大乘百法明門論開宗義記 1.13

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.