翻譯名義集 6
English (machine translation) 6
- Language
- English
Contents
6.1
Compiled by Great Master Purun Fayun of Jingde Monastery in Gusu
6.2
Chapter 55: Chinese and Sanskrit Scripts
Chapter 56: Afflictions, Delusions, and Karma
Chapter 57: Phenomena of Mind, Mentation, and Consciousness
Chapter 58: Phenomena of Skandhas, Dhātus, and Āyatanas
6.3
Chapter 55: Chinese and Sanskrit Scripts
6.4
The Five Indias of the Western Regions prize the scriptures in heavenly script; the nine provinces of the Eastern Xia base their characters on the tracks of birds. From antiquity they were rarely seen, and were transmitted only through translation; the jade cases preserve them completely, and this collection briefly discriminates them.
6.5
【卍】 The Xunwen states: "Zhichen's Zuanyao says: 'The Sanskrit calls it śrīvatsa. Here it is translated as "auspicious ocean cloud". On the Tathāgata's chest is a mark of a great man, shaped like the character 𭮐, called the auspicious ocean cloud.'" The Huayan yinyi says: "Upon examination, the character 卍 was originally not a character. In the second year of the Changshou reign of the Great Zhou, the Sovereign provisionally instituted this graph and placed it upon the Celestial Pivot, pronouncing it wan, meaning the gathering of ten thousand auspicious virtues. Throughout the sūtras, based on the Chinese recensions, there are seventeen characters in all that are uniformly pronounced wan. According to the Sanskrit text, there are twenty-eight marks (and so forth)."
6.6
【𭮐】 Master Yuan says: "This is the character wan of the Western Regions, the auspicious mark on the Buddha's chest."
6.7
【[ㄙ/(刃*工*刃)/一/(、*、*、)/口]】 Pronounced wan, it is the mark of supreme auspicious virtue, arising from the hair curling to the right, resembling the character [ㄙ/(刃*工*刃)/一/(、*、*、)/口]. In Sanskrit it is called svastika. Here it is translated as 'having happiness'. One who has this mark will surely have peace and happiness. Graphs such as 卍, 𬼃, 萬, and 万 are characters of this land. The Song Gaoseng zhuan clarifies the four categories of translation: first, translating the character but not the sound, which are the words of mantras in the various sūtras; second, translating the sound but not the character, such as the character 𬼃 in the Avataṃsaka, which is translated by the character wan of this land, while the script remains Sanskrit; third, translating both sound and character, which is the sūtra text; fourth, translating neither sound nor character, which are the palm-leaf manuscripts from the west.
6.8
Zhang'an's commentary states: "As for the character 'i', foreign countries have both old and new forms of 'i'. The old 'i' has its horizontal and vertical [dots] severed and separated, and this is borrowed to illustrate that. Horizontally it is like a blazing fire (灬); vertically it is like drops of water (氵), each not connecting with the others. Not horizontal, it is not the same as a blazing fire; not vertical, it is not the same as drops of water. It should resemble the shape of the character beneath the grass radical in this land. With fine strokes connected, this is the form of the new 'i'. The old 'i' may illustrate the three virtues of the former teachings: the dharmakāya is fundamentally possessed, prajñā is completed through cultivation, and only upon entering into [nirvāṇa] without remainder is there liberation, leaving no further body or wisdom. Like vertical drops of water, they are longitudinal and separate. Furthermore, in terms of body and wisdom, liberation with remainder is attained in part. Horizontally existing at one time, the three phenomena are distinct, like the horizontal blazing fire, not interrelated with one another. The new 'i' illustrates the three virtues of the present teachings: the dharmakāya is itself illumination, and it is also itself sovereignty. One is designated as three, yet the three have no separate essence; hence it is not horizontal. It is neither before nor after; hence it is not vertical. One is three, like the large dot; three are one, like the fine strokes. They are three yet one, one yet three. They cannot be spoken of as one or three, nor can they be conceived as one or three; therefore they are called inconceivable. What is inconceivable is neither three nor one; it is called the secret treasury, like the worldly character 'i'." The Guxiang says: "Characters in the west have old and new forms, just like the seal script and clerical script of this land, where seal script is universally regarded as old, and clerical script as new."
6.9
Appended: Clarifying the Dharma of Separation and Conjunction of Cultivation and Inherent Nature
6.10
【ṣaṭsamāsa】 Here it is translated as separation and conjunction. Wishing to reveal that the three dots are neither vertical nor horizontal, one should show that cultivation and inherent nature have the dharma of separation and conjunction. Even in the utmost delusion of the three paths, the principle is fully and perfectly endowed in every dharma; when enlightened through the two causes, the practice is interfused and unobstructed in every phenomenon. Divided, they are individually separated into three; juxtaposed, they are collectively combined into one. Discussing these three dots, we shall tentatively open ten headings:
6.11
First: The Source Text
Second: Explaining the Names
Third: Interpreting the Meaning
Fourth: Determining the Essence
Fifth: Indicating the Marks
Sixth: Investigating the Meaning
Seventh: Classifying the Teachings
Eighth: Determining the Stages
Ninth: Resolving Doubts
Tenth: Pointing out Errors
6.12
First, citing the original texts: The Great Scripture (Mahāparinirvāṇa-sūtra) states, "All phenomena are inherently empty in their original nature." It is also because the bodhisattva cultivates emptiness that they perceive all phenomena to be empty. The Awakening of Faith states, "Knowing that the essence of dharmatā is devoid of stinginess and greed, one accords with it to practice the perfection of giving (dāna-pāramitā)." Tiantai's Biexing xuan states, "Tracing the root of this cause and effect, it is just the auxiliary and revealing [causes] of inherent virtue. This inherent virtue is inherently possessed from the beginning, not something newly acquired today." It also states, "Practicing by means of these two kinds of skillful means, it gradually increases and grows; starting from a tiny tip, it is able to become a great tree of cultivated virtue that takes both arms to embrace." Jingxi's Fuji men states, "Inherent virtue is simply the single thought of realms and thusness. Within this single thought of realms and thusness, the three dharmas are fully complete; although their nature is inherently so from the beginning, one relies on wisdom to give rise to cultivation." These are all clear passages on inherent nature and cultivation.
The Great Scripture states, "The dharma of liberation is also not nirvāṇa; the body of the Tathāgata is also not nirvāṇa; mahāprajñā is also not nirvāṇa." Zhang'an's Niepan xuan explains: "The text says that the dharmakāya is also not [nirvāṇa]—how could one singly explain 'great' as the three bodies? The text says that liberation is also not [nirvāṇa]—how could one singly explain 'extinction' as the three liberations? The text says that prajñā is also not [nirvāṇa]—how could one singly explain 'crossing over' as the three wisdoms? Therefore, we know that singly explaining them is not the intent of the present sūtra. To seek each of them individually among the three virtues cannot be attained; to seek them combined as three dharmas also cannot be attained." Zhiyi's Miaoxuan states, "This wonderful practice, together with the preceding object and wisdom, discuss three while being one, and discuss one while being three." Jingxi states, "Furthermore, in understanding according practice in contrast to nature, there is separation and integration. Separation means inherent nature and cultivation each have three; integration means two of cultivation and one of inherent nature. Yongjia said: 'Among the biased three, one must distinguish: First, having prajñā without liberation and dharmakāya; second, having liberation without dharmakāya and prajñā; third, having dharmakāya without liberation and prajñā. Having one without the two is therefore not complete; not being complete, it is therefore not inherent nature. Furthermore, among the biased three, one must select: First, having prajñā and liberation without dharmakāya; second, having liberation and dharmakāya without prajñā; third, having dharmakāya and prajñā without liberation. Having two without the one is therefore not complete; not being complete, it is therefore not inherent nature. The three within the complete must be fully possessed: First, the dharmakāya not being deluded is prajñā; prajñā being free from attachment is liberation; liberation being quiescent and extinct is dharmakāya (the second and third follow this pattern).'" These are all the original texts on separation and integration.
Second, analyzing the terms: "Cultivation" means establishing practice and progressing forward, giving rise to the two causes of direct and auxiliary. "Inherent nature" means the original, intrinsic essence itself, which is the single thought of realms and thusness. Because ordinary beings are deluded, they give rise to falsehood from the true, like dust obscuring a mirror. The luminous nature of the auxiliary and revealing [causes] exists inherently of itself, and thus possesses the virtue of the rational nature. Because practitioners awaken, they turn away from dust and unite with enlightenment, like a mirror being polished, whereupon the reflections of beauty and ugliness immediately appear; thus there is the virtue achieved through cultivation.
Third, explaining the meaning: Concerning the dharma of separation and integration, Dharma Master Nanping once established three meanings to elucidate it: First, separation is distinctness; separation means inherent nature and cultivation each have three. Integration is communality; integration means two of cultivation and one of inherent nature. Second, separation is opening; regarding nature, it is constantly opened. Integration is contrast; only in contrast with cultivation is it integrated. Third, separation is the sense of granting: speaking in terms of granting, the single nature inherently possesses the two cultivations, and the two cultivations are constantly identical with the single nature. Integration is the sense of depriving: speaking in terms of depriving, although the identity in principle inherently possesses the auxiliary and revealing [causes], because one has not aroused the aspiration and has not yet applied effort, the auxiliary and revealing [causes] of that nature are merely called the direct cause. Although the two cultivations inherently possess the dharmakāya, because of wisdom's illumination, they are merely called the revealing cause. Because practice is aroused, they are jointly called the auxiliary cause.
Fourth, determining the substance: If one wishes to show the doctrinal characteristics of separation and integration, one must examine the dharma-substance of cultivation and nature. This is because both nature and cultivation take the general characteristic of the three thousand as their substance. Thus the Awakening of Faith says, "The mind as true thusness is the substance of the great general characteristic dharma-gate of the single dharma-realm, namely the mind-nature that is neither born nor destroyed." Although the mind is originally true, through unawareness it gives rise to delusion. The sūtra states, "The mind is like a master painter. It creates the various five skandhas; in all the worlds, there is nothing that is not created from the mind." Due to this, with ignorance as a condition, the dharmas of sentient beings are formed. The Vimalakīrti states, "Just as an illusionist sees the persons conjured by illusion, so does a bodhisattva view sentient beings." Because of awakening to this principle, there are the dharmas of the Buddha. The Lotus Sūtra states, "Only a Buddha and a Buddha can exhaustively fathom the true reality of all phenomena." And these three dharmas, since they mutually possess the three thousand, also each subsume the hundred realms. To realize its fundamental quiescence is called being inherently possessed in principle; to illuminate the arising of thought is called being produced in phenomena. Although cultivation and nature are two, the substance of the three thousand is one. Therefore, Miaole says, "Only because the principle is one are cultivation and nature opposed to each other in separation and integration."
Fifth, displaying the characteristics: The Xianneng lu of Gushan, displaying the characteristics of separation, says: "The correct doctrine of cultivation and nature in our school is framed according to the first three wonders of the Xuanwen: the object is the three of nature, wisdom is the three of wisdom, and practice is the three of practice. The stages of practice then have various ranks. If one reaches the initial dwelling, it is called the partial fruit, meaning one partially realizes the three dharmas. If spoken of in terms of integration, it integrates nature into one and integrates cultivation into two: integrating the rational nature's three into one direct cause is the virtue of the dharmakāya; integrating wisdom's three into one revealing cause is the virtue of prajñā; integrating practice's three into one auxiliary cause is the virtue of liberation. Therefore, although the opening possesses nine, nine are just three; although three and nine differ, their principle is constantly one." Examining this explanation now, the text matches and the meaning is fitting to explain the meaning of separation. The text matches Shiqian: "The object is the three virtues of rational nature, wisdom is the understanding of the three virtues, and practice is the contemplation of the three virtues." Coming to the explanation of the meaning of integration, the text matches Shiqian: "One refers to nirvāṇa, three refers to the three virtues." As for the meaning being fitting, since separation and integration are delusion and awakening, granting and depriving should occur before the dwellings. If one reaches the initial dwelling, cultivation and nature unite as one and are no longer divided; how could one speak of the distinction between granting and depriving? Second, Siming's Zhiyao chao states: "Like the ten kinds of three dharmas in the Guangming xuan, which draw from the dharma characteristics of cultivation and nature in the sūtras and treatises, they therefore possess both explanations of separation and integration." For instance, although the three virtues and the Three Jewels are the culmination of cultivated virtue, their meaning must encompass nature; although the text of the three bodies and three wisdoms is framed according to awakening, the principle must permeate delusion; since the three consciousnesses and the three paths point to phenomena as identical with principle, they must entirely arise from nature to establish cultivation. Are these six not three each of cultivation and nature? Since the three causes contrast the single nature with the two cultivations of wisdom and practice; and the three bodhis, three Mahāyānas, and three nirvāṇas all contrast the single nature with the two cultivations of realizing principle and giving rise to function—are these four not two of cultivation and one of nature? We now say: the single gate of cultivation and nature is fundamentally based on the two wonders of wisdom and practice. Contrasted with the wonder of the object as the principle in delusion, discussing separation and integration through mutual contrast, granting, and depriving, the ten kinds of three dharmas then become evident. The three virtues realized by persons of the fruit all belong to awakening; to abandon the immediate original text and remotely take from other works is to be confused about the text. Furthermore, separation and integration in our school have broadly two meanings: First, based on cultivation and nature completing each other: in nature, the entirety of cultivation becomes nature, and nature of itself has three; when giving rise to cultivation, the entirety of nature becomes cultivation, and cultivation of itself possesses three. Second, based on the mutual contrast of cultivation and nature: separation means cultivation and nature each have three, and integration means two of cultivation and one of nature. Now, using three each of cultivation and nature to explain six of cultivation and three of nature confuses the gates of mutual completion and mutual contrast, and further scrambles the count of the six dharmas and nine dharmas; this goes against the meaning! Third, Jingjue's Zabian states: "I once had an interpretation in my heart, fully citing the annotations of the Xuanqian, whose general idea did not differ from Gushan's (the explanation of separation being identical). It merely took the three of object, wisdom, and practice, and completely matched them with the three virtues (this explanation of integration being different)." Thus the Zabian says: "For instance, among the three bodies, the dharmakāya can be understood; the saṃbhogakāya is prajñā, and the nirmāṇakāya is liberation. Among the three prajñās, the real mark is the dharmakāya, contemplative illumination is prajñā, and words and letters are liberation. Among the three liberations, inherent purity is the dharmakāya, complete purity is prajñā, and purity of skillful means is liberation." This is like joining the palms together, and also like the strokes of the character chuan (川) coming together. If one relegates the auxiliary and revealing [causes] of inherent nature to the cultivated saṃbhogakāya and nirmāṇakāya, and integrates the dharmakāya within cultivation into the direct cause of nature, this loses the meaning of granting and depriving and also contradicts the Jinbi, which states that the auxiliary and revealing [causes] of nature are equally named the direct cause. Fourth, Nanping's determination of separation and integration broadly has four types: The first is three and one. Shiqian says: "One refers to nirvāṇa, three refers to the three virtues." The second is three and six. The Jinbi states that originally there are three kinds, the three principles are fundamentally omnipresent, and when realizing nature to achieve cultivation, the cultivated three are also omnipresent; although in separation there are six, in integration there are merely three. The third is three and nine: separation means cultivation and nature each have three (this forms nine dharmas); integration means two of cultivation and one of nature (this forms three dharmas). The fourth is nine of nature and eighteen of cultivation, like the passage on dreaming of the golden drum in the Guangming [sūtra]. We now say: three-and-one and three-and-nine are the correct meanings of separation and integration. Cultivation having three and nature having three belongs to arousing cultivation from the entirety of nature, not distinguishing separation and integration by contrast. Fifth, formerly received from the late teacher Qingbian, who once divided it into two meanings: First, discussing separation and integration separately within cultivation and nature; second, discussing separation and integration by contrasting cultivation with nature. As for discussing them separately: as the Jinbi says, "Originally there are three kinds, and the three principles are fundamentally omnipresent"—this means that in nature, the entirety of cultivation becomes nature; nature of itself separates into nine and of itself integrates into three. "Realizing nature to achieve cultivation, the cultivated three are also omnipresent"—this means that in giving rise to cultivation, the entirety of nature becomes cultivation; cultivation also separates into nine and also integrates into three. This is discussing two tiers of separation and integration horizontally. As for discussing them in contrast: as Shiqian says, "Separation means cultivation and nature each have three; nature has nothing removed, and cultivation is constantly distinct, hence there are nine dharmas. Integration means two of cultivation and one of nature; this is discussing integration comparatively based on efficacy, granting, and depriving. The auxiliary and revealing [causes] in nature lack efficacy and are dismissed as the single nature; the dharmakāya of cultivated virtue receives perfuming and is deprived of its name to be called the two cultivations." This is discussing one round of separation and integration vertically.
Sixth, investigating the intent: The presentation of this dharma of separation and integration by our school is to make evident that the dharma-substance is inconceivable. Why is this? Although discussing integrating three into one, the one is not definitively one, for the one of itself is constantly three; although showing separating one into three, the three are not definitively three, for the three of themselves are constantly one. Therefore Zhang'an said: "Horizontally, it is ever higher; vertically, it is ever broader; when gathered, it is constantly divided; when branched out, it is constantly united."
Seventh, judging the teachings: As the Jinbi says, "Discussing the birth of the two teachings, they seem equally to explain possession; the separate teaching does not expound the meaning of seeds possessing [dharmas] and the like, so it cannot be set forth here. Therefore, the Buddha-nature of the separate teaching is seen only after extinguishing the nine [realms]. The person of the complete teaching penetrates the three paths of the nine realms and immediately sees that the substance of the complete letter 'i' and the three virtues is omnipresent. Because the separate teaching does not speak of possession in seeds, it speaks of the horizontal and vertical aspects of cultivation and nature. Because the complete school demonstrates omnipresence of substance, it expounds the separation and integration of cultivation and nature." This shows that they are shared without confusion, and further manifests that even in separation they are not divided.
Eighth, determining the stages: Since the teaching is exclusively complete, the stages must be distinguished from confusion: first, restricted to before the dwellings; second, penetrating from the beginning to the end; third, demonstrating the ultimate fruit. First, restricted to before the dwellings: The Fuji men states, "Just as a mirror originally possesses three, understanding arises based on principle, and thus it is named wisdom. Understanding of wisdom guides practice, and understanding of practice accords with principle." Since at the initial dwelling the three dharmas correspond with each other, granting, depriving, separation, and integration are restricted to before the dwellings. Second, penetrating from beginning to end: The Xianneng lu states, "The ranks of the auxiliary and revealing [causes] in our school, in their depth, granting, and depriving, are not confined to a single path. In the commentary on the 'Life Span' chapter of the Lotus Sūtra, before the dwellings is throughout the auxiliary cause, and the true, clear manifestation at the initial dwelling is the revealing cause. This is based on the voice-hearers hearing the sūtra and receiving prediction, immediately entering the initial dwelling. This distinguishes auxiliary and revealing by true and resemblance [stages]. In the commentary on the 'Parable of the Medicinal Herbs', reaching the ultimate is named the three of wisdom, while the intermediate four identities are all the three of practice, in order to accord with the sūtra text's 'ultimately reaching all-knowledge.' This distinguishes auxiliary and revealing by partial and ultimate. In the commentary on the 'Dharma Teacher' chapter, the true thusness before the path is the direct cause; the true thusness during the path is the auxiliary cause and also called the revealing cause; the true thusness at the end of the path is the complete fruit. The Record states: This uses cultivated virtue to contrast with that direct cause. The auxiliary and revealing within the direct together become the direct cause; the direct cause within cultivation together becomes the auxiliary and revealing. It also states: This takes the stage of ordinary beings as before the path, and after arousing the aspiration as during the path, dividing the stages into two: before the dwellings is auxiliary, and ascending to the dwellings onwards is revealing. These three causes encompass the entire teaching." Third, demonstrating the ultimate fruit: The Niepan xuan, in explaining the great extinction and crossing over, states: "The text says that the dharmakāya is also not [nirvāṇa]—how could one singly explain 'great' as the three bodies? The text says that liberation is also not [nirvāṇa]—how could one singly explain 'extinction' as the three liberations? The text says that prajñā is also not [nirvāṇa]—how could one singly explain 'crossing over' as the three wisdoms?" Predecessors therefore said that since the three of the great extinction and crossing over each open into nine, they separate into twenty-seven dharmas. We now say: Zhang'an's Xuan states, "Although one, yet three; although three, yet one. Although both three and one, yet neither three nor one. Although neither three nor one, yet three and one—inconceivable, subsuming all dharmas." The ancestral master did this to demonstrate the perfect interpenetration of the three virtues, distinct from vertical and horizontal separation; when later descendants analyze them into twenty-seven dharmas, they are far from the Way.
Ninth, resolving doubts: Someone asked, "If the three dharmas in nature give rise to the two cultivations, it demonstrates that there is only one dharma. How can you speak of integrating three into one?" Nanping explained, "There is only the single three virtues, spoken of as having opening and integrating. Discussed from the perspective of delusion, they integrate three into one; spoken of in terms of awakening, they arouse cultivation into two. Like a body and its arms, when bound they integrate into a single body, and when unbound they open into three places." The late master explained, "Although giving rise to the two cultivations while according with conditions all day long, what prevents the nature from remaining unchanging all day long? This is what is meant by 'nature has nothing removed, and cultivation is constantly distinct.'"
Tenth, pointing out errors: The 'Chapter on Repentance' of the Guangming states, 'In a dream, seeing and hearing are of two kinds: first, dreaming of seeing a golden drum; second, dreaming of the sound of striking the drum. Seeing the drum again has three: first, directly seeing the drum (the drum's substance beholds the dharmakāya); second, seeing the drum's light (the light of wisdom beholds the saṃbhogakāya); third, seeing the Buddha within the light (the Buddha is the nirmāṇakāya). Second, dreaming of striking the drum; the text has three: first, seeing the striking of the drum; second, producing a great sound; third, the explanation expounded by the sound (the drum is the dharmakāya, the drumstick and drum together are the saṃbhogakāya, the sound struck forth is the nirmāṇakāya).' The old interpretation said that dreaming of seeing the golden drum, with the three bodies having three each, constitutes nine dharmas in nature; dreaming of striking the drum constitutes nine dharmas in cultivation, thereby speaking of three nines making twenty-seven dharmas. The New Record refutes this, saying: 'The preceding text on seeing the drum is the three of the dharmakāya, which is the three of the object. The three of the drum's light is the three of wisdom. The three of seeing the Buddha is the three of function. The present text merely clarifies the person capable of striking using wisdom to strike the drum; how did it ever discuss twenty-seven dharmas of cultivation and nature?' Furthermore, as Siming's Record states: 'The upper drum signifies the three lights and three Buddhas, and the three are merely a single three. Now, contrasted with the capacity and wisdom contemplated by Xinxiang, integrating three into one is simply called the dharmakāya; this is a clear mirror of the mutual identity and integration of cultivation and nature.' Students of this school should understand the three dots of the worldly letter 'i' and the three eyes of the lord of heaven (Indra). Differing from the horizontal and vertical of the separate teaching, establish the separation and integration of the complete school. Reveal the oneness of cultivation and nature, and unite sentient beings and Buddhas in the same source. Cut off the gate of thought and deliberation, for this is not a dharma of numbers and quantities. Thus Vimalakīrti's words ceased at Vaiśālī, and Śākyamuni's speech was exhausted at Magadha; therefore it is called an inconceivable dharma.
6.13
Chapter 56: Afflictions, Delusions, and Karmic Actions
6.14
The essences of affliction and bodhi are originally one; nirvāṇa and saṃsāra are seen as two. If one knows their true nature and comprehends their illusory, transformative aspects, one gives rise to benevolence and wisdom to cure greed, anger, and delusion. Therefore, the Mahāsaṃnipāta Sūtra says: "Departing far from all afflictions, pure and stainless like the real truth, the mind then creates great illumination; this is called the Jewel Torch Dhāraṇī."
6.15
[Ālayavijñāna] The Awakening of Faith says: "Because it relies on the ālayavijñāna, it is said that ignorance exists; unawakened, it arises (first, the aspect of karmic consciousness), is capable of seeing (second, the aspect of the evolving consciousness), is capable of manifesting [realms] (third, the aspect of the manifesting consciousness), and is capable of grasping cognitive objects, giving rise to continuous thoughts; therefore it is called manas." This explains that with ignorance as condition, the three subtle aspects are generated, called the delusion of ignorance. With cognitive objects as condition, the six coarse aspects are generated (first, the aspect of knowing; second, the aspect of continuity; third, the aspect of grasping; fourth, the aspect of reckoning names; fifth, the aspect of generating karma; sixth, the aspect of suffering bound by karma), called the delusions of view and thought. Ignorance is the root delusion, which obstructs the principle of the middle way; one should cultivate the middle contemplation to destroy this distinct delusion. View and thought are branch delusions, which obstruct the principle of the truth of emptiness; one should cultivate the contemplation of emptiness to destroy this common delusion. If the common and distinct delusions are eliminated, the principles of the truth of emptiness and the middle way will naturally become manifest.
6.16
[Satkāya] Song shu [reads this;] in full it is satkāyadṛṣṭi. Here it is translated as "view of self" (body-view). The Baifa shu says: "It refers to grasping onto the five skandhas as self and what belongs to the self, having as its karmic activity that which serves as the basis for all resorts of views."
6.17
[Darśana] Here it is translated as "view." There are five kinds of views: first, the view of self (grasping onto self and what belongs to the self is the view of self); second, extreme view (extreme view follows the self, calculating annihilation or permanence); third, attachment to views (attachment to views grasps the inferior and takes it to be superior); fourth, attachment to rules and rituals (attachment to rules and rituals reckons what is not a cause to be a cause); fifth, wrong view (wrong view repudiates the dharma of cause and effect). Possessing these five kinds is called "delusion of view." The Zhiguan says: "'Viewing' is viewing the principle; the viewing itself is not delusion. At the time when one views the principle, one can cut off this delusion; receiving its name from understanding, it is called the delusion of view." Furthermore, the delusion of view not only receives its name according to understanding, but also takes its name from its intrinsic substance, being referred to as 'false.' 'False' means erroneous and inverted, hence it is named 'false.' One should know that the delusion of view actually has three kinds: first, innately arisen view; second, view from inference; third, view arisen through realization. First, innately arisen view: the Zhiguan says, "Why must the five dull [afflictions] merely be greed and anger? Just as all wriggling insects do not actually infer reasons, yet raise their heads, flare their fins, glare with anger, and show pride. How could the lowest ordinary people ever grasp views? In walking, standing, sitting, and lying down, they constantly give rise to the mind of self. Therefore one knows that the five dull [afflictions] are not devoid of the sharp." (The Ji says: "Within the dull there is the sharp; just as beasts, insects, and ordinary people are also able to give rise to a self, and the self is precisely sharp; though sharp, it belongs to the dull." It also says: "Although the lowest people give rise to the sharp, this sharp belongs to the dull, arising on the back of the dull bondages.") Second, view from inference: the Zhiguan says, "Now distinguishing them according to stage so they are not confused: before dhyāna has arisen, although one possesses worldly wisdom, inference, and argumentative intelligence, the thoughts of views are still weak, and all ten bondages equally belong to the dull." (The Ji says: "Before attaining dhyāna, even if past habits arise, all afflictions and the view of self arising from seeing the skandhas still belong to the dull bondages; they are what is severed at the first fruit, shared in common by ordinary people, darkly latent within the body, obstructing the true undefiled state. If one views the principle of the truths, this delusion is naturally eliminated. Therefore, this delusion is called a view, and thus it is not the same as what arises after dhyāna.") Third, view arisen through realization: the Zhiguan says, "Views arising because of samādhi have extremely fierce and intense minds of view; all ten bondages receive their names from their strength, and all belong to the sharp." (The Ji says: "If non-Buddhists, because they have not seen the truths, have already attained dhyāna samādhi, though they have cut off the dull bondages, they have still never cut off even a hair of the delusion of view. As the delusion of view becomes manifest before them, it is not the same as all delusions of view prior to the arising of dhyāna or those darkly latent; therefore, it is not treated as analogous to the delusion of view among the eighty-eight bondages. Hence the meaning of the eighty-eight bondages falls under the scope of the skandhas.") In brief, there are the three fetters; in full, there are eighty-eight bondages (now stated in verse: Suffering possesses all ten bondages; Arising and Cessation each have seven, / with the three bondages of self, extremes, and attachment to rituals absent; / the Path truth merely removes the two of self and extremes; / with anger absent in the higher realms, they make eighty-eight).
6.18
To speak briefly of the three fetters: first, the view of self; second, attachment to rules and rituals; third, the bondage of doubt. Adding greed and anger, they are called the five lower [fetters]. As Miaole says: "Speaking of the lower [fetters], although greed extends to the higher [realms], it does not belong solely to the higher. Anger alone belongs solely to the lower and does not extend to the higher at all. The remaining three completely encompass all delusions of view." Now it is asked: "Views extend across the five sharp [afflictions]; why does the Kośa only speak of three fetters?" Answer: "As the treatise's verse says: 'Because they subsume the root doors.' Speaking of 'root doors,' the view of self is the door of suffering; attachment to rules and rituals constitutes the two doors of suffering and the path; doubt extends through the four doors, meaning the Four Truths. That which is meant by 'subsuming the roots' is: extreme view operates relying on the view of self; attachment to views operates relying on attachment to rules and rituals; wrong view operates relying on doubt; therefore these three fetters subsume the five views." Question: "Since the delusions of view traverse the three realms and the Four Truths, how can it be said that the remaining three completely subsume all delusions of view? Even though they extend to the higher realms, do they still pull one down?" Answer: "Although the truths one is deluded about extend across the three realms, the delusion that can pull one down is precisely in the desire realm. Therefore it is said that even if one cuts off greed and so forth up to [the realm of] nothingness, due to the view of self and so on, one returns to the desire realm." Question: "As the Miaoxuan says: 'Cutting off the delusion of viewing the truths, one furthermore concurrently removes the four thoughts.' It is not known what dharmas constitute 'thought'?" Answer: "This takes the thoughts of the four [evil] destinies to be the four thoughts. Because the Miaoxuan clarifies causes and benefits based on this, the ordinary stage keeping precepts subdues the karma of the four destinies. In the first fruit cultivating contemplation, one cuts off the thoughts of the four destinies. Because innate [thought] and thought of inferred views fall away along with the views, it is said to 'concurrently remove' them." One should know that the delusions of thought actually have three kinds: First, innately arisen thought. Arising concurrently with the physical form, as when male and female enter the womb, falsely giving rise to transgressing minds of love and aversion toward the parents; this is wrong thought, which still reverts to the delusion of view. Second, thought reliant on views. The Zhiguan says: "How could the five sharp ones be only delusions of view; when are they ever without resentment and desire?" (The Ji says: "Within the sharp there is the dull, as non-Buddhists give rise to anger relying on various views.") Question: "The Zhiguan says: 'If within the sharp there is the dull, seeing the truths only cuts off the sharp.' Should the dull still remain?" Answer: "According to the Zhiguan, the Abhidharma holds that the dull on top of the sharp is called the 'bondage on the back.' When seeing the truths cuts them off, the primary sharp being gone, the bondage on the back is also gone." Third, realm-bound thought. That is, the nine grades of delusions of thought in the three realms. These are named the dull bondages, and also named the obstacle of phenomena, designated the primary three poisons (innate is as Du Mu said). In the seven emotions, the two of love and anger are innate abilities at birth; these two are the root of nature and the source of evil. An infant seeing milk will surely grasp for it, and if it cannot get it, will cry; this is love and anger arising together with the infant. Question: "The five higher [fetters] are: first, restlessness (high elevation, which is an outflow of the family of greed); second, conceit; third, ignorance; fourth, attachment to the form [realm]; fifth, attachment to the formless [realm] (because greed is heavy, they are explained separately for the two realms). Why is there no doubt in the higher realms?" Answer: "Doubt falls away along with views, so this delusion does not exist. The Vimalakīrti Commentary matches the five hindrances to the four divisions: greed and anger; sleep and doubt belong to delusion (the Ji says: 'due to delusion there is sleep, due to delusion there is doubt'); restlessness and distraction are the grasping of self (the Ji says: 'with the mind of self-grasping, one universally gives rise to the three poisons, hence it is named restlessness and distraction')." The Zhiguan says: "Restlessness has three kinds: First, bodily restlessness: the body likes to wander, engage in various jokes and frivolities, not resting peacefully for an instant. Second, vocal restlessness: fond of chanting and reciting, debating right and wrong, useless frivolous discourse, worldly speech, and so on. Third, mental restlessness: the disposition is reckless, indulging the mind in clinging to conditions, contemplating literature and arts, worldly skills, various bad thoughts and reflections, and so on—these are called mental restlessness." Each of these four produces twenty-one thousand. The new Avataṃsaka says: "For those with abundant greed-conduct, twenty-one thousand; for those with abundant anger-conduct, twenty-one thousand; for those with abundant delusion-conduct, twenty-one thousand; for those with equal-share conduct, twenty-one thousand; knowing like this that all are false and unreal." Chuiyu explains that the ten entanglements are delusions of thought: "Wrath is called anger; concealing one's own transgressions is called concealment; unconscious stupor of consciousness is called torpor; darkness of the five emotions is called sleep; playing and wandering is called frivolity; agitation of the three karmas is called restlessness; giving rise to transgressions in secret without self-shame is called shamelessness; giving rise to transgressions openly without shame before others is called unblushingness; inability to wisely give wealth and Dharma is called stinginess; generating feverish vexation in the mind at another's glory is called jealousy." The Kośa verse says: "The entanglements are eight: shamelessness and unblushingness, / jealousy, stinginess, together with regret and sleep; / and restlessness and torpor, / or ten by adding wrath and concealment." The Śūraṅgama clarifies the ten habits: "First, the habit of lust (the Jieshu says: the habit of lust is the karma generated, fully endowed with greed and delusion); second, greed (which is the root mental factor of love); third, conceit (relying on oneself to demean others, having high elevation as its nature); fourth, anger (feverish vexation dwelling in the chest, having an uneasy nature); fifth, the habit of deceit (deceit means flattery and deviousness, deceiving others and falsely displaying unusual demeanors, having flattery and deviousness as its nature); sixth, fraud (fraud means deceptive fraud, harboring abnormal schemes in mind, mostly displaying falsehoods, falsely showing oneself to have virtue, having guile as its nature and wrong livelihood as its activity); seventh, enmity (that is hatred; taking wrath as precedent, harboring evil without abandoning it, having the knotting of enmity as its nature, unable to endure, constantly feverishly vexed); eighth, views (namely the five kinds of views. The Fuxing says: 'The Mahāparinirvāṇa Sūtra, fascicle 23, says: leaving behind the five matters, namely the five views. Based on these five views, sixty-two are produced. Zhang'an says there are two meanings to this: First, the view of self has fifty-six, meaning that regarding the five skandhas of the desire realm, each reckons four propositions, totaling twenty; the form realm is also like this; the formless realm removes form and only has sixteen. Hence one knows the three realms together make fifty-six. Extreme views have six, two in each of the three realms, namely annihilation and permanence, which added to the former make sixty-two views. Second, the five skandhas of the three times each reckon annihilation and permanence, taking the two views of existence and non-existence as the root. This is based on the text of fascicle 68 of the Mahāprajñāpāramitā-śāstra. It means the four propositions such as "form is such-and-such gone," and the same applies to the other four skandhas, totaling twenty propositions; this is reckoning the past time. Furthermore, reckoning the four propositions such as "form is permanent," and the same for the other four skandhas, totaling twenty propositions; this is reckoning the present time. Furthermore, reckoning the four propositions such as "form has boundaries," and the same for the other four skandhas, totaling twenty propositions; this is reckoning the future. The three times make sixty, together with the two of existence and non-existence'); ninth, oppression (meaning coercing the good, subsumed under injury, also of the class of anger); tenth, the habit of litigation (meaning mutual dispute over gain and loss, with wrath and resentment as precedent, being associated by nature with the single dharma of vexation)."
6.19
[*Nidhyapti*]: translated here as deep entry, another name for greed (rāga). Delighting in and clinging to [objects] is called greed. There are two kinds of people capable of greed: first, those with power; second, those without power. As for the objects of greed, the *Chanmen* explains three kinds: 1. External greed and desire, where men grasp at women and women grasp at men. 2. Internal and external greed and desire, where one externally grasps at the physical marks of men and women, and also grasps at the appearance and shape of one's own internal body. 3. Greed and desire omnipresent in all places, where sentient beings cling to every place. The *Kośa* explains four kinds: 1. Visible colors, meaning blue, yellow, red, and white. 2. Shapes, meaning long, short, square, round, etc. 3. Sublime touch. 4. Offerings and service. The *Dazhidulun* explains six kinds: 1. Clinging to color, whether red or white, yellow or black. 2. Clinging to physical form, such as delicate skin, slender fingers, elongated eyes, and high eyebrows. 3. Clinging to deportment and movement, such as sitting, rising, walking, stopping, bowing, looking up and down, raising eyebrows, fluttering eyelashes, intimacy, and massage. 4. Clinging to speech, such as soft voices, beautiful words, and complying with another's intentions and wishes. 5. Clinging to smoothness and delicacy, such as supple skin and soft flesh, a body cool when hot and warm when cold. 6. Clinging to the marks of human form, whether male or female.
6.20
[*Kaṭasī*]: translated here as an alternative name for craving (tṛṣṇā). The *Nirvāṇa [Sūtra]* states: "The whirlpools of the river of craving submerge sentient beings; blinded by ignorance, they cannot escape." Regarding greed (rāga) and craving (tṛṣṇā), Guifeng's [commentary on the] *Yuanjue [jing]* explains them through four propositions: 1. Greed but not craving (such as a person who is greedy for being busy, yet does not love being busy); 2. Craving but not greed (such as a person who loves to watch people fighting and killing one another, yet who would covet and seek that for themselves?); 3. Both greed and craving (namely, fame, profit, wealth, and sex); 4. Neither greed nor craving (namely, conditions that run counter to one's desires). *Guanzi* states: "Where profit lies, even if a mountain is a thousand fathoms high, there is nowhere men will not climb; even beneath a deep abyss, there is nowhere they will not penetrate. Merchants conduct trade, travelling double stages and hastening on, continuing by night what they began by day, not counting a thousand leagues as distant, because profit lies ahead. Fishermen enter the sea where the water is a hundred fathoms deep, braving surging waves and gushing currents, staying out through the night, because profit lies in the water." The "Old Fisherman" [chapter of *Zhuangzi*] states: "People have eight defects: attending to affairs that are not one's own is called meddling (meddling means overstepping; that which is not one's own affair yet one insists on taking charge of it is called usurping and overstepping). Pressing forward when no one pays heed is called sycophancy (insistently offering loyal advice when others pay no heed is called sycophancy). Guiding one's words by anticipating the intentions of others is called flattery (looking to the mood and intentions of the person before one and guiding one's speech accordingly). Speaking without distinguishing right from wrong is called smooth talk (adapting merely to comply with things without discerning right from wrong). Delighting in speaking of others' faults is called slander (hearing of others' transgressions and delighting in exposing them). Severing friendships and alienating relatives is called malice (when people have close feelings and friendships, readily desiring to alienate and sever them—this abets harm). Praising fraud and deceit to peddle evil men is called duplicity (praising those close to oneself even if evil, and defaming those distant from oneself even if good). Without choosing between good and bad, accommodating both with a pleasing countenance so as to covertly extract what they desire, is called treachery (bad means evil; accommodating both good and evil sides alike, maintaining an amiable face and pleasant expression while covertly extracting what their minds desire and flattering them accordingly—this is a treacherous person)." These eight defects externally cause disorder among people and internally harm one's own person. A gentleman does not befriend them, and an enlightened ruler does not employ them as ministers. The "Old Fisherman" states: "In undertaking affairs there are four afflictions: delighting in managing great matters, altering and changing constants to grasp at fame and praise, is called usurpation (the commentary says: watching for security and danger, managing great matters, and during moments of alteration and change establishing merit and fame—such is called a usurping person). Claiming exclusive knowledge and monopolizing affairs, encroaching upon others through self-opinionated ways, is called greed (the commentary says: monopolizing exclusively for oneself and encroaching upon others through self-opinionated ways is called greed). Seeing one's faults and not changing, hearing admonition and becoming worse, is called obstinacy (the commentary says: having faults and not reforming them, hearing admonition and increasing them all the more—such is called an obstinate person). Approving when others agree with oneself, but deeming them not good when they disagree even if they are good, is called arrogance (the commentary says: when things agree with oneself, though evil they are deemed good; when things differ from oneself, though good they are deemed evil—such is called an arrogant and boastful person)."
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- 翻譯名義集 — 法雲, Classical Chinese