唯識三十論要釋 1.35

1.35

Explanation: The four lines of the verse are divided into two parts overall: the first half resolves [the query regarding] the causal seeds relied upon previously, and the second half directly clarifies the continuity of saṃsāra. 'Various karmas' refers to meritorious, non-meritorious, and immovable [karmas], that is, the volitional karma of defiled wholesome and unwholesome deeds. The retinue of karma is also given the name 'karma', because they together attract and fulfill vipāka fruits. Although this, as soon as it arises, perishes immediately without interruption and possesses no function able to attract future vipāka fruits directly, yet it perfumes the mūla-vijñāna, giving rise to its own function; this very function is called vāsanā. It is formed by the perfuming of karma's potentiality, distinguishing it from past and present karma, hence it is called vāsanā. Such vāsanās continue successively in uninterrupted succession until maturity, attracting vipāka fruits; this reveals the superior adhipati-pratyaya for future fruits. Objective and subjective aspects, name-and-form, minds and caittas, roots and branches—grasped by those, all are subsumed under the 'two graspings' (dvaya-grāha). The functions in the mūla-vijñāna directly perfumed and aroused by them to generate them directly are called the vāsanās of the two graspings. This reveals the vipāka-result minds of future lives and all the hetu-pratyaya seeds associated with them. 'Together' means that karma seeds and the seeds of the two graspings are together; this conveys the sense of remote and proximate conditions mutually assisting each other. Because karma's attraction of rebirth is prominent, the treatise mentions it first. 'Prior vipāka' refers to the karma vipāka-results of previous lives. 'Other vipāka' refers to the karma vipāka-results of subsequent lives. Although the seeds of the two graspings yield fruits limitlessly, the vipāka of karma yields fruits with exhaustion. Because the vipāka fruit is heterogeneous in nature and difficult to attract, whereas the niṣyanda and adhipati [fruits] are homogeneous in nature and easy to induce: when, through the maturing of seeds such as karma that induce other rebirths, the experience of the prior vipāka fruit is exhausted, it can further generate another distinct vipāka fruit. Due to this, the wheel of saṃsāra turns without end; why rely on external conditions for it to continue? The intent of this verse is: through karma and the two graspings, transmigration in saṃsāra is never separated from consciousness, because mind and caittas constitute its intrinsic nature. What are called karma vāsanās and so on here should be known to be none other than the three kinds of vāsanā. First, the nominal vāsanā (abhilāpa-vāsanā), which is the distinct direct seed of those conditioned dharmas. Nominal designation is of two kinds: first, expressive nominal designation, which is the differences of sound able to express meaning; second, object-revealing nominal designation, which is the mind and caittas able to cognize objects. The seeds perfumed and formed in accordance with these two nominal designations act as the distinct hetu-pratyaya of conditioned dharmas. Second, the ātman-clinging vāsanā (ātmagrāha-vāsanā), which refers to the seeds of falsely clinging to ātman and what belongs to ātman. Clinging to an ātman is of two kinds: first, innate clinging to an ātman, which is the clinging to ātman and what belongs to ātman abandoned through cultivation; second, conceptual clinging to an ātman, which is the clinging to ātman and what belongs to ātman abandoned through seeing. The seeds perfumed and formed in accordance with these two clingings to an ātman cause the distinctions between self and others among sentient beings and the like. Third, the existence-constituent vāsanā (bhavāṅga-vāsanā), which refers to the seeds attracting vipāka fruits of the three realms. The constituents of existence are of two kinds: first, defiled wholesome [karma], which is karma able to attract desirable fruits; second, unwholesome [karmas], which are karmas able to attract undesirable fruits. The seeds perfumed and formed in accordance with these two constituents of existence cause the vipāka fruits to be differentiated into wholesome and unwholesome destinies. One should know that the ātman-clinging and existence-constituent vāsanās are adhipati-pratyayas with respect to differentiated fruits. What is called 'karma vāsanā' here should be understood as precisely the existence-constituent vāsanā. The vāsanās of the two graspings should be understood as precisely the two vāsanās of ātman-clinging and nominal designation. Because they are perfumed and formed by grasping ātman and what belongs to ātman and by grasping nominal designations, both are called 'grasping'. Since transmigration in saṃsāra is caused by vāsanās, the saṃsāra thus induced has differences of coarse and subtle; hence various sūtras and treatises state that there are two kinds: First, fragmented saṃsāra (pariccheda-saṃsāra), which refers to coarse vipāka fruits of the three realms induced by defiled wholesome and unwholesome karma assisted by the force of kleśāvaraṇa. Because the duration of body and lifespan has a fixed limit according to the power of causes and conditions, it is called 'fragmented'. Second, inconceivable transformational saṃsāra (acintya-pariṇāmi-saṃsāra), which refers to exquisite, subtle vipāka fruits induced by uncontaminated conceptual karma assisted by the force of the hindrance to the knowable (jñeyāvaraṇa). Because the body and lifespan are altered by the power of compassionate vows without fixed limits, it is called 'transformational'. Because it is directly sustained and induced by uncontaminated samādhi and vows and its wondrous function is difficult to fathom, it is called 'inconceivable'. Or it is called a mind-made body (manomaya-kāya), because it is accomplished according to one's mental vow. Why sustain and induce the fruit of saṃsāra? It is for the sake of realizing bodhi for oneself and benefiting and gladdening others. Because pratyekabuddhas and śrāvakas of indeterminate lineage, as well as bodhisattvas who have attained sovereignty and great vows, have permanently severed and subdued kleśāvaraṇa, there is no possibility of their receiving future fragmented bodies again. Fearing that prolonged practice of the bodhisattva deeds would be abandoned, they then, through the power of uncontaminated superior samādhi and vows, like the method of prolonging life, sustain the cause of their present body, causing them to induce fruits continuously over a long period. Repeatedly sustained by samādhi and vows in this way, they continue until attaining unsurpassable bodhi. Why do they further need the assistance of the hindrance to the knowable? Because the hindrance to the knowable obstructs great bodhi; in order to abandon it, they remain in their bodies for a long time. Furthermore, the hindrance to the knowable is the support for defilement; if this hindrance did not exist, that [embodied state] could never exist. Therefore, it provides great assistance for the body's duration. From this, one should know that the nature of transformational saṃsāra is subsumed under defiled vipāka fruits, and is an adhipati-phala with respect to uncontaminated karma. Just as transmigration in saṃsāra across prior, posterior, and middle points does not depend on external conditions and arises from internal consciousness, the continuity of pure dharmas should also be known to be the same. That is, uncontaminated seeds adhering to the mūla-vijñāna from beginningless time are repeatedly aroused and gradually augmented through the pravṛtti-vijñānas and so on, until at the culmination when buddhahood is attained: the originally defiled consciousness-seeds are transformed and abandoned, and newly arisen pure seed-consciousness is transformed and acquired, sustaining all seeds of merit. By the power of original vows, it gives rise to all wondrous functions continuously and endlessly to the end of the future. From this, one should know that there is only internal consciousness. Above, the resolution to the objection concerning conflict with reason is complete. Next, the following six verses resolve objections concerning conflict with scriptural teaching. The first three verses resolve the objection concerning conflict with the three natures, and the last three verses resolve the objection concerning conflict with the absence of nature. Introducing the first objection, the treatise says: 'If there is only consciousness, why did the World-Honoured One state in various sūtras that there are three natures?' One should know that the three natures are also not separate from consciousness. Why is this so? The verse states: