so that their contemplative understanding will be unimpeded and they will not be deluded when encountering objects. If within a single thought-moment one thoroughly penetrates all Buddha-dharmas, then the threefold contemplation will naturally be completely clear. Therefore, setting forth the nominal teachings of these three hundred items, I have further distinguished their essence and characteristics in brief under each term, which so far amounts to three fascicles.

1.3

Table of Contents of the Introductory Gate to the Sequence of the Dharmadhātu

1.4

Fascicle Upper-First

1.5

Introductory Gate 1: Nāmarūpa

1.6

Introductory Gate 2: The Five Skandhas

1.7

Introductory Gate 3: The Twelve Āyatanas

1.8

Introductory Gate 4: The Eighteen Dhātus

1.9

Introductory Gate 5: The Sixteen Views and Notions

1.10

Introductory Gate 6: The Two Afflictions of Views and Craving

1.11

Introductory Gate 7: The Three Poisons

1.12

Introductory Gate 8: The Five Hindrances

1.13

Introductory Gate 9: The Ten Afflictions (also called the ten anuśayas)

1.14

Introductory Gate 10: The Ninety-Eight Latent Defilements

1.15

Introductory Gate 11: The Ten Unwholesome Actions

1.16

Introductory Gate 12: The Ten Wholesome Actions

1.17

Fascicle Upper-Second

1.18

Introductory Gate 13: The Three Refuges

1.19

Introductory Gate 14: The Five Precepts

1.20

Introductory Gate 15: The Four Dhyānas

1.21

Introductory Gate 16: The Four Immeasurables

1.22

Introductory Gate 17: The Four Formless Attainments (also called the four formless concentrations)

1.23

Introductory Gate 18: The Six Marvelous Gates

1.24

Introductory Gate 19: The Sixteen Superior Stages

1.25

Introductory Gate 20: The Transparent Contemplation (also called transparent dhyāna)

1.26

Fascicle Middle-First

1.27

Introductory Gate 21: The Nine Notions

1.28

Introductory Gate 22: The Eight Recollections

1.29

Introductory Gate 23: The Ten Notions

1.30

Introductory Gate 24: The Eight Liberations

1.31

Introductory Gate 25: The Eight Bases of Mastery

1.32

Introductory Gate 26: The Ten Kṛtsnāyatanas

1.33

Introductory Gate 27: The Fourteen Transformations

1.34

Introductory Gate 28: The Six Superknowledges

1.35

Introductory Gate 29: The Nine Sequential Meditative Attainments

1.36

Introductory Gate 30: The Three Samādhis

1.37

Introductory Gate 31: The Lion's Play Samādhi

1.38

Introductory Gate 32: The Step-Over Samādhi

1.39

Fascicle Middle-Second

1.40

Introductory Gate 33: The Four Noble Truths

1.41

Introductory Gate 34: The Sixteen Aspects

1.42

Introductory Gate 35: The Twofold Emptiness of Persons and Dharmas

1.43

Introductory Gate 36: The Thirty-Seven Aids to Awakening

1.44

Introductory Gate 37: The Three Gates of Liberation

1.45

Introductory Gate 38: The Three Untainted Faculties

1.46

Introductory Gate 39: The Eleven Cognitions

1.47

Introductory Gate 40: The Twelve Links of Dependent Origination

1.48

Fascicle Lower-First

1.49

Introductory Gate 41: The Four Universal Vows

1.50

Introductory Gate 42: The Six Pāramitās

1.51

Introductory Gate 43: The Four Reliances

1.52

Introductory Gate 44: The Nine Great Dhyānas

1.53

Introductory Gate 45: The Eighteen Modes of Emptiness

1.54

Introductory Gate 46: The Ten Similes

1.55

Fascicle Lower-Second

1.56

Introductory Gate 47: The One Hundred and Eight Samādhis

1.57

Introductory Gate 48: The Five Hundred Dhāraṇīs

1.58

Introductory Gate 49: The Four Means of Embrace

1.59

Introductory Gate 50: The Six Points of Reverent Harmony

1.60

Introductory Gate 51: The Eight Autonomous Selves (also called the eight kinds of transformations)

1.61

Introductory Gate Fifty-Two: The Four Unhindered Analytical Knowledges

1.62

Introductory Gate Fifty-Three: The Ten Powers

1.63

Introductory Gate Fifty-Four: The Four Fearlessnesses

1.64

Introductory Gate Fifty-Five: The Eighteen Unshared Attributes

1.65

Introductory Gate Fifty-Six: Great Benevolence and Great Compassion

1.66

Introductory Gate Fifty-Seven: The Thirty-Two Marks

1.67

Introductory Gate Fifty-Eight: The Eighty Minor Marks

1.68

Introductory Gate Fifty-Nine: The Eight Kinds of Voice

1.69

Introductory Gate Sixty: The Three Bases of Mindfulness

1.70

Compiled by the Great Master Zhizhe, National Preceptor under the Chen and Sui Dynasties

1.71

Introductory Gate One: Nāmarūpa

1.72

First: nāma (name). Second: rūpa (form).

1.73

Now, in elucidating the introductory gates to the dharmadhātu, the reason we begin first with nāma and rūpa is that, when discussing fundamentally the ultimate source of all dharmas, it is pure, beyond name, and free from characteristics; it is not even one, so how could there ever be two? Elucidating two where there is non-duality is because, when a practitioner initially receives a single period of delusive retribution, at the time of the kalala there are only the two dharmas of nāma and rūpa. One should know that nāma and rūpa are the root of all mundane and supramundane dharmas; they can produce all dharmas, universally encompass all dharmas, and are all dharmas. When the great sages distinctly explain all Dharma gates, they all distinguish them in terms of nāma and rūpa; not a single dharma falls outside of nāma and rūpa. Therefore, a verse in the Dazhidu lun states:

1.74

"Among all dharmas,
there are only nāma and rūpa.
If one wishes to contemplate as it truly is,
one should only contemplate nāma and rūpa.
Though the deluded mind conceives many thoughts
and discriminates various matters,
there is not a single dharma
that falls outside of nāma and rūpa."

1.75

First, nāma (name). The mind has only a designation, and hence is called "name." That is, mind and associated mental factors, though possessing the function of cognizing objects, have no material obstruction that can be traced. Since it differs from form, yet has the various distinct names of citta, manas, vijñāna, and the various mental factors, it is called "name."

1.76

Second, rūpa (form). Dharmas that have shape and material obstruction are called "form." These are the ten āyatanas and a small portion of one āyatana; they are all materially obstructive dharmas and entirely lack the function of conscious perception. Since they differ from the dharmas of citta, manas, and vijñāna, they are called "form."

1.77

Introductory Gate Two: The Five Skandhas

1.78

First: the form skandha. Second: the feeling skandha. Third: the perception skandha. Fourth: the formations skandha. Fifth: the consciousness skandha.

1.79

Next to nāma and rūpa, we elucidate the five skandhas because deluded persons are predominantly confused about nāma. In the great sages' teaching gates, opening nāma yields four mental [skandhas], which in contrast to form are combined to make five. These five are universally called "skandhas" (yin) because, to explain broadly, yin has the meaning of "concealing and covering"; they can cover over the wisdom of supramundane true clarity and increase birth-and-death, gathering and dispersing without cessation; hence they are universally called skandhas (yin).

1.80

First, the form skandha. Dharmas that have shape and material obstruction are called form. There are fourteen kinds of form, namely the four great elements, the five sense faculties, and the five sense objects; these fourteen are all form dharmas.

1.81

Second, the feeling skandha. Receiving and experiencing the cognized object is called feeling. There are six kinds of feeling: namely, with the six contacts as conditions, the six feelings arise. However, since sense objects have the distinctions of being contrary, agreeable, and neither contrary nor agreeable, each of the six feelings also has the differences of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.

1.82

Third, the perception skandha. Being able to grasp the characteristics of the conditioned object received is called perception. There are six kinds of perception: namely, grasping the characteristics of the six received sense objects constitutes the six perceptions.

1.83

Fourth, the formations skandha. The volition of mental activity that can tend toward a fruition is called formations. Formations are of six kinds; in the Dapin jing they are explained as the six volitions, and volition is formations. That is to say, subsequent to the six perceptions, unwholesome karma, wholesome karma, and imperturbable karma respectively arise.

1.84

Fifth, the consciousness skandha. Discriminating the cognized object is called consciousness. Consciousness is of six kinds, which are the six consciousnesses. While many treatise masters say that consciousness precedes the other two mental states, the various Mahāyāna sūtras explain consciousness as coming at the very end. We now follow the sūtras to arrange the sequence.

1.85

Introductory Gate Three: The Twelve Āyatanas

1.86

The six internal sense-faculty āyatanas: first, the eye āyatana; second, the ear āyatana; third, the nose āyatana; fourth, the tongue āyatana; fifth, the body āyatana; sixth, the mind āyatana.

1.87

The six external sense-object āyatanas: first, the form āyatana; second, the sound āyatana; third, the odor āyatana; fourth, the taste āyatana; fifth, the tangible āyatana; sixth, the mental-object āyatana.

1.88

Next to the five skandhas, we elucidate the twelve āyatanas because deluded persons are predominantly confused about form. In the great sages' teaching gates, opening form yields ten, while mind is merely two, combining to make twelve. They are universally called "āyatanas" (ru) because ru has the meaning of "entering into and interacting": when sense faculties and sense objects face each other, consciousness arises; relying on faculties and objects, consciousness functions as that which enters, while faculties and objects are that which is entered. Now, these twelve receive their name from that which is entered; hence they universally receive the name "āyatana." The six internal āyatanas: these six dharmas, being intimate, belong to the internal, and serve as that upon which consciousness relies; hence they are named āyatanas. They are also named "faculties" (indriya) because indriya has the meaning of "being able to produce"; since these six all possess the efficacy of producing consciousness, they are universally named faculties.

1.89

First, the eye āyatana. The part of the body that faces form and has the capacity to see form is called the eye. The eye is form derived from the four great elements; its substance is jointly constituted by ten forms, namely the four great elements, the four subtle atoms, the subtle atom of the body faculty, and the subtle atom of the eye faculty.

1.90

Second, the ear āyatana. The part of the body that faces sound and has the capacity to hear sound is called the ear. The ear is form derived from the four great elements; it is likewise jointly constituted by ten forms, namely the four great elements, the four subtle atoms, the subtle atom of the body faculty, and the subtle atom of the ear faculty.

1.91

Third, the nose āyatana. The part of the body that faces odor and has the capacity to smell odor is called the nose. The nose is form derived from the four great elements; it is likewise jointly constituted by ten forms, namely the four great elements, the four subtle atoms, the subtle atom of the body faculty, and the subtle atom of the nose faculty.

1.92

Fourth, the tongue āyatana. The part of the body that faces taste and has the capacity to know taste is called the tongue. The tongue is form derived from the four great elements; it is likewise constituted by ten forms, namely the four great elements, the four subtle atoms, the subtle atom of the body faculty, and the subtle atom of the tongue faculty.

1.93

Fifth, the body āyatana. The body of the provisional composite of the six parts that faces tangible objects and has the capacity to feel touch in all its parts is called the body. The body is form derived from the four great elements; it is constituted by only nine forms, namely the four great elements, the four subtle atoms, and the subtle atom of the body faculty.

1.94

Sixth, the mind āyatana. When the mind faces all dharmas, it immediately possesses the function of being able to know dharmas; this is called the mind (manas). "Mind" is the king of the mind; here, excluding the various mental factors, only the king of the mind is taken as the mind āyatana.

1.95

The six external āyatanas: these six dharmas, being remote, belong to the external; they are that which consciousness traverses, and hence are named āyatanas. They are also named "dusts" (chen) because dust has the meaning of defilement; because they can defile emotional consciousness, they are universally named dusts.

1.96

First, the form āyatana. All visible forms that face the eye are called form. There are two kinds of form that encompass all forms: first, the visible form of primary retribution, which is the bodily color of sentient beings—blue, yellow, red, white, black, and so forth; second, the visible form of environmental retribution, which is external insentient blue, yellow, red, white, black, and so forth.

1.97

Second, the sound āyatana. All auditory form that faces the ear is called sound. There are two kinds of sound that encompass all sounds: first, sound emerging from the form of primary retribution, which is the speech and vocal sounds of sentient beings; second, sound emerging from the form of environmental retribution.

1.98

Third, the odor āyatana. All olfactive form that faces the nose is called odor. There are two kinds of odor that encompass all odors: first, odor at the locus of the form of primary retribution, which is fragrance and foulness in the bodies of sentient beings; second, odor emerging from environmental retribution, which is all fragrance and foulness found in external insentient form.

1.99

Fourth, the taste āyatana. All gustatory form that faces the tongue is called taste. There are two kinds of taste that encompass all tastes: first, taste at the locus of the form of primary retribution, which is the six tastes in the bodies of sentient beings; second, taste at the locus of the form of environmental retribution, which is all the six tastes found in external insentient form.

1.100

Fifth, the tangible āyatana. All tactile form that faces the body is called the tangible. There are two kinds of tangible objects that encompass all tangible objects: first, tangible objects at the locus of the form of primary retribution, which are the sixteen tangibles such as cold, warmth, roughness, and smoothness in the bodies of sentient beings; second, tangible objects at the locus of the form of environmental retribution, which are the sixteen tangibles such as cold and warmth in external insentient form.

1.101

Sixth, the mental-object āyatana. All known dharmas that face the mind are called dharmas. There are two kinds of dharmas that encompass all dharmas: first, mental dharmas, wherein, excluding the king of the mind, only the associated mental factors are taken; second, non-mental dharmas, which are past and future form dharmas, the formations not associated with mind, and the three unconditioned dharmas.

1.102

Introductory Gate Four: The Eighteen Dhātus

1.103

The six internal sense-faculty dhātus: first, the eye dhātu; second, the ear dhātu; third, the nose dhātu; fourth, the tongue dhātu; fifth, the body dhātu; sixth, the mind dhātu.

1.104

The six external sense-object dhātus: first, the form dhātu; second, the sound dhātu; third, the odor dhātu; fourth, the taste dhātu; fifth, the tangible dhātu; sixth, the mental-object dhātu.

1.105

The six consciousness dhātus: first, the eye-consciousness dhātu; second, the ear-consciousness dhātu; third, the nose-consciousness dhātu; fourth, the tongue-consciousness dhātu; fifth, the body-consciousness dhātu; sixth, the mind-consciousness dhātu.

1.106

Next to the twelve āyatanas, we elucidate the eighteen dhātus because deluded persons are equally confused about both nāma and rūpa; opening form yields ten, and separating nāma makes eight, combining to make the eighteen dhātus. They are universally called "dhātus" (jie) because jie has the meaning of distinct classification. Each of these eighteen dharmas has its distinct essence, and their meanings are never blended or confused; hence they universally receive the name "dhātu."

1.107

The six internal sense-faculty dhātus. These are fully as explained previously in distinguishing their characteristics under the six internal sense-faculty āyatanas; the reason we further append the name and meaning of "dhātu" to them is to cause practitioners of contemplation to analyze them without error, so that they do not get stuck in the false reckonings of the sixteen views and notions.

1.108

The six external sense-object dhātus. These are fully as explained previously in distinguishing their characteristics under the six external sense-object āyatanas; the intention in further appending the name and meaning of "dhātu" to them is the same as establishing the name of dhātu among the six faculties.

1.109

Regarding the six consciousness dhātus: when sense faculties and sense objects face each other, consciousness arises. Consciousness has the meaning of discerning; consciousness relies on the faculty and is able to discern the sense object; hence these six are universally called consciousness. If one realizes that consciousness arises from conditions, how could one reckon there to be a soul? This causes one to know the fallacy of grasping [such a view].

1.110

First, the eye-consciousness dhātu. When the eye faculty faces the form object, the eye-consciousness immediately arises. When the eye-consciousness arises, it immediately cognizes the form object; hence it is named the eye-consciousness dhātu.

1.111

Second, the ear-consciousness dhātu. When the ear faculty faces the sound object, the ear-consciousness immediately arises. When the ear-consciousness arises, it immediately cognizes the sound object; hence it is named the ear-consciousness dhātu.

1.112

Third, the nose-consciousness dhātu. When the nose faculty faces the odor object, the nose-consciousness immediately arises. When the nose-consciousness arises, it immediately cognizes the odor object; hence it is named the nose-consciousness dhātu.

1.113

Fourth, the tongue-consciousness dhātu. When the tongue faculty faces the taste object, the tongue-consciousness immediately arises. When the tongue-consciousness arises, it immediately cognizes the taste object; hence it is named the tongue-consciousness dhātu.

1.114

Fifth, the body-consciousness dhātu. When the body faculty faces the tangible object, the body-consciousness immediately arises. When the body-consciousness arises, it immediately cognizes the tangible object; hence it is named the body-consciousness dhātu.

1.115

Sixth, the mind-consciousness dhātu. After the five consciousnesses arise, they immediately perish; the mind becomes the mental consciousness, and this mental consciousness arises in succession. When the mental consciousness arises, it immediately cognizes the mental-object dust. If the five consciousnesses can produce the mental consciousness, then the former five consciousnesses serve as the faculty, and the subsequent mental consciousness is the mental consciousness. When this mental consciousness perishes, the next consciousness arises in succession; thus the former mental consciousness produces the subsequent mental consciousness. In this way, they also continuously transfer and receive the names of faculty and consciousness, in all cases taking that which is able to produce as the faculty and that which is produced as the consciousness. Here, we speak of the produced consciousness as the mind-consciousness dhātu.

1.116

Introductory Gate Five: The Sixteen Views and Notions

1.117

First, the self (ātman). Second, the sentient being (sattva). Third, the living soul (jīva). Fourth, the life-span possessor (poṣa/jīvita). Fifth, the born being (jantu). Sixth, the nourished one (poṣa). Seventh, the personal aggregate (pudgala). Eighth, the person (manuṣya/puruṣa). Ninth, the agent (kartṛ). Tenth, the causer of action (kārayitṛ). Eleventh, the originator (utthāpaka). Twelfth, the causer of origination (samutthāpaka). Thirteenth, the experiencer (vedaka). Fourteenth, the causer of experiencing (vedayitṛ). Fifteenth, the knower (jñātṛ). Sixteenth, the seer (paśyaka).

1.118

The reason why the sixteen views and notions are distinguished after nāmarūpa, the skandhas, āyatanas, and dhātus is that among dharmas such as nāmarūpa, a personal self is fundamentally unobtainable. Yet those who have not seen the path all falsely impute a self and what belongs to a self within dharmas such as nāmarūpa. When the mind that imputes a self is briefly distinguished in accordance with circumstances, there are precisely sixteen distinct views and notions; if broadly contrasted with various conditions, then false imputations are innumerably many. Due to this inversion, all karmic activities of afflictions, birth, and death are fully aroused. Now, in order to clarify all contemplation gates, such as the twofold emptiness of persons and dharmas, later on, one must skillfully recognize designated and real dharmas; therefore, relying broadly on the Da zhidu lun, I explain them here.

1.119

First is the self (ātman). If, regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one is clouded by ignorance and not understanding, and falsely imputes the reality of a self and what belongs to a self either identical to or separate from them, it is therefore named the self.

1.120

Second is the sentient being (sattva). In the combination of dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that a self is born; therefore it is named sentient being.

1.121

Third is the living being (jīva / āyuṣmat). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that there is a self undergoing a single span of retribution, with a lifespan that is long or short; therefore it is named living being.

1.122

Fourth is the soul (jīva). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that one's life-faculty is accomplished and maintained continuously without interruption; therefore it is named the soul.

1.123

Fifth is the progenitor (janaka). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self can bring about various affairs, like a father fathering a child; this is named progenitor. It is also the imputation that the self comes into the human realm to undergo birth; therefore it is named progenitor.

1.124

Sixth is the nourisher (poṣa). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self is able to nourish others; therefore it is named nourisher. It is also the imputation that from birth onward, the self is nourished by parents; therefore it is named nourisher.

1.125

Seventh is the enumerated aggregate (saṅghāta / pudgala). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self possesses various causes and conditions, such as the five aggregates of nāmarūpa, the twelve āyatanas, and the eighteen dhātus, and that these aggregated dharmas have an enumeration; therefore it is named enumerated aggregate.

1.126

Eighth is the person (manuṣya / pudgala). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes, 'I am a practitioner, different from non-practicing people'; therefore it is named person. It is also the imputation, 'I am born into the human destiny, different from other destinies'; therefore it is named person.

1.127

Ninth is the agent (kāraka). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self has physical strength, hands, and feet, and is able to perform actions; therefore it is named agent.

1.128

Tenth is the instigator of action (kārayitṛ). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self can employ others; therefore it is named instigator of action.

1.129

Eleventh is the originator (utthāpaka). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self can create karma of demérit and merit for future lives; therefore it is named originator.

1.130

Twelfth is the instigator of origination. Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self can make others initiate karma of demerit and merit for future lives; therefore it is named instigator of origination.

1.131

Thirteenth is the experiencer (vedaka). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self will experience the retributions of demerit and merit in future bodies; therefore it is named experiencer.

1.132

Fourteenth is the instigator of experiencing. Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the self will make others experience retributions of suffering and pleasure; therefore it is named instigator of experiencing.

1.133

Fifteenth is the knower (jñātṛ). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes that the five sense faculties can cognize the five sense objects; therefore it is named knower.

1.134

Sixteenth is the seer (paśyaka). Regarding dharmas such as nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely imputes, 'Because I possess the eye faculty, I can see all forms.' It is also the imputation, 'I can give rise to wrong views, or I give rise to right views'; it is named seer.

1.135

Introductory Gate to the Two Afflictions of Views and Craving, Number Six

1.136

1. Affliction of views; 2. Affliction of craving.

1.137

Next, the reason why views and craving are distinguished after nāmarūpa, the skandhas, āyatanas, and dhātus, as well as the sixteen [notions] of self and so forth, is that if one is confused about these two classes of dharmas—the designated and the real—inverted thoughts will arise in profusion, and the boundless transmigration across the three realms is entirely driven by afflictions. If we discuss the roots of affliction, they do not exceed views and craving; when divided into branches, the categories are extremely numerous, namely the three poisons, the five hindrances, the ten anuśayas, the ninety-eight afflictions, eighty-four thousand, and up to counts as many as dust and sands. Although these categories vary in number, they are identically the power of afflictions that moistens rebirth; their essence has no distinction. It is merely that the skillful methods of the teachings establish them according to an increase or decrease in numbers. Therefore, the Yingluo jing states: 'The two dharmas of views and attachment confuse the form and mind of the dharmadhātu, widely generating all the afflictions of the three realms.' They are collectively called 'afflictions' (kleśa) because fan means vexing disturbance and nao means oppressive turbulence; dharmas that can cause vexing disturbance and oppressively agitate a practitioner's mind-spirit, preventing the true illumination from unfolding, are therefore called afflictions.

1.138

First, the affliction of views. Contemplating principles with an errant mind is called 'view.' If one's feelings are confused about the principles of the designated and the real, generating inverted thoughts and errant pursuit, grasping obstinately at whatever one-sided principle one sees as being real, this is collectively called 'view.' The affliction of views refers to the five sharp anuśayas, the eighty-eight anuśayas severed by seeing the truths, the sixty-two views, and so forth.

1.139

Second, the affliction of craving. The mind of greedy attachment is called 'craving.' If one's feelings are confused about both designated and real matters and follow one's mind, clinging and entangling with all confronting objective realms, this is collectively called 'craving.' The affliction of craving refers to the five dull anuśayas, the ten anuśayas severed by cultivation, and the fetters, floods, attachments, yokes, entanglements, hindrances, and so on that are severed.

1.140

Introductory Gate to the Three Poisons, Number Seven

1.141

1. Poison of greed; 2. Poison of anger; 3. Poison of delusion.

1.142

The reason why the three poisons are distinguished next after views and craving is that since these two categories have the difference of being combined or separated, they must be differentiated. If combined, one merely takes one portion of delusion as views, and the remaining portion along with greed and anger are combined into craving. If separated, then within views and craving there are each the three poisons; tracking them in this way through the three realms and the five stages of practice, they separate out into ninety-eight anuśayas. The reason why all afflictions are collectively called 'poisons' is that 'poison' has the meaning of sinking poison, which vexes and destroys severely; hence it is called 'sinking poison.' Because they can destroy the wholesome mind that transcends the world, they are called poisons.

1.143

First is the poison of greed. The mind that grasps and takes is called greed. If with a deluded mind one faces all agreeable realms and grasps them without satiety, that is precisely the poison of greed. Tracking them through the three realms and five stages, the fifteen greed anuśayas are all the poison of greed; however, because afflictions are thinner in the upper two realms, they separately receive the name 'craving' (rāga/prema).

1.144

Second is the poison of anger. The mind of hostility and wrath is called anger. If with a deluded mind one faces all disagreeable realms and immediately gives rise to wrath, that is precisely the poison of anger. Tracking them under the five stages of the desire realm, there are five anger anuśayas, all of which are the poison of anger; according to the Sarvāstivādins, the upper two realms have no anger.

1.145

Third is the poison of delusion. The mind of confusion and blindness is called delusion. If one is confused about all phenomenal and noumenal dharmas, clouded by ignorance and not understanding, confusedly grasping in error and initiating various wrong actions, that is the poison of delusion, also called ignorance (avidyā). Ignorance has two kinds: first, conjoined ignorance, which arises in association with the eighty-eight anuśayas under the five stages of the three realms; second, unassociated ignorance, which is the fifteen delusion anuśayas under the five stages of the three realms.

1.146

Introductory Gate to the Five Hindrances, Number Eight

1.147

1. Hindrance of sensual desire; 2. Hindrance of ill will; 3. Hindrance of drowsiness and sleep; 4. Hindrance of restlessness and remorse; 5. Hindrance of doubt.

1.148

The reason why the five hindrances are distinguished after the three poisons is this: when discussing the essence of the three poisons, how could it be different from the five hindrances? It is only that the categories differ and the additions or subtractions of names are distinct, which is why they are differentiated next. Why is this? If one subsumes the name of the poison of delusion and divides the dharma of delusion into the three hindrances of sleep, restlessness and remorse, and doubt, and adds greed and anger, they make the five hindrances. If one opens up the five hindrances, afflictions are immeasurable. They are collectively called 'hindrances' (nīvaraṇa) because hindrance means covering; they can cover the practitioner's pure and wholesome mind so that it cannot unfold, and hence are called hindrances. And since these five hindrances are precisely the primary obstacles to the various dhyānas explained below, their characteristics must be briefly distinguished.

1.149

First is the hindrance of sensual desire. Grasping and taking with an insatiable mind is sensual desire; the differentiation of its essence and characteristics is fully explained under the poison of greed. The fifteen greed anuśayas across the five stages in the three realms are precisely the hindrance of sensual desire.

1.150

Second is the hindrance of ill will. A mind of wrath is called ill will; the differentiation of its essence and characteristics is fully explained as before. The five kinds of anger anuśayas across the five stages in the desire realm are precisely the hindrance of ill will.

1.151

Third is the hindrance of drowsiness and sleep. The muddled torpor of mental consciousness is called drowsiness; the dim obscurity of the five senses is called sleep. If the mind relies on the indeterminate, it fosters ignorance, so that the mental consciousness becomes muddled and dull, and the five senses become dark and obscure, perceiving nothing; this is called drowsiness and sleep. The Sarvāstivādins explain it as an added mental factor (caitasika), which is still subsumed under the fifteen delusion anuśayas severed by seeing [the truths] and by cultivation.

1.152

Fourth is the hindrance of restlessness and remorse. Errant mental agitation is called restlessness; retrospective worry and anguish is called remorse. If one indulges ignorance and errantly grasps, the mind generating frivolous conceptualization and agitation is born; and since one's deeds run contrary to correctness, looking back causes worry and remorse. It is also an added mental factor, properly subsumed under the thirty-two view anuśayas severed by seeing the truths, with a small portion also severed by cultivation.

1.153

Fifth is the hindrance of doubt. A deluded mind seeking truth with wavering indecision is called doubt. When cultivating dharmas such as the path and concentration, if through ignorance and dull obscurity one cannot discern the true from the false, and consequently wavers without resolution in mind, this is all called doubt. The general doubts of the world are not one; speaking strictly, the doubt that obstructs the path is precisely the twelve doubt anuśayas across the four stages in the three realms severed by seeing the truths.

1.154

Introductory Gate to the Ten Anuśayas, Number Nine

1.155

Five dull anuśayas: 1. Anuśaya of greed; 2. Anuśaya of anger; 3. Anuśaya of ignorance; 4. Anuśaya of pride; 5. Anuśaya of doubt.

1.156

Five sharp anuśayas: 1. Anuśaya of view of self; 2. Anuśaya of extreme view; 3. Anuśaya of wrong view; 4. Anuśaya of attachment to precepts; 5. Anuśaya of attachment to views.

1.157

Next, regarding the differentiation of the ten anuśayas after the five hindrances: how could the ten anuśayas be different from the five hindrances? If the teachings speak merely for practitioners of concentration, they briefly establish the numbers of the three poisons and five hindrances. If speaking for practitioners of wisdom, wishing to make them clearly identify the delusions to be severed without error, they must differentiate them into the ten anuśayas. Why is this? The two hindrances of greed and anger are precisely the two anuśayas of greed and anger. The root of the hindrance of sleep is precisely the anuśaya of delusion; separating pride out of delusion makes the anuśaya of pride; and the hindrance of doubt is precisely the anuśaya of doubt: these are the five dull anuśayas. Restlessness and remorse are the agitated mind of errant thought; if one differentiates their characteristics in detail, there are the distinctions of the five sharp and five dull anuśayas. Deducing it from this, it is still the five hindrances differentiated into the ten anuśayas. If one opens up the ten anuśayas, all afflictions emerge. These ten are collectively called anuśayas (使) because shi has the meaning of driving into servitude; they can drive the practitioner's mind-spirit into servitude, causing transmigration in the three realms, and therefore collectively receive the name anuśaya. They are also called the ten afflictions; the meaning of affliction is as explained before.

1.158

First is the anuśaya of sensual desire. Grasping and taking without satiety is called sensual desire; the differentiation of its characteristics is fully explained under the poison of greed. Severed by seeing and cultivation, the fifteen forms of greed across the five stages in the three realms are all the anuśaya of greed.

1.159

Second is the anuśaya of ill will. A mind of wrath is called anger; the differentiation of its characteristics is fully explained under the poison of anger. Severed by seeing and cultivation, the five kinds of ill will across the five stages in the desire realm are precisely the anuśaya of ill will.

1.160

Third is the anuśaya of ignorance. A mind that is confused and does not understand is called ignorance. If with a deluded mind one conditions objects, and following whatever arises, mindfulness is lost at every moment without feeling shame or conscience, this is all delusion. Severed by seeing and cultivation, the fifteen forms of delusion under the five stages in the three realms are precisely the anuśaya of ignorance.

1.161

Fourth, the anuśaya of conceit (māna). A mind that relies on itself and disdains others is called conceit. If one relies on one's clan, wealth and high status, virtue, or talent and ability, and despises others, this is conceit. Conceit has eight kinds, which are set forth separately below; up to those abandoned through seeing and reflection, the fifteen kinds of conceit under the five categories of the three realms are all the anuśaya of conceit.

1.162

Fifth, the anuśaya of doubt (vicikitsā). A deluded mind that deviates from the principle and is hesitant and indecisive is called doubt; the distinction of its characteristics is fully explained in [the section on] the hindrance of doubt. The twelve kinds of doubt in the four categories of the three realms are all the anuśaya of doubt.

1.163

Sixth, the anuśaya of the view of an individual self (satkāyadṛṣṭi). If, with respect to nāmarūpa, the skandhas, āyatanas, and dhātus, one falsely posits an individual self, this is called the view of an individual self. If, through ignorance, one fails to understand them, one generates twenty kinds of views of an individual self with respect to the five skandhas; thus there are twenty kinds of views of an individual self. Abandoned through seeing the truths, passing through the three realms in one category, there are two views of an individual self.

1.164

Seventh, the anuśaya of extreme views (antagrāhadṛṣṭi). A mind that grasps at extremes is called an extreme view. If, regarding the four extremes, one fails to understand and, following whichever one extreme one sees, takes it as true and all the other extremes as entirely false speech, grasping mutually at one extreme according to what one sees, one falls entirely into extreme views. Traversing the five skandhas across the three times, there are sixty-two views, all of which are abandoned through seeing the truths; taken together, the sixty-two views are all subsumed under the single [category of] extreme views. Furthermore, in terms of what is abandoned through seeing the truths, passing through the three realms in one category, there are three extreme views.

1.165

Eighth, the anuśaya of false views (mithyādṛṣṭi). Because a perverse mind grasps at principles, it is called a false view. If, through ignorance, one does not understand the causes and effects of the four noble truths, and deduces with a perverse mind that these principles do not exist, thereby destroying supramundane wholesome roots and even mundane wholesome roots to act as an icchantika, this is a false view. Abandoned through seeing the truths, among the four categories of the three realms there are twelve false views.

1.166

Ninth, the anuśaya of grasping at views (dṛṣṭiparāmarśa). In dharmas that are neither true nor supreme, mistakenly seeing nirvāṇa and generating a mind to grasp at it is called grasping at views. When practicing the Path, though one enters various gates of contemplation, if true brightness has not yet arisen and one fails to understand through ignorance, one then mistakenly calculates what one has attained to be true and supreme, and generates a mind that grasps and clings; these are all called grasping at views. Abandoned through seeing the truths, among the four categories of the three realms there are twelve graspings at views.

1.167

Tenth, the anuśaya of grasping at precepts and vows (śīlavrataparāmarśa). In what is not a precept, mistakenly taking it to be a precept and adopting it to make progress is called grasping at precepts and vows. If one adopts the precepts of chickens, dogs, or cattle, or even the precepts observed by the ninety-five kinds of non-Buddhists, taking them to be true precepts, these are all called grasping at precepts and vows. If a person, though upholding the Buddha's precepts, views there to be marks of the precepts, this is also grasping at precepts and vows. Abandoned through seeing the truths, across the two categories of the three realms there are six kinds of grasping at precepts and vows.

1.168

Introductory Gate Ten: The Ninety-Eight Anuśayas

1.169

The gate of seeing the truths has eighty-eight anuśayas: thirty-two anuśayas in the desire realm, twenty-eight anuśayas in the form realm, and twenty-eight anuśayas in the formless realm.

1.170

The gate of reflection has ten anuśayas: four anuśayas in the desire realm, three anuśayas in the form realm, and three anuśayas in the formless realm.

1.171

The reason the ninety-eight anuśayas are distinguished next after the ten anuśayas is precisely that the delusive obstacles of the two paths of seeing and reflection are distinct. Wishing to cause practitioners of contemplation to precisely identify the delusions to be treated so that their abandonment and suppression are free of confusion, the scriptural gate traverses the three realms and five categories, finely differentiating the ten anuśayas, which then amount to ninety-eight. They are also called the ninety-eight afflictions; collectively they are termed anuśayas. Calling them afflictions is analogous to the previous explanation. If one is free from the ninety-eight anuśayas, one transcends all afflictions. Here we clarify the ninety-eight anuśayas according to the Sarvāstivāda masters. If according to the *Tattvasiddhi* masters, their explanation differs.

1.172

The delusions abandoned by seeing the truths in the desire realm are thirty-two anuśayas: under the truth of suffering, all ten anuśayas are present; under the truth of origination, there are seven anuśayas, excluding the view of an individual self, extreme views, and grasping at precepts; under the truth of cessation, there are seven anuśayas, also excluding the view of an individual self, extreme views, and grasping at precepts; under the truth of the path, there are eight anuśayas, excluding only the view of an individual self and extreme views. Therefore, under the four categories of the desire realm, there are thirty-two anuśayas in total.

1.173

The delusions abandoned by seeing the truths in the form realm are twenty-eight anuśayas. Under the truth of suffering, there are nine anuśayas, excluding ill will; under the truth of origination, there are six anuśayas, excluding ill will as well as the view of an individual self, extreme views, and grasping at precepts; under the truth of cessation, there are six anuśayas, also excluding ill will, the view of an individual self, extreme views, and grasping at precepts; under the truth of the path, there are seven anuśayas, also excluding the anuśaya of ill will, the view of an individual self, and extreme views. Therefore, under the four categories of the form realm, there are twenty-eight anuśayas in total.

1.174

The delusions abandoned by seeing the truths in the formless realm are twenty-eight anuśayas: nine anuśayas under the truth of suffering; six anuśayas under the truth of origination; six anuśayas under the truth of cessation; seven anuśayas under the truth of the path. The inclusions and exclusions are all distinguished as in the form realm; therefore, under the four categories of the formless realm, there are twenty-eight anuśayas in total. Combined, under the four truths across the three realms there are eighty-eight anuśayas, all of which are delusions capable of obstructing the seeing of the truths, abandoned by the srotāpanna on the path of seeing. Differentiating the characteristics of the anuśayas has been briefly explained in full in the preceding chapter on the ten anuśayas.

1.175

The delusions of reflection in the desire realm are four anuśayas: first, the anuśaya of greed; second, the anuśaya of ill will; third, the anuśaya of delusion; fourth, the anuśaya of conceit.

1.176

These anuśayas, beginning from the candidate for the sakṛdāgāmin entering the path of cultivation, are abandoned up to the fruit of the anāgāmin, exhausted only across the nine grades.

1.177

The delusions of reflection in the form realm are three anuśayas: first, the anuśaya of greed; second, the anuśaya of delusion; third, the anuśaya of conceit.

1.178

These three anuśayas are all abandoned by the candidate for the arhat using the wisdom of the path of cultivation.

1.179

The delusions of reflection in the formless realm are three anuśayas: first, the anuśaya of greed; second, the anuśaya of delusion; third, the anuśaya of conceit.

1.180

Therefore, the delusions of reflection in the three realms total ten anuśayas, which, added to the previous [eighty-eight of] seeing the truths, make ninety-eight anuśayas in total. These three anuśayas are also abandoned by the candidate for the arhat, being completely exhausted only upon reaching the fruit.

1.181

Following this, the items of the various afflictions should be set forth extensively, namely the three outflows, the four floods, the four bonds, the eight perversions, the eight inversions, the nine fetters, the nine vexations, the ten entanglements, and up to the five hundred afflictions, the eighty-four thousand gates of defilement, and the afflictions equal in number to the sands of the Ganges, all of which are distinguished from the division and combination of the ninety-eight anuśayas of views and craving. If one were to fully set forth their headings (and so forth). Now a few headings are briefly presented, sufficient to reveal the methods by which the scriptural gates clarify the division, combination, delusive obstruction, and rebirth-moistening nature of the afflictions. The items of the various afflictions will be set forth separately according to their importance in the sixth fascicle.

1.182

Introductory Gate Eleven: The Ten Unwholesome Actions

1.183

The body has three unwholesome actions: first, killing living beings; second, stealing; third, sexual misconduct.

1.184

The mouth has four unwholesome actions: first, lying; second, divisive speech; third, harsh speech; fourth, frivolous speech.

1.185

The mind has three unwholesome actions: first, covetousness; second, ill will; third, false views.

1.186

The reason the ten unwholesome actions are distinguished next after the afflictions, fetters, and anuśayas is that since afflictions are dharmas of delusion and disturbance, capable of driving the practitioner's mind and consciousness, they cause one to be inverted when encountering sense objects. If one indulges these delusive dispositions and gives rise to body, speech, and mind, then every movement deviates from the principle; hence, among what is generated by the three karmas, the ten unwholesome actions are fully present. That they are collectively termed 'unwholesome' means that 'unwholesome' has the meaning of deviating from the principle. These ten all arise in deviation from the principle, and are therefore called unwholesome. They are also called the ten unwholesome courses of action, because they are capable of leading to painful retributions and are therefore not wholesome courses.

1.187

First, killing living beings. Because it severs the life of all sentient beings, it is called killing living beings.

1.188

Second, stealing. Because it steals and takes the wealth and property of others, it is called stealing.

1.189

Third, sexual misconduct. Because one engages in sexual acts with those other than one's spouse, it is called sexual misconduct.

1.190

Fourth, lying. Because one deceives others with words, it is called lying.

1.191

Fifth, divisive speech. Sowing discord among others with instigating words, causing them to suffer estrangement in gain and loss, is called divisive speech.

1.192

Sixth, harsh speech. Directing vicious words at another, causing them to suffer distress, is called harsh speech.

1.193

Seventh, frivolous speech. Words that are artful and oblique, whose speech deviates from proper principle, are called frivolous speech.

1.194

Eighth, covetousness. Attracting and grasping at pleasant sensory objects with a mind that knows no satisfaction is called covetousness.

1.195

Ninth, ill will. If, when confronted with disagreeable circumstances, one gives rise to rage in one's mind, it is called ill will.

1.196

Tenth, false views. Denying true cause and effect and seeking blessings through perverse belief are both called false views.

1.197

Following this, one should set forth the four parājikas, the five heinous sins, the seven heinous sins, slandering the Vaipulya sūtras, using the sangha's floral garlands, acting as an icchantika, the sixteen kinds of evil disciplinary codes, and other headings of light and heavy evil karma, all of which are explained through the division and combination of the ten unwholesome actions. Now, wishing to discuss the essential gates for entering the Path, they are set forth fully (and so forth). In the subsequent sixth fascicle, they will be set forth separately.

Linked texts (1)

法界次第初門 — Classical Chinese