宗鏡錄 58.4

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.'