大乘百法明門論開宗義記 1

English (machine translation) 1

Language: English

1.20 — 6 parts

1.1

Composed by the Śramaṇa Tankuang of Ximing Monastery in the Capital

Now, omniscient comprehensive illumination merges paramārtha and saṃvṛti at the source of the mind; profound compassion widespreadly imbues, delivering the partial and complete [teachings] into streams of speech. Truly, this is because nature and characteristics further converge, with the ten thousand dharmas returning to a single Suchness; text and meaning mutually harmonize, with the eightfold pitaka galloping through the fourfold unhindered eloquence. How could emptiness and existence follow divergent ruts? How could the broad and the concise take different paths? Those who fathom their origin will surely share the same taste as the hundred rivers; those who get stuck on their branches vie in diverging into the five slanders. Therefore, the Hīnayāna drifted into existence, and the attachments of the Sarvāstivāda sect multiplied profusely; the ultimate truth drowned in emptiness, and disputations over emptiness arose in abundance. Still driven by delusive objects, they had not yet crossed the dark road; vainly facing the wind of truth, they were fruitlessly moistened by the rain of Dharma. Therefore, our [Bodhisattva] of the next life, Maitreya, broadly proclaimed the Yogācāra[-bhūmiśāstra], blocking the gates of the two views and opening the single, true path. However, because its principles are comprehensive and its phenomena vast, its purport scattered and its words immensely extensive, earlier practitioners grew weary of transmitting and circulating it, while subsequent aspirants were exhausted by pursuing its study. Thereupon there was a Bodhisattva named Vasubandhu, whose rank reached the pinnacle of the three stages of worthies and whose virtue bordered on the ten stages of sages. He composed a thousand treatises, his renown towering over the five Indias; wonderfully tallying with the Buddha's mind, he elegantly upheld the recorded preachings. Feeling compassion for the worldly fortunes and degenerate age with its shallow roots and feeble capacities, [where people] fear the ocean of Dharma and remain alienated forever, or shrink from the mountain of doctrine and are permanently obstructed, he thereupon gathered the essence from the extensive texts and tied together the cardinal tenets in a concise treatise, enticing those of beginning capacities by compiling this short treatise. Desiring to cause them to linger in the ultimate teaching and be gradually imbued with the true doctrine, he pointed out to those who had lost their way the direction to return, and guided the weary travelers onto a shortcut. First, he clarifies the existence of the hundred dharmas; later, he reveals the emptiness of the two selves. The beginning and end mutually illumine, and origin and outcome reflect one another. Extreme attachments having been dispelled, the middle contemplation is inaugurated; waves of consciousness thereby diminish into insignificance, and the source of truth depends on it to become clear and expansive. Utmost indeed is the profound purport of this treatise! As for initially entitling it "Mahāyānadharmasatadharmamukhaśāstra", it presents the superior benefit of the doctrine upheld, and establishes the common name of its own division. Furthermore, saying "Briefly Recording the Names and Numbers from the Vastusaṃgrahaṇī", it marks the exceptional reliance from which the treatise arose, and distinguishes it from the specific titles of different expositions. "Mahāyāna" is an exalted appellation based on broad conveyance; "hundred dharmas" manifests the name based on the number of entities; "gateway to understanding" has opening wisdom as its function; "treatise" is a designation for exposition and debate. "Vastusaṃgrahaṇī" investigates the ultimate nature of dharmas; "from the" refers to the doctrinal division of the relevant section; "briefly recording" means suppressing those redundant words; "names and numbers" refers to presenting these key outlines. Used to manifest the elegant purport, this grand title was established. Therefore it is said: "Mahāyānadharmasatadharmamukhaśāstra: Briefly Recording the Names and Numbers from the Vastusaṃgrahaṇī".

1.3

In developing the treatise's doctrine, there are five divisions. First, clarifying the cause. Second, revealing the condition. Third, demonstrating the doctrine. Fourth, debating that to which it returns. Fifth, explaining what is established. The causes are of two kinds: first, the relying cause; second, the purpose cause. The relying cause also has five kinds: 1. Relying on the definitive teaching: that is, composing the treatise by relying on the definitive Mahāyāna teaching that establishes the ālayavijñāna. 2. Relying on the consummate principle: that is, making the treatise by relying on the doctrinal approach of the middle, which explicitly explains existence and emptiness through the three natures. 3. Relying on the superior object: that is, generating the treatise by fully relying on the five dharmas and jointly resting on the two emptinesses, evaluating and elucidating everything. 4. Relying on marvelous practice: that is, raising the treatise by giving rise to deep kindness and compassion through fundamental and subsequent wisdoms, propagating the Dharma and benefiting sentient beings. 5. Relying on the great fruition: that is, formulating the treatise by needing to accomplish the Buddha-fruition and fully preaching the consummate doctrine, relying on the Buddha's complete wisdom. The purpose cause also has five divisions: 1. Entering the great Dharma: that is, using the concise to mark the extensive and scattered doctrinal principles, so that one easily enters the Mahāyāna, leaving behind cowardice and indolence. 2. Generating superior understanding: that dharmas are without self and far removed from the two extremes, causing one to comprehend them comprehensively, leaving behind biased views. 3. Producing consummate illumination: fully clarifying paramārtha and saṃvṛti and jointly displaying existence and emptiness, causing one to attain the middle way and produce consummate illumination. 4. Causing advancement: fully preaching defilement and purity, what is to be abandoned, realized, and cultivated, causing correct cultivation without error. 5. Causing accomplishment: whether partial or full, whether transformation or truth, āśrayaparāvṛtti is accomplished entirely without deficiency. Clarifying the cause is completed.

1.4

Regarding revealing the proximate conditions: the conditions for the treatise's arising are of two kinds: first, the condition for composing the treatise; second, the condition for transmitting and translating it. As for the condition for composing the treatise: since this treatise derives from the Vastusaṃgrahaṇī, its condition does not depart from the Yogācārabhūmiśāstra. Therefore Jinaputra's Commentary on the Yogācārabhūmi states: "What is the condition for teaching this treatise? Sentient beings from beginningless time have had ignorance, doubt, and inverted, perverse attachments regarding the real characteristic of the middle in all dharmas; they produce defilements and initiate sāsrava karma, transmigrating among the five realms and undergoing the three great sufferings. The Tathāgata appeared in the world and skillfully preached various marvelous dharmas of the real characteristic of the middle for their sake, causing sentient beings to know all dharmas: being empty in such and such ways, they are not existent; being existent in such and such ways, they are not empty. Thoroughly understanding that all dharmas are neither empty nor existent, they leave far behind doubt and inverted, perverse attachments, generate the practice of the middle, eternally sever all hindrances, attain the three bodhis, and realize the bliss of tranquil extinction. For six hundred years after the Buddha's nirvāṇa, sect attachments arose competitively, mostly clinging to the view of existence, slandering the Mahāyāna Dharma, and destroying the true doctrine. Bodhisattva Nāgārjuna realized the ground of Utmost Joy (Pramuditā-bhūmi), gathered the Mahāyāna teaching of signlessness and emptiness, and composed treatises such as the Mūlamadhyamakakārikā, thoroughly elucidating the true essentials and eliminating those views of existence. Great treatise masters such as holy Āryadeva composed the Śataśāstra and other works to broadly illuminate the great doctrine. Because of this, sentient beings again clung to the view of emptiness. At the beginning of the nine hundred years after the Buddha's extinction, Bodhisattva Asaṅga realized the rank of the first bhūmi, attained the Samādhi of Dharma Light, manifested great supernormal powers, served the Great Compassionate Honored One [Maitreya], and requested the teaching of this treatise. There is no principle it does not exhaust, no phenomenon it does not encompass; no text it does not explain, no meaning it does not express; no doubt it does not dispel, no attachment it does not break; no practice it does not cultivate, no fruit it does not realize. Leaving behind the former two views and abiding in the principle of the middle way, one produces the practice of the middle and swiftly realizes nirvāṇa. Bodhisattva Asaṅga had a half-brother of different maternal descent, whose rank was at the stage of application (prayogamārga) and who was named Vasubandhu; he was precisely the twenty-second lineage master of Dharma transmission prophesied by the Buddha in the transmission of the Dharma treasury. Originally studying the Hīnayāna, he was comprehensively versed in the different sects; he composed five hundred treatises, concealing the Mahāyāna. Asaṅga took pity on him and, pretending illness, summoned and enticed him. Hearing the instruction halfway, he only then believed in the Mahāyāna; changing his path to propagate it, he composed five hundred treatises, as fully detailed in the separate biography. This is merely a rough clarification. Because the Yogācārabhūmiśāstra's meanings are extensive and its text voluminous, students found it difficult to search through and did not know its drift; thereupon he composed this treatise, providing a brief outline as well. This is precisely the condition for composing the treatise. As for the condition for transmitting and translating: in the Zhenguan era of the Great Tang, there was the Great Master of Universal Awakening, the Great Tripiṭaka Master, named Xuanzang, whose secular surname was Chen, a native of Luoyang. He journeyed through the five regions of India, studying the Tripiṭaka. Having established fame in the profound texts and accomplished his task, he returned to his home country. Emperor Taizong treated him with the courtesy due to a National Preceptor and issued an imperial decree ordering him to translate sūtras and treatises; the flourishing of his lofty legacy is fully detailed in the separate biography. This treatise was translated by our Tripiṭaka Master in the twenty-third year of Zhenguan at the Great Ci'en Monastery in the capital. The second section, on the treatise's conditions, is finished.

1.5

Next below, third, the treatise's doctrine: speaking comprehensively of all doctrines, there are no more than three kinds, because non-Buddhists, the Hīnayāna, and the Mahāyāna are distinct. Although the doctrines of the non-Buddhists number ninety-six, they are now categorized and subsumed into sixteen doctrines. Therefore, the Prakaraṇāryavācāśāstra summarizes them in a verse, saying:

1.6

"Holding that an effect exists in the cause; [holding that an effect] is manifested; existence of past and future;
[Holding that] the self is eternal; [holding that] past action is the cause; [holding that] Īśvara and the like [are the creator]; harmful dharmas;
Finite and infinite; prevarication; viewing causes as non-existent; annihilation and emptiness;
Positing the supreme, purification, and auspiciousness: these are named the sixteen deviant doctrines."

1.7

The prose of that treatise extensively clarifies the establishments and refutations; now I shall briefly cite them to demonstrate the characteristics of the sectarian assertions. 1. The doctrine that the effect exists in the cause: this is spoken by the Vārṣagaṇyas and others. When seeking this effect, one takes only this cause, because it arises only from this and not from others. 2. The doctrine of manifestation through conditions: this is maintained by the Śabdavādins and others. They say the essence of sound and the like is eternal and fundamentally existent; when conditions arrive, it is merely manifested, not having arisen from itself. 3. The doctrine that past and future are substantially existent: this is spoken by the Kālavādins. Because past and future, like the present, are all substantially existent. The Hīnayāna Sarvāstivāda also shares this attachment. 4. The doctrine positing the self as substantially existent: that is, understood by the Pāśupatas and others. When the awareness of form, feeling, conception, formations, and consciousness arises, there is a distinct sattva, self, and so forth being perceived. 5. The doctrine that all dharmas are eternal: spoken by the Aiṣīkas and others. Dharmas such as atoms are all permanently abiding, because things are continuous through the past and future limits. 6. The doctrine that causes are determined by past action: that is, spoken by the Nirgranthas and others. Fruits such as suffering and pleasure are determined to be made by past causes, because one sees those who practice good or evil contrarily receiving fruits. 7. The doctrine of creation by Īśvara: as spoken by the Inequity Theorists. Desires to practice good and the like all turn out contrary to intention, because worldly matters have a distinct creator. 8. The doctrine that killing is correct Dharma: spoken by meat-loving brāhmaṇas. Killing living beings in sacrifice at celestial shrines results entirely in rebirth in heaven, due to the power of mantras. 9. The doctrine of finite, infinite, and so forth: held by those who attain worldly dhyāna. Recollecting the aeons of destruction and formation, they view above, below, and horizontally to remedy previous attachments to being finite and so forth. 10. The doctrine of prevarication regarding the immortal: that is, posited by foolish and ignorant people. Fearing loss of reputation when questioned, they dare not answer directly, but shift to the immortal gods, replying with evasive equivocation. 11. The doctrine that all dharmas are causeless: they see a great wind suddenly arising, or a rushing river overflowing, and later see it completely subside into nothingness. 12. The doctrine of annihilation after death: established by theorists of deviant contemplation. If there were a future life, why would there be performance of actions? Since the substance of the self is empty, karmic fruit does not exist. 13. The doctrine that cause and fruit are both empty: held by those who have attained worldly concentration and supernormal powers. Seeing that those who practice good and evil receive fruits that are discordant, and that after celibacy and entering absorption there is no future life. 14. The doctrine falsely positing supremacy: that is, spoken by theorists adhering to brāhmaṇas. Brāhmaṇas are supreme and of white complexion, being descendants of Brahmā and by nature celibate. 15. The doctrine falsely positing purity: as held by those with inferior views on precepts, who adhere to chicken or dog precepts as pure, or bathing in the waters of the four rivers to eliminate sin. 16. The doctrine falsely positing auspiciousness: spoken by astrologers and calculators. Constantly making offerings to the sun, moon, and stars without missing the appropriate times, what one desires is accomplished. These sixteen kinds of maintained deviant treatises all arise based on ignorance and deviant contemplation; opposing internal truth, they are all called non-Buddhist. The six teachers all possess these sixteen dharmas, hence they are spoken of collectively as ninety-six kinds. Next, the Hīnayāna schools comprise twenty divisions. Now they should be summarized in a verse, saying:

1.8

"The different sects are twenty: two root and eighteen branch.
Root Sthavira and Mahāsāṃghika; branches initially from Mahāsāṃghika:
Ekavyāvahārika, Lokottaravāda,
Kaukkulikā, and Bahuśrutīya,
Prajñaptivāda, Caityaśaila,
Aparaśaila, and Uttaraśaila.
Sthavira named Haimavata,
From which flowed out Sarvāstivāda,
Vātsīputrīya, Dharmottarīya,
Bhadrayānīya, Saṃmatīya, Ṣaṇṇagarika,
Mahīśāsaka and Dharmaguptaka,
Kāśyapīya, and Sautrāntika."

1.9

Although their tenets differ and divide them into twenty schools, they may be classified into six doctrines: First, the doctrine that both self and dharmas exist. That is, the Vātsīputrīyas and others maintain that the five aggregates, twelve sense-bases, and so forth exist, and that based on the aggregates and so forth a separate self exists. Second, the doctrine that dharmas exist but the self is non-existent. That is, the Sarvāstivādins and others state that the aggregates and so forth of the three times all truly exist, but a real self in the sense of a pudgala does not exist. Third, the doctrine that dharmas lack past and future. That is, the Mahāsāṃghikas and others state that the aggregates, sense-bases, realms, and so forth exist only as present phenomena, while past and future aggregates and so forth are all non-existent. Fourth, the doctrine that the present encompasses both the conventional and the real. That is, the Prajñaptivādins and others state that the present aggregates are real, as they are accumulated dharmas, whereas the sense-bases and realms are conventional, as they are composite dharmas. Fifth, the doctrine that the supramundane is real while the mundane is false. That is, the Lokottaravādins and others hold that the supramundane can be real because it is not illusory, while the mundane is not real because it is entirely illusory. Sixth, the doctrine that all dharmas are merely nominal designations. That is, the Ekavyāvahārikas and others hold that both the mundane and supramundane are not real either, but are merely nominal designations, lacking both real nature and real marks. These are all based on the teachings of the initial period; hence the doctrines held by them are of the Hīnayāna. Later, the Mahāyāna doctrine divided into two kinds: First, the doctrine that all is empty in the ultimate truth. This is represented by treatises such as the Dvādaśanikāyaśāstra, the Mahāprajñāpāramitāśāstra, the Mūlamadhyamakakārikā, the Śataśāstra, the Prajñāpradīpa, and the Karatalaratna. Relying on the signless, empty teachings of the Prajñāpāramitā and so forth, it states that all dharmas are not separate from the two truths. In terms of the conventional gate, all dharmas exist, even to the extent of allowing that self, dharmas, mind, and objects exist, which does not differ in meaning from the Hīnayāna schools. In terms of the ultimate gate, all dharmas are empty, to the extent that neither consciousness-only nor tathatā is established, which is completely different from what is taught by the Yuktivāda school. However, the substance of the two truths is not different: arising from conditions is called conventional truth, while the lack of intrinsic nature in conditions is called the emptiness of ultimate truth. Therefore, the substances of the two truths are said to have no difference. Because of being confused about the ultimate truth, one grasps at the conventional as existent; even if one strives in cultivation, one remains trapped in saṃsāra. Because of awakening to the ultimate truth, one understands that the conventional is empty; thus one can be unattached and swiftly realize nirvāṇa. Therefore, it is taught that the Prajñāpāramitā is the definitive principle, since it eliminates all signs and leaves nothing to be attained. The Saṃdhinirmocana and other sutras are considered of non-definitive meaning, because they do not eliminate the dependent and perfected natures, leaving something remaining. That sutra itself claims to be definitive because it was taught for those of shallow faculties, being easy to understand; it was not because its principle is ultimate that it is called definitive. Second, the doctrine of the rational, perfect, and real. This is represented by treatises such as the Mahāyānasaṃgraha, Yogācārabhūmiśāstra, Prakaraṇāryavācāśāstra, Abhidharmasamuccayavyākhyā, Vijñaptimātratāsiddhi, and Madhyāntavibhāga. Relying on definitive sutras such as the Saṃdhinirmocana, it states that for all dharmas, the conventional and the ultimate are neither identical nor different, neither existent nor empty. Fully according to the five dharmas, comparing earlier and later stages, it establishes four tiers of conventional and ultimate truths: 1. Conventional and ultimate truths of the false and real: vases, armies, forests, and so forth are false and thus conventional; the aggregates, sense-bases, realms, and so forth are real and thus ultimate. 2. Conventional and ultimate truths of phenomena and principle: phenomenal dharmas such as the aggregates are coarse and thus conventional; the principle of the four noble truths is subtle and thus ultimate. 3. Conventional and ultimate truths of the shallow and deep: the established four noble truths are shallow and thus conventional; the tathatā of the two types of emptiness is deep and thus ultimate. 4. Conventional and ultimate truths of expression and signified meaning: the tathatā of the two types of emptiness as expressed by words is conventional; the single tathatā as the realm of reality that transcends expression is ultimate. Being established in mutual relation, they are not identical; having no separate substance, they are not different. Being falsely grasped, they are not existent; their substance not being non-existent, they are not empty. Therefore, it is said that the Saṃdhinirmocana is the most definitive, because it grasps the middle way, whereas sutras such as the Prajñāpāramitā are of non-definitive meaning, because they teach from a one-sided perspective. Here, two doctrinal lineages are fully explained. If one explains the doctrine of the unimpeded interpenetration of the dharma-nature, there are three lineages, as in the Commentary on the Awakening of Faith. The present treatise is subsumed under the Mahāyāna doctrine of the rational, perfect, and real, which is definitive. In the first part it clarifies the hundred dharmas, revealing the existence of the dependent and perfected natures; in the second part it explains the two types of emptiness, revealing the non-existence of the imagined nature. Since it departs from the two extremes and accords with the middle way, and since once the two extremes are departed from, the middle way also vanishes, the mind has nothing upon which to rely and has nothing whatever to attain. Because there is nothing to attain, there is nothing that is not attained. This is called the definitive, perfect, and real doctrine. Clarification of the doctrinal tenets is concluded.

1.10

Clarification of what it belongs to: There are four categories regarding what it belongs to: belonging to a piṭaka, belonging to a yāna, belonging to a period, and belonging to a division. As for belonging to a piṭaka, this refers to the two piṭakas and so forth. Piṭakas differ in general into two types: 1. Distinguishing them according to persons, there are only two types: first, the Bodhisattva Piṭaka; second, the Śrāvaka Piṭaka. The wisdom and realization of pratyekabuddhas are the same as those of śrāvakas, and since their teachings are not numerous, they are included in the Śrāvaka Piṭaka. 'Piṭaka' means to subsume. It subsumes the two kinds of persons according to the principles, practices, and fruits, benefiting each. 2. Established as three piṭakas according to what they express: that is, each of the former two contains three piṭakas: First, sūtra (here translated as qijing, 'accordant scripture'), which threads and strings together. It expresses the training in concentration, according with principle and according with capacity, thereby subsuming and benefiting others. Second, vinaya (here translated as tiaofu, 'regulation'), which subsumes the training in morality, regulating the three karmas, subduing evil actions, and thereby subsuming and benefiting. Third, abhidharma (here translated as duifa, 'facing the dharma'), which subsumes the training in wisdom, facing toward nirvāṇa and contemplating the four noble truths, thereby subsuming and benefiting. This meaning is fully described in the Commentary on the Awakening of Faith. This treatise is abhidharma within the Bodhisattva Piṭaka, revealing the principles, practices, and fruits of bodhisattvas so as to generate superior wisdom. As for belonging to a yāna: Sometimes one vehicle is taught, as the Lotus Sutra says: 'Only one vehicle is taught, with neither two nor three.' Sometimes two vehicles are taught, as the Mahāyānasaṃgraha says: 'There is a distinction between the higher vehicle and the lower vehicle.' Sometimes three vehicles are taught, as the Lotus Sutra says: 'For those seeking to be śrāvakas and so forth, he taught dharmas corresponding to the four noble truths and so forth.' Sometimes four vehicles are taught, as the Śrīmālādevī Sūtra adds: 'To mature sentient beings without hearing and outside the Dharma who have good roots of humans and devas.' Sometimes five vehicles are taught, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā adds: 'Those whose nature among the three vehicles is indeterminate, having heard this teaching, generate the great aspiration.' However, these five vehicles differ in expansion and condensation; hence what various sutras and treatises teach varies. This is also fully described in the Commentary on the Awakening of Faith. This treatise is subsumed under the one vehicle, and among the two vehicles and so forth, it is subsumed under the higher vehicle; for the five dharmas and the two types of selflessness taught are not the mundane dharmas of the two vehicles. As for belonging to a period: Ancients established the periods of the teaching with varying numbers, from one period up to five periods. None of these has a correct basis, and lest it be too cumbersome, they will not be recounted. Now, relying on the scriptural authority of the teaching, three periods of the teaching are established, as in the Saṃdhinirmocana Sūtra. The actual intended meaning is: First, in the first period, for those of inferior capacity, he taught the doctrine of the four noble truths solely in terms of the meaning of existence, destroying the grasp of a personal self; that is, the four Āgamas and so forth, which speak of existence and conceal emptiness, are called non-definitive. In the second period, for those of the Mahāyāna, he mostly taught the signless teaching in terms of the meaning of emptiness, destroying the grasp of dharmas as self; that is, the Prajñāpāramitā and so forth, which speak of emptiness and obscure existence, are also non-definitive. Later, in the third period, universally for all vehicles, he clearly taught the doctrine of the middle way of the three natures, enabling them to awaken to reality; that is, the Saṃdhinirmocana and so forth, fully revealing existence and emptiness, are called truly definitive. However, these three periods are taught progressively with respect to indeterminate lineages, the Mahāyāna arising from the Hīnayāna. For those of sudden capacity, it is not so. Nor are they definitively determined as earlier or later by years and months; they are explained merely by grouping meanings and categories together. That the Avataṃsaka Sūtra was taught first does not belong to the first period because of another meaning, which is clarified in the Commentary on the Awakening of Faith. The present treatise relies on the definitive Mahāyāna of the third period and is subsumed under the third period, because the sutras it cites teach the selflessness of all dharmas, illuminating both existence and emptiness without teaching one-sidedly. As for belonging to a division: According to the sutras, there are twelve divisions, that is, the twelve divisions of scripture as traditionally stated. 'Division' refers to part or section; 'scripture' refers to the teaching. Lest they be confused with fascicles and volumes, this name was changed. The names of the twelve divisions are stated in verse:

1.11

Sūtra, geya, and gāthā, / vyākaraṇa, udāna, and nidāna, / avadāna, itivṛttaka, and jātaka, / vaipulya, adbhutadharma, and upadeśa.

1.12

The extensive explanation of their names and meanings is clarified elsewhere. Since all three piṭakas are acknowledged to receive the name of 'teaching', this treatise is subsumed under the division of upadeśa (treatise exposition). If according to treatises, there are ten divisions, which are the meanings of the ten branches of the Yogācārabhūmiśāstra. Here 'division' has the meaning of 'branch'. Since this is a treatise, it belongs to the ten branches: 1. The branch of briefly stating names and numbers: this is this very treatise. 2. The branch of roughly explaining the substance and meaning: the Pañcaskandhakaśāstra. 3. The branch of extensively analyzing names and meanings: the Abhidharmasamuccayavyākhyā. 4. The branch of summarizing numerous meanings: the Prakaraṇāryavācāśāstra. 5. The branch of adorning the substance and meaning: the Mahāyānasūtrālaṃkāra. 6. The branch of tying together the great meaning: the Mahāyānasaṃgraha. 7. The branch of departing from bias and abiding in the middle: the Madhyāntavibhāga. 8. The branch of gathering the dispersed into contemplation: the Viniścayasaṃgrahaṇī of the Yogācārabhūmi (or Yogavibhāga). 9. The branch of demolishing the mountain of falsehoods: the Viṃśatikāvijñaptimātratāsiddhi. 10. The branch of raising high the Dharma banner: the Triṃśikāvijñaptimātratāsiddhi (or Vijñaptimātratāsiddhi). Furthermore, the Yogācārabhūmiśāstra has five divisions in total: 1. Maulī Bhūmiḥ (the main stage division), which briefly and extensively analyzes the meanings of the seventeen stages. 2. Viniścayasaṃgrahaṇī, which briefly gathers and determines the deep and hidden essential meanings in the seventeen stages. 3. Vivaraṇasaṃgrahaṇī, which briefly gathers and explains the rituals and rules of the sutras. 4. Paryāyasaṃgrahaṇī, which briefly gathers the differences of names and meanings of all dharmas in the sutras. 5. Vastusaṃgrahaṇī, which briefly gathers the various essential matters and meanings of the three piṭakas. The present treatise is subsumed under the Maulī Bhūmiḥ, because it records the names and numbers based on this division. Clarification of what it belongs to is concluded.

1.13

In explaining what is established [here], there are two parts: first, explaining the established title; second, explaining the meaning of the established text. Explaining the title has two parts: first, directly explaining the title; second, showing that on which the treatise relies. The direct explanation has two parts: first analyzing [the terms] separately, and then combining them. Analyzing them separately has four parts: 1. explaining “Mahāyāna”; 2. showing the “hundred dharmas”; 3. explaining “gateway to understanding” (mingmen); 4. discerning the word “treatise” (śāstra). Generally, to explain names one must rely on the six compound analyses (ṣaṭsamāsāḥ); only then can the meaning of the name be made manifest. Therefore, here we first clarify the six compound analyses. These six compound analyses are collectively called “analysis and synthesis” (lihe): namely, two dharmas each having distinct substantial entities must be combined into a single name. For example, in saying “gold mine” (jinzang): because gold and mine are distinct, it is called “analysis”; because they jointly designate one thing, it is called “synthesis.” If there were only a single dharma without the meaning of analysis and synthesis, it would not be called [one of] the six compound analyses; as when saying “unconditioned” (asaṃskṛta): because in the unconditioned there is no analysis, there is no synthesis. What are the six? 1. The karmadhāraya compound (chāiye shi): namely, when a dharma receives its name based on its own function, as when saying “storehouse consciousness” (ālayavijñāna), because the consciousness itself can store, its substance maintaining its function. 2. The tatpuruṣa compound (yizhu shi): namely, when a dharma receives its name by relying on another master/agent, as when saying “eye consciousness” (cakṣurvijñāna)—it is the consciousness of the eye, hence called a tatpuruṣa compound. 3. The bahuvrīhi compound (youcai shi): namely, when a dharma receives its name from a thing it possesses, as in “knowledge of others' minds” (paracittajñāna)—the knowledge possesses others' minds, so its name derives from that object. 4. The dvandva compound (xiangwei shi): namely, when dharmas of distinct substance and function are jointly given a single name, as when saying “sentient beings” (sattva; lit. 'multitude-born')—because “multitude” and “born” have distinct substances and functions. 5. The nearby compound (linjin shi): namely, when a dharma's name is not its original substance, but receives its name from what is adjacent, as when saying “application of mindfulness” (smṛtyupasthāna)—although its substance is wisdom (prajñā), it abides due to mindfulness. 6. The dvigu compound (daishu shi): namely, when a dharma's substance or function is expressed through a number, as when saying the “five eyes”—because the substance and function that illumine objects number five. Having thus clarified the six compound analyses, we shall next explain the name. “Mahāyāna” refers to the Bodhisattvayāna. Strictly speaking, principle and wisdom are its substance. Because they encompass everything, it is called “great” (mahā); and because they can convey [beings], it is called “vehicle” (yāna). When principle and wisdom are contrasted, each mutually serves as the Great Vehicle: because it is the vehicle of greatness, it is a tatpuruṣa compound; when principle and wisdom are each taken in their own substance as the Great Vehicle, because the great is itself the vehicle, it is a karmadhāraya compound. Or, if teaching and fruit are additionally included, there are four dharmas; each has it as appropriate. Mutually contrasted, karmadhāraya and tatpuruṣa should be understood by analogy with the above. This is in terms of the Dharma mounted by the bodhisattva. If one also includes the bodhisattva as the person capable of mounting: because it is the vehicle of the great [person], it is a tatpuruṣa compound; if one focuses solely on the bodhisattva as the person capable of mounting, because the great [person] is himself the vehicle, it is a karmadhāraya compound. This is the combined explanation of the meaning of “Mahāyāna.” In treatises such as the Yogācārabhūmiśāstra, they take the substance of the Dharma and distinctively explain the name “great” through seven kinds of greatness. The Ākāśagarbhasūtra relies on similes, citing various Buddha-dharmas to explain the meaning of “vehicle.” Fearing prolixity, I shall not recount them; they are clarified in the Commentary on the Awakening of Faith. As for “hundred dharmas,” their names are listed below: citta dharmas are eight; caitta dharmas are fifty-one; rūpa dharmas are eleven; dharmas not associated with mind (cittaviprayuktasaṃskāra) are twenty-four; unconditioned dharmas (asaṃskṛta) are six. “Dharma” means model-and-holding. “Hundred” is a number. That dharmas number one hundred is a dvigu compound. “Gateway to understanding” (mingmen): “understanding” (ming) is wisdom (prajñā); wisdom can illumine dharmas, and dharmas are revealed by wisdom, so wisdom is called “understanding.” “Gateway” (men) means access: namely, the aforementioned hundred dharmas provide access to generating clear wisdom, entering the realm of the Buddha, and reaching the state of liberation; hence it is called a “gateway.” As it is the gateway of understanding, it is a tatpuruṣa compound; that the hundred dharmas are themselves the gateway of understanding is a karmadhāraya compound. The Hīnayāna explains only seventy-five dharmas; now the Mahāyāna school extensively explains the hundred dharmas. Hence it says “Mahāyāna gateway to understanding the hundred dharmas.” As for “treatise” (śāstra), it questions, examines, explains subtly, measures the correct principle, and instructs students; hence it is called a “treatise.” Treatises, however, are not uniform; there are two kinds: 1. commentary treatises, which compose explanations following sūtras, vinaya, and śāstras, such as the *Mahāprajñāpāramitopadeśa*; 2. compendious treatises, which gather various doctrines to explain sūtras comprehensively, such as the *Yogācārabhūmiśāstra*. The present work is subsumed under both kinds of treatises: because it explains the scriptural saying that “dharmas are without self,” and because it gathers the hundred dharmas to explain them comprehensively. The separate explanation has been shown. As for the combined explanation: Mahāyāna is the doctrine upon which the treatise relies; the hundred dharmas are the principle revealed by the treatise; the treatise is the teaching that can express the hundred dharmas. However, Mahāyāna applies both to teaching and principle, and this treatise on the hundred dharmas also applies both to teaching and principle. Contrasting teaching with teaching, or principle with principle: Mahāyāna is itself the hundred dharmas, etc., which are all karmadhāraya compounds. Contrasting teaching with principle, or principle with teaching: the hundred dharmas of the Mahāyāna, etc., are all tatpuruṣa compounds. There are further distinct meanings, but fearing prolixity I shall not clarify them. The direct explanation of the title is complete.

1.14

Regarding that on which the treatise relies: although the Yogācārabhūmiśāstra has five divisions, among them there is no name “Division of the Investigation of Things” (vastusaṃgrahaṇī). While the Abhidharmasamuccayavyākhyā has a vastusaṃgrahaṇī, it does not clarify the doctrine of the hundred dharmas within it. However, at present, we take the text in accordance with its meaning: “thing” (vastu) means substantial entity; “ground” (bhūmi) means support. Since those substantial entities possess the meaning of being a support, “ground” and “thing” differ in name but are identical in meaning. Some say that an extensive vastusaṃgrahaṇī treatise was not translated and that this merely records its names—this is false speech. Because the meanings in the maulī bhūmiḥ are dispersed and its text voluminous, and it does not definitively fix the hundred for the substance of correct dharmas, fearing that beginners would be confused by the gateway of dharma-characteristics and frightened by the ocean of text and meaning so as to be unable to enter, the names and numbers were recorded in brief to indicate the general direction. It is only said that the text is abridged, not that the meaning is abridged. This is because it presents the dharmas contemplated at the first ground; thus the Vijñaptimātratāsiddhi says that at the Ground of Extreme Joy (pramuditā-bhūmi) one attains mastery over many hundreds of gateways. As for “many hundreds of gateways,” the Yogācārabhūmi says: in an instant one can enter a hundred samādhis; with the pure divine eye one sees into a hundred worlds; with spiritual power one shakes a hundred worlds; one goes to a hundred worlds to make offerings to a hundred Tathāgatas; one emits great light to illumine a hundred worlds; one manifests bodies of a hundred types to transform a hundred sentient beings; if one wishes to retain one's body, one stays alive for a hundred kalpas; one sees clearly a hundred kalpas before and after; one transforms a hundred bodhisattvas to become one's retinue; and one correctly contemplates and correctly expounds the hundred dharmas as the gateway of understanding. The present [treatise] corresponds precisely to this tenth dharma.

1.15

Treatise: As the World-Honoured One said: “All dharmas are without self.” What are all dharmas? What is meant by “without self”?
Commentary: Above, the title was explained; below, the meaning of the text is explained. In this there are two parts: first, citing the sūtra to raise the question; second, explaining according to the question. This is the first. “World-Honoured One” (bhagavat) is the master who established the teaching. Summing up the preceding nine titles, fully containing the distinctions of the three virtues and six meanings, he is therefore named the World-Honoured One. Having fully possessed all virtues, he is revered by living beings, and therefore what he says is truly a valid standard (pramāṇa). Thus, relying on what he said, the premise of the treatise is established. In saying “all dharmas are without self”: what are called the substantial entities of all dharmas? And why are these dharmas also called “without self”? It does not mean inquiring about a selflessness distinct from the dharmas.

1.16

Treatise: “All dharmas” are, in brief, of five kinds.
Commentary: Below is the explanation according to the question. In this there are two parts: first, showing all dharmas; second, clarifying the two kinds of selflessness. In the first, showing dharmas, it is again divided into four: 1. generally indicating the number of dharmas; 2. listing the names according to the indication; 3. discerning the sequence of the dharmas; 4. separately analyzing the characteristics of the dharmas. This is the first. What is called “dharma” has the meaning of “model-and-holding” (gui chi). “Model” (gui) is a norm, because it generates understanding in beings. “Holding” (chi) means maintaining, because it preserves its own nature. Although these two meanings also apply to selflessness, because it is shown to be non-separate from the preceding, it is not named a dharma. However, there are five distinctions in this “model-and-holding”: 1. “Model” belongs only to existent entities, for non-existent dharmas cannot be conditions and do not give rise to mental [activity]; “holding” also extends to non-existence, for even without a dharma-entity, its nature is not discarded. 2. “Model” belongs only to differentiated characteristics (viśeṣa), because one generates understanding by taking non-self and so forth as cognitive objects; “holding” extends to self-nature (svabhāva), because although understanding has not yet arisen, its entity is not discarded. 3. “Model” belongs only to the conditioned (saṃskṛta), because it must form a common cognitive object for understanding to arise; “holding” extends to the unconditioned (asaṃskṛta), because although entirely without characteristics, it does not lose its nature. 4. “Model” belongs only to the subsequent predicate, whereas “holding” extends to the prior subject: as in establishing “sound is permanent,” sound does not lose its nature, while one only generates understanding upon hearing “permanent” or “impermanent.” 5. “Model” belongs only to the expressive (abhidhāna), because names, phrases, and syllables are required for understanding to arise; “holding” extends to the expressed (abhidheya), because its meaning also does not lose its original nature. Therefore, the meaning of “model” is restricted, while the meaning of “holding” is broad. Because broad and restricted differ, “model” and “holding” are distinguished.

1.17

Treatise: First, citta dharmas; second, caitta dharmas; third, rūpa dharmas; fourth, dharmas not associated with mind; fifth, unconditioned dharmas.
Commentary: This lists the names according to the indication. What is called “citta” refers to the eight active consciousnesses. Because they possess three meanings, they are all named citta: 1. the meaning of apprehending and deliberating, because they grasp and deliberate upon all dharmas; 2. the meaning of true reality, because they are the essence and nature of all dharmas; 3. the meaning of accumulating and arising, because they accumulate the seeds of all dharmas and give rise to all dharmas. Mind is itself a dharma: this is a karmadhāraya compound. The four dharmas below should be known to be likewise. “Caitta dharmas” (dharmas belonging to mind) refers to contact (sparśa), attention (manaskāra), and so forth. Constantly arising in dependence on the mind, associated with the mind, and bound as subordinates to the mind, they are named “mental associates” (caitta); just as items belonging to myself are given the name “what belongs to me” (ātmīya). Mind grasps only the general characteristics of a cognitive object; caittas also grasp its particular characteristics to assist in accomplishing the mind's task, thus obtaining the name caitta—just as a master painter and his pupil work by sketching the outline and filling in the colours. Belonging to the mind: this is a tatpuruṣa compound. As for “rūpa dharmas,” their meaning is transformation and manifestation: “transformation” means alteration and deterioration, because when contacted by hand, foot, or even mosquitoes and snakes, they immediately alter and deteriorate; “manifestation” means display, because in a spatial location they display forms and colours such as an articulated skeleton. In some places it is said that the characteristic of rūpa is resistance and obstruction: “resistance” is contact; “obstruction” is hindrance, because when they touch one another they obstruct each other. As for “dharmas not associated with mind” (cittaviprayuktasaṃskāra), they refer to acquisition (prāpti), similarity of kind (sabhāgatā), and so on. They are also established on the states of rūpa and [citta] dharmas; they are not like contact and so forth, which arise solely dependent on mind, are bound as subordinates to mind, assist in accomplishing the mind's task, arise and cease together with mind, and are associated with mind. They are also subsumed under the aggregate of formations (saṃskāraskandha) among the five aggregates; to distinguish them from the associated formations in the aggregate of formations, they are therefore called “dharmas of formation not associated with mind.” Regarding this, there are four alternatives, which should be reflected upon properly. “Unconditioned dharmas” refers to space (ākāśa) and so on. Their substantial entity is immutable and not subsumed under the three times, because they are not shifted by conditioned activities such as arising and abiding. Their nature is pure and free from defilement, because they are not produced by karma and affliction. Possessing these two meanings, they are named “unconditioned” (asaṃskṛta).

1.18

The treatise says: "Because it is the most supreme of all; because they are associated with this; because it is the shadow manifested by these two; because they are distinctions among the states of these three; because it is revealed by these four—such is the order." The explanation says: This explains the order of the dharmas. Because citta is the most supreme among all dharmas, citta dharmas are explained first. That is to say, this citta dharma has strong force and functioning; within the path of cognising reflection, the mind king is supreme in contact. Therefore a sūtra states: "The mind goes far and travels alone; defilement and purity depend on the mind. Among the person's six elements, the mind can guide the world; the mind can universally embrace and receive. In this way, this single dharma of the mind proceeds everywhere with sovereignty." Therefore the treatise says: "Because it is the most supreme of all." Although it is only produced after being alerted by attention (manaskāra), and after the mind has arisen it abides dependent upon the mind, this is like a minister guiding the king—it does not mean the minister is supreme. Because when citta arises there are necessarily caittas associated with it, caittas are explained second. Therefore the treatise says: "Because they are associated with this." Caittas and citta have four kinds of equality and are neither definitely one nor different; thus they form an association. Therefore the Vijñaptimātratā says: "Possessing the same time, support, ālambana, and substance is called the meaning of association." First, equality of substance: each has one substance. Second, equality of support: they rely upon the same sense faculty. Third, equality of ālambana: they take the same cognitive object. Fourth, equality of time: they occur at the same single moment. If according to the Hīnayāna, they have the same mode of understanding (ākāra), just as when taking the same blue object together they both produce an understanding of blue. Now, the Mahāyāna school does not accept having the same mode of understanding, because their functions, such as discerning and experiencing, are each distinct. Because of this, although each of the eight consciousnesses has one substance, their times, supports, and objects are not necessarily all identical; therefore the consciousnesses are not associated [with one another]. Because when citta and caittas arise they necessarily manifest shadows of rūpa, rūpa dharmas are explained third. Therefore the treatise says: "Because it is the shadow manifested by these two." That is to say, when the mind arises, it is only produced by relying on an object, and necessarily transforms into a shadow of rūpa that appears before consciousness. Therefore all rūpa dharmas are not separate from the mind; there is not a single form that is not transformed by the mind. Such things as the hell-wardens, the river of pus seen by ghosts, hair-circles floating before the eyes, and forms in dreams—all are transformed by one's own mind and are not apart from the mind at all. Does this mind transform only rūpa dharmas? Answer: It refers tentatively to rūpa because it is coarse and manifest, in order to refute the grasping at real rūpa existing apart from the mind. If even real rūpa is like this, how much more so non-rūpa? Because citta, caittas, and rūpa necessarily have states, non-associated dharmas are explained fourth. Therefore the treatise says: "Because they are distinctions among the states of these three." As the Vijñaptimātratāsiddhi reveals this meaning, saying: "Acquisition, non-acquisition, and so forth cannot be apprehended with substantial characteristics like rūpa, citta, and caittas; nor can they be apprehended with functions different from rūpa, citta, and caittas. Therefore they are not real existents, but are only posited nominally on the states of rūpa and the rest." These definitely do not have real substances or functions different from rūpa, citta, and caittas, because they are accepted as being subsumed under the aggregates, like rūpa, citta, and the rest. If they were different from citta and the rest, they would not be subsumed under citta, caittas, rūpa, or the unconditioned, like absolute non-existence, and would definitely not be real existents. Because earlier it explained all dharmas and later it reveals the nature of dharmas (dharmatā), unconditioned dharmas are explained fifth. Therefore the treatise says: "Because it is revealed by these four." As the Vijñaptimātratāsiddhi reveals this meaning, saying: "Yet all unconditioned [dharmas] are the nature of what is known, or are the nature revealed by rūpa, citta, and the rest, like rūpa, citta, and the rest; one should not cling to them as a real unconditioned nature apart from rūpa, citta, and the rest." If they were different from citta and the rest, they would not be the nature of dharmas. Therefore, unconditioned dharmas are revealed in dependence on the former four. Although they are not separate in substance from all dharmas, neither are they identical with all dharmas, because their natures of permanence and impermanence are distinct. "Such is the order" sums up the preceding discussion. Broadly speaking, the order of all dharmas has five kinds: First is arising: as with the twelve links, which arise sequentially from cause first to fruit later. Second is contemplative practice: as with the four noble truths, which are contemplated sequentially from fruit first to cause later. Third is coarse and subtle: as with the six perfections, which are cultivated sequentially from coarse first to subtle later. Fourth is superior and inferior: as with citta and caittas, which exist sequentially from superior first to inferior later. Fifth is verbal explanation: as with the correct abandonments, which are explained sequentially though without the preceding characteristics. Aligning them with the preceding five dharmas: citta, caittas, rūpa, and non-associated formations have the order of arising and of superior and inferior; they additionally explain the unconditioned in terms of the order of coarse and subtle, because conditioned affairs are coarse while the unconditioned is subtle. The Hīnayāna, relying on the order of coarse and subtle, places rūpa dharmas first, because among all dharmas rūpa is the coarsest. It also relies on contemplative practice, because the contemplation of impurity, an essential gateway of the Buddha's Dharma, relies on rūpa dharmas; and because it does not accept that all dharmas are transformed by the mind, it does not take citta as the very first.

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大乘百法明門論開宗義記 — Classical Chinese

大乘百法明門論開宗義記 1

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