宗鏡錄 58

English (machine translation) 58

Language: English

58.2 — 4 parts

58.1

Compiled by Yanshou, Chan Master Zhijue, Abbot of Huiri Yongming Temple

Now, the indeterminate (aniyata) [mental factors] are four: regret (kaukṛtya), sleep (middha), vitarka, and vicāra. Because they are indeterminate with respect to the wholesome, defiled, and so forth; because they do not, like contact and the others, definitely pervade all minds; and because they do not, like desire and the others, definitely pervade all grounds, the designation 'indeterminate' is established. First, regret (kaukṛtya): taking as its substance brooding and regretting done or undone wholesome and unwholesome deeds, whether defiled or undefiled, its function is obstructing śamatha. Furthermore, the *Vijñaptimātratāsiddhiśāstra* calls it repentance (hui); this is a metaphorical designation of the cause by the effect, since one first dislikes an action performed and only later regrets it. Second, sleep (middha): taking as its substance an abridging and withdrawing of the mind that functions without self-mastery, its function is obstructing vipaśyanā. Third, vitarka: taking as its substance causing the mind to function coarsely, dispersing out to external objects, sometimes producing actions toward dharmas through volition (cetanā), and sometimes inquiring into dharmas through wisdom (prajñā), its function is obstructing inner purity of the mind. Fourth, vicāra: taking as its substance causing the mind to function finely, briefly roaming over external objects regarding the dharmas investigated by vitarka, being born from the seeds of the ālayavijñāna, produced depending on the mind, and operating associated with the mind, its function is obstructing inner purity of the mind. The commentary explains: 'Vitarka is shallow investigation; vicāra is deep reflection. Vitarka initiates coarse speech; vicāra initiates fine words.' The *Vijñaptimātratāsiddhiśāstra* says: 'The four indeterminate factors are indeterminate with respect to the wholesome, defiled, and so forth.' An explanation says: 'The first interpretation reveals the meaning of indeterminate: these are indeterminate with respect to realms, natures, consciousnesses, and so forth. The second interpretation differentiates them from the preceding faith and the rest, greed and the rest: these extend through the three natures, and thus their nature is indeterminate.' The faults of the above root and secondary afflictions are exceedingly profound; they open the gates to the evil destinies and obstruct the path of bodhi. As the *Yogācārabhūmiśāstra* states: 'Afflictions should be known to have many distinctions, namely: fetters (saṃyojana), bonds (bandhana), latent dispositions (anuśaya), secondary afflictions (upakleśa), entanglements (paryavasthāna), floods (ogha), yokes (yoga), graspings (upādāna), ties (grantha), hindrances (nīvaraṇa), stumps, defilements, constant harms, darts (śalya), possessions, roots, evil conduct, outflows (āsrava), deficiencies, burnings, vexations, contentions, fires, blazes, thickets, and confinements. Such are the distinctions of the afflictions. It should be known that in this: binding with suffering is therefore called a fetter. Causing one to not act according to one's wish regarding wholesome deeds is therefore called a bond. Accompanying the operation of the predominant seeds of all the world is therefore called a latent disposition. Inverting and defiling the mind is therefore called a secondary affliction. Frequently arising in active manifestation is therefore called an entanglement. Being deep and difficult to cross, and drifting along the stream, is therefore called a flood. Being an expedient for wrong conduct is therefore called a yoke. Grasping one's own body in unbroken continuity is therefore called a grasping. Being difficult to escape is therefore called a tie. Veiling the real truth is therefore called a hindrance. Destroying the crop field of the wholesome is therefore called a stump. Being defiled in intrinsic nature is therefore called a defilement. Constantly causing harm is therefore called constant harm. Being unquiet in characteristic and following from afar is therefore called a dart. Gathering the supportive bases is therefore called a possession. Being the support of the unwholesome is therefore called a root. Having wrong conduct as intrinsic nature is therefore called evil conduct. Flowing and agitating the mind is therefore called an outflow. Causing one to have no satisfaction in enjoyment is therefore called a deficiency. Causing that which is desired to be constantly lacking is therefore called a burning. Inducing decline and damage is therefore called a vexation. Being the cause of quarrels, litigations, and disputes is therefore called contention. Burning the firewood of all accumulated roots of goodness is therefore called a fire. Being like a severe burning illness is therefore called a blaze. Clustered like various great trees of one's own body is therefore called a thicket. Causing sentient beings to relish and cling to various fine dusts of desire, and obstructing the realization of supramundane dharmas, is therefore called confinement. Such are the distinctions of the afflictions.' As for the faults of afflictions, it should be known that afflictions possess boundless faults: when an affliction arises, it first distresses and confounds one's mind; next, toward its cognitive object, it gives rise to inversion; it causes all latent dispositions to become firm; it causes causal outflow actions to function in unbroken continuity; it can induce harm to oneself, harm to others, and harm to both; it produces offenses in the present life, offenses in future lives, and offenses in both lives; it causes one to experience mental and physical distress and suffering born from that; it can induce birth and other various great sufferings; it can cause one's mental continuity to be far from the bliss of nirvāṇa; it can cause the regression and loss of superior wholesome dharmas; it can cause wealth and resources to decline, diminish, and scatter; it can cause one to fail to attain fearlessness when entering an assembly, being terrified and devoid of dignity; it can cause base and evil fame to spread in the ten directions; it causes one to be constantly rebuked and reviled by the wise; it causes one to give rise to great sorrow and regret at the time of death; and after the destruction of the body, it causes one to fall into the evil destinies and be born in naraka; it causes one not to attain one's own superior ultimate benefit. Such faults are limitless and boundless. The above afflictions and the faults they produce all arise from an initial single thought of ignorance (avidyā). What is ignorance? Because of not knowing that the objective field before one is originally empty, one falsely generates dualistic opposition, which is nothing but the conceptual discrimination of one's own mind. With the wind of wrath and resentment fanning the fire of consciousness, one burns and harms oneself without ever realizing it. Failing to understand the supreme truth of mind-only is called ignorance. Bound by the darkness of delusion, one is born in vain and dies in vain. The *Mahāprajñāpāramitopadeśa* states: 'Furthermore, the nature of all dharmas is empty and nonexistent. The causes and conditions for your anger are also false, deceptive, and indeterminate. Why, on account of false and deceptive matters, do you angrily revile, cause harm, and even take life? Having generated such heavy karma, you will fall into the three evil paths and undergo boundless suffering. Do not, on account of false and unreal matters, incur great offenses! For example, there was a monastery in the mountains. Within it was a separate room. In the room was a ghost that came to terrify and harass the practitioners of the Way, so all the practitioners abandoned the room and left. A guest monk arrived, and the karmadāna assigned him to stay in this room, saying to him: "In this room there is a spirit that likes to trouble people. Whoever can stay in it may stay." Relying on the power of his precept-keeping and extensive learning, the guest monk said: "What can a petty ghost do? I am able to subdue it."'

58.2.2

[he] then entered the room to stay. At dusk, another monk came seeking lodgings, and the karmadāna also told him to stay in this room, likewise telling him that there were ghosts harassing people. This man also said, ‘What can a petty ghost do? I shall subdue it.’ The one who had entered first closed the door and sat upright, awaiting the ghost. The later arrival knocked at the door in the dark of night, seeking to enter. The first arrival took him to be a ghost and would not open the door for him. The later arrival beat upon the door with all his might, while the monk inside resisted him with force. The one outside prevailed, pushed open the door and gained entry. The one inside struck him, and the one outside also beat him thoroughly with all his might. When they saw each other the next morning, they were actually old classmates. Each was ashamed and apologized to the other. The assembly gathered like clouds, laughing at and marveling at them. Sentient beings are also like this: in the five aggregates there is no self and no person, yet in vain they grasp at characteristics, bringing about conflict and contention. If dismembered upon the ground, there is only bone and flesh, with neither person nor self. Therefore the bodhisattva says to sentient beings, ‘Do not contend and commit transgressions within the fundamental emptiness! Because of contending, even a human body cannot be obtained, much less meeting a Buddha!’ It is also said: ‘Although all kleśas are causes and conditions of past karma, avidyā is their root. And so forth, if one knows the karmic causes and conditions of avidyā in a single prior lifetime, then hundreds of millions of lifetimes can be known. Just as present fire is hot, so too was past fire and will future fire be. Furthermore, when the bodhisattva seeks avidyā, its substance is none other than illumination—what is called the true mark of all phenomena, termed the limit of reality. He contemplates all phenomena as like illusions, like apparitions. Due to the causes and conditions of sentient beings’ inversion, they produce all kleśas, commit evil and sinful karma, transmigrate through the five destinies, and undergo the suffering of birth and death. For example, a silkworm exudes silk to wrap and bind itself, and then enters boiling water and the searing of fire. Ordinary sentient beings are also like this: when first born, they do not yet have the various kleśas; later they themselves produce the various kleśas such as greed and anger. Because of the causes and conditions of these kleśas, they obscure true wisdom and, upon transmigrating, undergo the burning of fires and boiling of cauldrons in the hells. The bodhisattva knows that the root and branches of these phenomena are all empty; it is merely that sentient beings, because of inversion and error, undergo such suffering. Toward these sentient beings the bodhisattva gives rise to great compassion, and wishing to destroy this inversion, seeks the real Dharma, practices the perfection of wisdom, thoroughly penetrates the limit of reality, and through various causes and conditions teaches and transforms sentient beings, causing them to abide in the limit of reality. Therefore, abiding in the limit of reality is without fault.’ Commentary: If one realizes that the karmic activity of avidyā in the present life is mind, then one will be able to penetrate that all good and evil karmas of the past and future are entirely one’s own mind. Just as the nature of one fire is hot, so all fires are hot. Once one truly knows this, one will never again touch it with the hand, out of fear that the hand will be burned. If one truly knows that every single dust mote and every single thought at present is entirely one’s own mind, one will never again deliberately give rise to a mind of greedily grasping at external objects, out of concern for losing the source. Therefore the Baocang lun says: ‘All is like an illusion, and the illusion is not real. Knowing the illusion to be an illusion, protect the real and embrace the one.’ In this way, the lamp of wisdom constantly shines, and the ocean of karma dries up of itself; one ultimately abides without fault in the limit of reality of the true nature of vijñaptimātra. Within the limit of reality, one does not see a single phenomenon as either arising or ceasing, either joining or separating. Therefore the Sūtra of the Questions of the Devaputra Praśāntaviniścayapratihārya says: ‘The devaputra Praśāntaviniścayapratihārya said, “Mañjuśrī, is it because there are kleśas that one tames them, or because there are no kleśas that one tames them?” Mañjuśrī said, “Devaputra, it is like a person who dreams of being bitten by a poisonous snake. Oppressed by suffering, he then takes an antidote within the dream. Because he took the medicine, the poisonous vapor is eliminated. Devaputra, what do you think: was this person truly bitten or not?” The devaputra said, “No.” Mañjuśrī said, “Was that poison truly eliminated or not?” The devaputra said, “Mañjuśrī, just as he was not truly bitten, its elimination is also like this.” Mañjuśrī said, “Devaputra, the taming [practiced by] all the worthy and noble ones is also just like this. Devaputra, you spoke thus: ‘Is it because there are kleśas that one tames them, or because there are none that one tames them?’ Devaputra, just as with self and no-self, having kleśas and having no kleśas is also just like this.” And so forth, up to: “All phenomena are without self, because they are without a master. All phenomena are without a master, because they are equal to empty space. All phenomena have no coming, because they have nothing to rely upon. All phenomena have no going, because they have no nest or burrow. All phenomena have no abiding, because they have nothing to be established upon. All phenomena are unestablished, because arising is itself ceasing. All phenomena are unconditioned, because they are undefiled. All phenomena are without feeling, because they are ultimately tamed.” The Sūtra of the Dharma Gate of Great Adornment says: ‘When Mañjuśrī saw that this great assembly had no mind of defilement toward the Golden Woman, he asked the Golden Woman, “Where have you now put your kleśas, so as to cause the princes and even the householders not to give rise to defiled minds?” The Golden Woman said, “All kleśas, as well as the kleśas of sentient beings, all abide on the shore of wisdom and liberation. Within the equal Dharma of the suchness of the dharmadhātu, those kleśas are neither arisen nor ceased, nor are they placed anywhere.”’ As a verse in the Madhyamakaśāstra says: ‘The defiling phenomenon and the defiled one are one: / How could one phenomenon unite? / The defiling phenomenon and the defiled one are different: / How could different phenomena unite?’ An ancient commentary says: ‘The kleśa is that which defiles; the sentient being is that which is defiled. If they are one, subject and object are not established; if they are different, they are just like water and fire—in both cases there is no sense of union.’ The Zhiguan says: ‘If a single thought of a defiled mind arises, it is replete with the ten dharmadhātus and the hundred dharmas without obstructing one another. Though many, they do not exist; though one, it is not non-existent. The many do not accumulate; the one does not disperse. The many are not different; the one is not identical. The many are the one; the one is the many. It is also like the first lamp co-abiding with darkness: light and dark do not obstruct each other, nor do they destroy each other.’ If one thoroughly understands that the nature of kleśas is empty in this manner, then the four floods can only be dried up by the sun of right Dharma practice; the seven tiers of the mound of pride are destroyed by the wind of equal wisdom. That which can harm and that which is harmed both vanish; one’s own binding and the binding of others are alike undone. Encountering conditions is like water on a lotus flower.”

58.2.3

Going through affairs is like wind in empty space. At all times, one constantly abides in the mirror of the source, seeing the myriad phenomena without differentiation, like great empty space. Arising on account of discriminating consciousness, name-and-form appears as a shadow; when discrimination does not arise, name-and-form is fundamentally empty. Within the ground of the emptiness of nature, beauty and ugliness are equal. As the Mahāprajñāpāramitopadeśa says: 'Just like removing palaces as well as crude huts, or burning sandalwood as well as mixed firewood, the empty space of that place has no different color; seeking the reality of all phenomena, up to and including sarvajñatā, they are all like this.' Therefore, the Commentary on the Vimalakīrtinirdeśa says: '"Only removing their sickness, not removing the phenomenon" is to clarify what to eliminate and what to take up.' A teacher explained: 'Like a person with an eye disease who sees flowers in the sky; when the eye disease is cured, there are no flowers to be removed. Sentient beings are also like this: they falsely see phenomena, and merely remove false delusion; if false delusion is extinguished, then there is no phenomenon to be removed. This is the meaning of "fundamentally no phenomena"; how could it mean "not removing the phenomenon"?' Now we say: All sentient beings are fully endowed with the phenomena of the ten dharmadhātus. Failing to understand due to ignorance, wherever they touch, disease arises; if they possess wisdom, they are unobstructed and free, and all [actions] become Buddha-work. For example, fire has the property of burning; if one touches it and is burned with pain, being cautious not to touch it is to remove the disease, not to remove the fire. If one were to remove this fire, one would lose its capacity to warm the body, illuminate darkness, and cook food. The phenomena of the twelve links of dependent origination and the three paths are also like this. Here there is what to eliminate and what to take up; the phenomena are not to be jointly removed. Furthermore, fire can burn people, but one who has attained magical arts comes and goes without obstruction, without needing to remove the fire. Therefore, as for the eighty-four thousand kleśas, ordinary beings are troubled by them, while the buddhas and bodhisattvas turn them into Buddha-work. It is also like the method of treating eyes: removing the disease must not damage the eyeball. The sūtra says: 'Teaching and guiding in order to sever the root of the disease.' This directly clarifies transforming living beings. The 'root of the disease' is just a single thought of ignorance grasping at characteristics. Therefore the Avataṃsakasūtra says: 'In the three realms there is no separate phenomenon; it is made solely by the one mind.' Now we say it is made solely by the mind of a single thought of ignorance grasping at characteristics. This is the root of the disease of birth and death in the three realms. If one knows ignorance and does not give rise to grasping at existence, then one puts an end to the old and does not create the new, which is severing the root of the disease. Thus we know that the mind of a single thought is both called the root of the disease and is also the source of the Way. Clinging to reality turns into error; realizing emptiness leaves no fault. Awakening is in a kṣaṇa; there is no before or after. As Master Zhigong's Section on the Non-duality of the Essence of the Way says: / 'Sentient beings do not understand how to cultivate the Way, / And so they wish to dispel their kleśas. / Not knowing that kleśas are fundamentally empty, / They use the Way and further wish to seek the Way. / The mind of a single thought is just this; / Why need one search and seek elsewhere? / The Great Way shines clearly before their eyes; / Confused and inverted, foolish people do not understand. / The Buddha-nature is innately true and natural, / Neither cultivated nor made through causes and conditions. / Not recognizing that the three poisons are empty and false, / They falsely cling and sink into birth and old age. / In former days, when deluded, I thought it was late; / Today, newly awakened, it is not early.' / Third, rūpadharma: Matter has fifteen kinds. First, earth has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under firmness and hardness, having the nature of being appropriated; furthermore, having predominant accumulation, namely hair of the head and body, nails, teeth, skin, flesh, sinews, bones, and so on. This is the substance of internal earth; shape-section and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under firmness and hardness, not having the nature of being appropriated; furthermore, having predominant accumulation, namely gravel, stones, hills, mountains, and so on. This is the substance of external earth; shape-section and use are its functions. Moreover, relying upon and sustaining, supporting and nourishing are its functions. Second, water also has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under moisture, having the nature of being appropriated; furthermore, having predominant accumulation, namely nasal mucus, tears, saliva, sweat, and so on. This is the substance of internal water; moistening, gathering together, and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under moisture, not having the nature of being appropriated; furthermore, having predominant accumulation, namely springs, sources, creeks, ponds, and so on. This is the substance of external water; relying upon and governing, using, supporting, and nourishing are its functions. Third, fire also has two [kinds]: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the five sense-faculties such as the eye and their dwelling places rely, subsumed under heat and warmth, having the nature of being appropriated; furthermore, having predominant accumulation, namely being able to make sentient beings completely warm and increase their heat, and also being able to digest what is drunk and eaten. This is the substance of internal fire; maturing, harmonizing, and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under heat and warmth, not having the nature of being appropriated; furthermore, having predominant accumulation, namely blazing over villages and cities, or drilling wood and striking flint, seeking it in various ways. This is the substance of external fire; transforming and destroying, using, remedying, supporting, and nourishing are its functions. Fourth, wind also has two kinds: first, internal; second, external. Internal refers to being inside the individual body, being that upon which the eye and other five sense-faculties and their dwelling places rely, subsumed under lightness and movement, having the nature of being appropriated; furthermore, having predominant accumulation, namely upward, downward, and transversal movement, incoming and outgoing breath, and so on. This is the substance of internal wind; activities and use are its functions. External refers to being outside the individual body, being that upon which the five sense-objects such as visual form rely, subsumed under lightness and movement, not having the nature of being appropriated; furthermore, having predominant accumulation, namely destroying mountain cliffs, uprooting forest trees, and so on. When they are scattered and destroyed, having no support, it is tranquil; if one seeks wind, one shakes garments and waves fans, and when they are not shaken, having no conditions, it ceases. Such as these are the substance of external wind; relying upon, using, remedying, supporting, and nourishing are its functions. Fifth, the eye refers to being appropriated by the ālayavijñāna possessing all seeds, having the form created by the four great elements as its domain, being that upon which consciousness conditioning visual objects relies, having clear form as its substance, subsumed under the aggregate of form, with the nature of being invisible yet possessing resistance. Sixth, the ear. Seventh, the nose.

58.2.4

Eighth, the tongue; ninth, the body: these are likewise. The distinctions among them are that each moves in its own sphere and serves as the support for conditioning its own sphere. Tenth, form: the sphere moved in by the eye, conditioned by eye-consciousness, created by the four great elements, subsumed under the form aggregate, having the nature of being visible and obstructive. Eleventh, sound: the sphere moved in by the ear, conditioned by ear-consciousness, created by the four great elements, having audible sounds as its substance, subsumed under the form aggregate, having the nature of being invisible and obstructive. Twelfth, scent: the sphere moved in by the nose, conditioned by nose-consciousness, created by the four great elements, having smellable things as its substance, subsumed under the form aggregate, having the nature of being invisible and obstructive. Thirteenth, taste: the sphere moved in by the tongue, conditioned by tongue-consciousness, created by the four great elements, having tasteable things as its substance, subsumed under the form aggregate, having the nature of being invisible and obstructive. Fourteenth, tactile objects: the sphere moved in by the body, conditioned by body-consciousness, created by the four great elements, having tangible things as its substance, subsumed under the form aggregate, having the nature of being invisible and obstructive. Fifteenth, form subsumed under the sphere of dharmas: the sphere moved in by the mind at all times, subsumed under the form aggregate, having the nature of being invisible and unobstructive. Furthermore, the Bai fa explains that form is of eleven kinds: namely, the five faculties and the six spheres. As for the five faculties, the Abhidharma treatises state that they take created form as their substance: first, the creators, namely the four great elements—earth, water, fire, and wind; second, the created, namely the four subtle particles—form, scent, taste, and tactile objects. As for the six spheres: first, form has thirty-one varieties. Manifest form has thirteen: 1. blue, 2. yellow, 3. red, 4. white, 5. light, 6. shadow, 7. brightness, 8. darkness, 9. clouds, 10. smoke, 11. dust, 12. mist, 13. manifest form of empty space. Shape-form has ten: 1. long, 2. short, 3. square, 4. round, 5. coarse, 6. fine, 7. high, 8. low, 9. regular, 10. irregular. Expressive form has eight: 1. taking up, 2. giving up, 3. bending, 4. extending, 5. walking, 6. standing, 7. sitting, 8. lying down. Form in the sphere of dharmas has five: 1. extremely distant form, 2. extremely minute form, 3. form arisen from sovereignty in meditative absorption, 4. form induced by taking [precepts], 5. entirely imagined form. The form of the five faculties takes the creating [elements] as substance. Within the sphere of dharmas, extremely distant and extremely minute form are taken as substance. The four forms including entirely imagined and form induced by taking [precepts] are not created forms; because they lack real substantial nature, they are nominal, not real. Furthermore, with the exception of the four colors—blue, yellow, red, and white—which are real, the twenty-seven varieties such as long and short are all nominal, because they are established upon the four real colors and established by comparing shapes. Second, sound has eleven kinds: 1. sound caused by appropriated great elements. 'Caused by' means relying on; that is, relying on the eighth consciousness's appropriation of the four great elements to emit sound, such as the sound of circulating blood vessels and so forth; this is because the sounds made by internal sentient beings consisting of the four elements are all appropriated; 2. sound caused by unappropriated great elements, which is the sound of the external four great elements; 3. sound caused by both appropriated and unappropriated great elements, as when the external great elements directly produce that sound, namely the hand; the internal great elements directly produce the resultant sound, while the external great elements merely serve as auxiliary conditions, jointly producing a single sound; 4. sound conventionally established by the world: worldly verbal teachings, books, yin and yang, and so on, are called conventionally established sound, as are benevolence, righteousness, propriety, wisdom, and trustworthiness; 5. sound induced by realization: or verbal teachings induced by the wisdom of accomplishing actions, which pertains exclusively to the Tathāgata; 6. agreeable sound: what the mind delights in; 7. disagreeable sound: what the mind does not delight in; 8. sound contrary to both: neither delightful nor undelightful is called sound contrary to both; 9. entirely imagined sound: verbal teachings established by non-Buddhists; 10. sound subsumed under the valid cognition of the noble ones' teachings; 11. sound not subsumed under the valid cognition of the noble ones' teachings. Third, scent has six kinds: 1. good scent: spoken of from the perspective of feelings; as it transforms in accord with one's own consciousness and accords with one's mind, only then is it called good scent; 2. bad scent; 3. neutral scent: neither good nor bad; 4. innate scent, such as eaglewood or sandalwood, arising together with the substance; 5. compounded scent: multiple scents combining to form a single scent; 6. transformed scent: the time when it is unripened and has no scent is called transformed scent. Fourth, taste has twelve kinds: 1. bitter, 2. sour, 3. sweet, 4. pungent, 5. salty, 6. bland, 7. agreeable, meaning it accords with one's feelings, 8. disagreeable, meaning it does not accord with one's feelings, 9. contrary to both, being opposite to the two above, 10. innate, existing co-present with the substance, 11. compounded, an aggregation of multiple tastes, 12. transformed, whose taste after ripening is different from before. Fifth, tactile objects have twenty-six kinds: 1. earth, 2. water, 3. fire, 4. wind, 5. smoothness, 6. roughness, 7. lightness, 8. heaviness, 9. softness, 10. slackness, 11. tightness, 12. coldness, 13. hunger, 14. thirst, 15. fullness, 16. strength, 17. weakness, 18. stupor, 19. itchiness, 20. stickiness, 21. sickness, 22. aging, 23. death, 24. fatigue, 25. rest, 26. vigor. The first four—earth, water, fire, and wind—are real; the remaining twenty-two are nominal, established in dependence upon the differences among the four great elements.

58.3

Question: How many meanings are there to form dharmas?

58.4

Answer: There are four senses. The Treatise on the Hundred Dharmas states: 1. Matter that serves as the support of consciousness: this pertains solely to the five sense faculties. 2. Matter that serves as the object domain of consciousness: this pertains solely to the six sense objects. 3. Spoken in terms of their general characteristic: that which is obstructive is called matter. 4. Spoken in terms of their specific characteristics: there are briefly two kinds. The first is having resistance: according to the Sarvāstivāda school, it is constituted of subtle atoms (paramāṇu); in the Mahāyāna, it is formed using the creating elements (the great elements). The second is without resistance: it is not formed of subtle atoms; namely, matter subsumed under the sphere of mental objects (dharmāyatana). As with the earth, water, fire, and wind mentioned above, all material phenomena seem to exist through causes and conditions, but their substance and function are both unreal. Why is this? Own-substance and other-substance are both empty by nature. The grasper and the grasped are both devoid of efficacy. Because the self is established dependent on the other, and the other is produced dependent on the self, the other is the other of the self, and the self is the self of the other. Mutually establishing and mutually cancelling each other, neither possesses a fixed nature. Furthermore, the active [factor] is accomplished through the objective, and the objective is established from the active. When the active is without efficacy, it merges into the objective; when the objective is without efficacy, it merges into the active. Mutually subsuming and mutually supporting, they are all provisional designations. When conditions assemble, they seem to exist; when conditions scatter, they again become non-existent. Because they are maintained solely by consciousness, they ultimately revert to empty nature. As the Mahāprajñāpāramitopadeśa states: 'Furthermore, as for earth: if it were permanent and its characteristic were hardness, it ought not to abandon its characteristic. Yet, as with clarified butter, beeswax, and tree resin, when melted, they abandon their characteristic of hardness and fall into the characteristic of wetness. Gold, silver, copper, iron, and the like are also like this. As with water, whose characteristic is wetness: in cold, it transforms into the characteristic of hardness. Manifold things such as these all abandon their characteristics. Furthermore, the masters of treatises can cause existence to become non-existence, and non-existence to become existence. The noble sages and practitioners of seated meditation can cause earth to become water, and water to become earth. All such phenomena can undergo transformation of characteristics. Because they have no fixed substance, they manifest in accordance with conditions; one cannot cling to existence or cling to non-existence, which would run contrary to the nature of phenomena.' Fourth, the unassociated mental formations (citta-viprayukta-saṃskāra) are twenty-four in number. As for 'unassociated formations': 'associated' (samprayukta) means the sense of conforming and harmonizing, as between the primary mind and mental factors. Since [dharmas such] as acquisition (prāpti) are not grasping agents (cognizing subjects), they do not associate with the primary mind and mental factors; thus they are called 'unassociated'. Furthermore, since acquisition and the rest do not have the sense of material obstruction, they do not associate with matter. Furthermore, since they have arising and ceasing, they do not associate with the unconditioned (asaṃskṛta). They are called 'unassociated' in order to distinguish them from the other four categories of phenomena. 1. Acquisition (prāpti): refers to the differentiated nature of the sovereign arising and continuation subsumed within the seeds of all formations. Furthermore, the Abhidharmasamuccayavyākhyā states: 'It refers to the provisional designation of attainment and accomplishment with respect to wholesome, unwholesome, and indeterminate phenomena, whether in increase or decrease.' 'Wholesome, unwholesome, and indeterminate phenomena' reveals its basis. 'Whether in increase or decrease' reveals its own-substance. Why is this? Because when there is increase, one is said to accomplish superior faith and so forth; because when there is decrease, one is said to accomplish inferior faith and so forth. 2. Meditative absorption without conceptualization (asaṃjñi-samāpatti): refers to having already departed from desire for the pure [third dhyāna], but not yet having departed from desire for the higher stages; by generating the thought of liberation toward the heaven without conceptualization, [it is entered]. The Abhidharmasamuccayavyākhyā states: 'It is the provisional designation for the cessation of the non-constant mental states and mental factors.' The non-constant are subsumed under the functioning consciousnesses. 'Cessation' means that the non-constant active mental states and mental factors, induced by the absorbed mind, temporarily cease. 3. Meditative absorption of cessation (nirodha-samāpatti): refers to having already departed from desire for the sphere of nothingness, or having entered the meditative absorption of the sphere of neither-conceptualization-nor-non-conceptualization. It also states: 'Wishing to transcend the peak of existence (bhavāgra), one takes the thought of cessation as foremost in mental application; therefore, based on the cessation of the non-constant mental states and mental factors, and a portion of the constantly operating mental states and mental factors, the absorption of cessation is provisionally designated.' Why it is not said here that one has not yet departed from desire for the higher stage is to reveal that arhats and others who have departed from desire for the peak of existence also attain this absorption. 'A portion of the constantly operating' refers to what is subsumed under the defiled mental faculty (kliṣṭamanas). 4. Heaven without conceptualization (asaṃjñi-sattva): refers to having attained the meditative absorption without conceptualization in this world, and thereby being reborn subsequently among the sentient beings of the heaven without conceptualization; it is the provisional designation of the vipāka without conceptualization upon the cessation of the non-constant mental states and mental factors. 5. Life faculty (jīvitendriya): refers to the provisional designation of lifespan based on the determined duration of abiding that is karmically recompensed by past karma within the common lot of beings (nikāya-sabhāga). 'Common lot of beings' means the continuity of the aggregates throughout a single lifetime. 'Determined duration of abiding' means causing the common lot of beings to constantly abide for a limited measure of time, whether passing through a hundred years, a thousand years, and so forth, through the differentiation of capacities induced by karma. Furthermore, relying on the seeds of the eighth consciousness induced by karma, that which causes matter and mind to be uninterrupted is called the life faculty. 6. Common lot of beings (nikāya-sabhāga): refers to the provisional designation of the common lot of beings based on the similarity of own-substance within the various categories of such and such sentient beings. 7. Nature of an ordinary being (pṛthagjanatva): refers to the nature by which the self-characteristics of formations arise; furthermore, it refers to the differentiation among the realms caused by the seeds of the two obstructions. 8. Arising (jāti): refers to the provisional designation of arising based on the nature of all formations within the common lot of beings having now come to exist where originally they were not. 9. Alteration (jarā): refers to the provisional designation of alteration based on the changing nature of the continuity of all formations within the common lot of beings; it is also called aging. 10. Abiding (sthiti): refers to the provisional designation of abiding based on the non-deteriorating nature of the continuity of all formations within the common lot of beings. 11. Impermanence (anityatā): refers to the provisional designation of the characteristic of impermanence based on the nature of the destruction and cessation that follows upon the arising of the self-characteristics of all formations within the common lot of beings. 12. Name-body (nāmakāya): refers to the provisional designation of the name-body based on the added words expressing the intrinsic nature of all phenomena. 13. Sentence-body (padakāya): refers to the provisional designation of the sentence-body based on the added words expressing the distinctions among all phenomena. 14. Phoneme-body (vyañjanakāya): refers to the provisional designation of the phoneme-body based on the letters upon which those preceding two—words and sentences—depend. 15. Flowing cycle (pravṛtti): refers to the provisional designation of the flowing cycle based on the uninterrupted continuity of cause and effect. 16. Fixed differentiation (pratiniyama): refers to the provisional designation of fixed differentiation based on the manifold distinctions between causes and effects. 17. Association (yoga): refers to the nature of mutual accord between the causes and effects of all formations. 18. Velocity (jāva): refers to the rapid nature of the flowing cycle of all formations. 19. Sequence (anukrama): refers to the successive flowing cycle of all formations, one after another. 20. Time (kāla): refers to the nature of the continuous, renewed arising and ceasing of all formations. 21. Direction (deśa): refers to the pervasive spatial delimitations of all material formations. 22. Number (saṃkhyā): refers to the flowing cycle of the substance and characteristics of the individual continuities of all formations and the like. 23. Harmony (sāmagrī): refers to the nature of the coming together of conditions for all formations. 24. Disharmony (asāmagrī): refers to the nature of conditions being contrary for all formations. Although these unassociated formations do not associate with the four categories—the primary mind, mental factors, material phenomena, and the unconditioned—they are nevertheless all states of mind; nor do they depart from the transformations of mind or go beyond the true nature of consciousness-only. They are designated in this way solely from the perspective of distinguishing their temporary mental characteristics. As the Commentary on the Catuhśataka states: 'The objective realm seen through the discrimination of one's own mind is just one's own mind. Merely following the ripening of the seeds of formations in various conditions, one's own mind transforms into various states. What is transformed by one's own mind has no real substance or characteristics. Why make strenuous efforts to establish external phenomena? One should simply accept with faith that all phenomena are mind-only.'

58.5

Question: The wondrous purport of the one mind is the true source of the eight consciousnesses. Within the approach of the conditioned, the primary mind and mental factors have already been explained; how are they pointed out and set forth within the unconditioned phenomena?

58.6

Answer: This explains the fifth, unconditioned phenomena. Both the conditioned and unconditioned are transformed and arisen from the one mind, and do not depart from the nature of the one mind.

58.7

Question: How many kinds of conditioned and unconditioned are there respectively? How are the characteristics of each distinguished?

58.8

Answer: The conditioned has briefly three kinds, and the unconditioned has briefly six kinds. First, firmly established conditioned phenomena do not exceed three kinds. The Vijñaptimātratāsiddhi states: '1. Phenomena that are presently known, such as matter, mind, and the like. 2. Phenomena that are presently experienced and used, such as jars, garments, and the like. These two kinds of phenomena are universally known in the world to exist, without waiting upon causes for their establishment. 3. Phenomena possessing functional activity, such as the eyes, ears, and the like; through their respective functions, they are verified and known to exist.' The commentary explains: '"Such as matter, mind, and the like" refers to the realms of the five consciousness-bodies and knowledge of other minds; namely, the five sense objects such as matter, as well as the mind and mental factors. This is spoken in terms of their aggregate whole, without making separate distinctions. As the realm of which consciousness [are they]? They are known by direct perception (pratyakṣa), not known through an [inferred] object. "Such as jars, garments, and the like": although these are presently seen, experienced, and used, they are not the objects of direct perception; because they are nominal phenomena, they are merely things experienced and used in the present world.'

58.9

Question: Under which pramāṇa is the mind that cognizes jars and the like subsumed?

58.10

Answer: It is subsumed under non-pramāṇa (apramāṇa). Because it does not directly apprehend the self-substance of the phenomenon, and because it is not inference, it is subsumed under non-pramāṇa. 'Such as the eyes, ears, and the like': these five material faculties are not apprehended by direct perception, nor are they known by ordinary people in the present world. These eyes, ears, and the like are each known through inference to exist based on their having the function of generating consciousness. Saying 'verified and known' means verification by reasoning: because one presently sees the effect, one infers that there is a cause. 'Effect' refers to the produced mental states and mental factors; by inference one knows that the subtle material faculties exist. These are not known by direct perception through the knowledge of other minds. However, in the Mahāyāna today, as objects of the eighth consciousness, they are also apprehended by direct perception; when the Buddha's wisdom cognizes them, they are also apprehended by direct perception. The discussion is based on what is generally accepted by all other than the Buddha; they are not universally known to the world, and for that reason it is merely said that they are known to exist through this [inference]. Next, according to the various sūtras and treatises, there are six kinds of unconditioned. The Treatise on the Hundred Dharmas states: '1. Space as unconditioned (ākāśāsaṃskṛta): the true principle revealed by freedom from the obstruction of all material and mental phenomena is named space as unconditioned. There are three kinds of space: first, space transformed by consciousness, which is the objective aspect (nimittabhāga) of space transformed by the understanding mind on the sixth consciousness; second, space as phenomenal nature, which is called space because the substance of tathatā is free from all obstructions; third, phenomenal space, which is the inert empty space that is seen. 2. Cessation through deliberate discernment as unconditioned (pratisaṃkhyā-nirodhāsaṃskṛta): the true principle of tathatā revealed by the arising of discernment through uncontaminated wisdom to extinguish all obstructions and defilements. 3. Cessation not through deliberate discernment as unconditioned (apratisaṃkhyā-nirodhāsaṃskṛta): there is a phenomenon that does not depend on the power of deliberate discernment, arising uncontaminated wisdom to discern, yet is originally pure by nature; that is, the nirvāṇa that is pure by self-nature. That is, the original nature of tathatā is free from all obstructions and defilements; because its original substance is pure, it does not depend on giving rise to wisdom to sever afflictions. 4. Unshakability as unconditioned (āneñjyāsaṃskṛta): in the fourth dhyāna, one departs from the eight afflictions and three calamities, and realizes the unshakable unconditioned. 5. Cessation of conceptualization and feeling as unconditioned (saṃjñāvedayitanirodhāsaṃskṛta): from the fourth dhyāna upward to the sphere of nothingness, neutral feeling ceases to operate and coarse conceptualization is also absent; revealing tathatā is named the cessation of conceptualization and feeling as unconditioned. 6. Tathatā as unconditioned: there are two senses. First, deriving its name in contrast [to phenomena]: the principle of tathatā derives its name in contrast to concrete things. Second, selecting phenomena: tathatā is selected to exclude the imagined nature (parikalpita) and to be free from arising and ceasing.' Regarding the establishment of their substance: the Mahāyāna merely speaks provisionally of the existence of space in terms of the objective aspect transformed by the mind; it is not that there is space existing external to the mind. If one speaks of the intrinsic unconditioned, it does not depart from the transformation of consciousness to exist.

58.11

Question: If one says that the objective aspect transformed by consciousness is spoken of as unconditioned, this is a characteristic of forms and appearances, operating in accordance with consciousness; how can it constitute the unconditioned?

58.12

Answer: This is explained as a transformation of consciousness; it is provisionally spoken of as unconditioned, but in truth it is not unconditioned, because the unconditioned is an eternally abiding phenomenon. Now, relying on the substance of the unconditioned, one merely takes the solitary shadow objective aspect (adravya-nimittabhāga) that follows consciousness as its substance. Because earlier and later are similar, without change, and there is only a single uniform appearance of space and so forth, it is provisionally called unconditioned. These six kinds of unconditioned, when transformed by the consciousness of bodhisattvas prior to the stages (bhūmi), are contaminated (sāsrava); if transformed by the subsequently attained wisdom on the stages, they are uncontaminated (anāsrava). If one establishes their substance in accordance with phenomenal nature: the five kinds of unconditioned are all tathatā. Outside the substance of tathatā, there is nothing else produced separately. The six kinds of unconditioned each rely on the true virtue of tathatā.

58.13

Question: Why do the sacred teachings say that tathatā is real?

58.14

Answer: Saying 'it exists' now does not mean that tathatā is called substantially existent. It is merely spoken of as existing to dispel the pernicious grasping of emptiness; therefore it is said to exist. Its substance is wondrous existence and true emptiness; therefore it is said to be neither empty nor existent.

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宗鏡錄 — Classical Chinese