THE VIJNAPTIMATRATA BUDDHISM OF THE CHINESE MONK K'UEI-CHI (A.D.

632-682)

ALAN SPONBERG

B.A. , American U n i v e r s i t y , 1968 M.A. , U n i v e r s i t y o f W i s c o n s i n , 1972

A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY

IN
;

THE FACULTY OF GRADUATE STUDIES Department o f A s i a n Studies

We a c c e p t t h i s d i s s e r t a t i o n as

conforming

t o t h e r e q u i r e d standard.

THE UNIVERSITY OF BRITISH COLUMBIA August 1979 A l a n Sponberg, 1979

In presenting t h i s thesis in p a r t i a l f u l f i l m e n t of the requirements f o r an advanced degree at the U n i v e r s i t y of B r i t i s h Columbia, I agree that the Librar y s h a l l make i t f r e e l y a v a i l a b l e for reference and study. I further agree that permission for extensive copying of t h i s thesis f o r s c h o l a r l y purposes may be granted by the Head of my Department or by his representatives. It i s understood that copying or p u b l i c a t i o n

of t h i s thesis f o r f i n a n c i a l gain s h a l l not be allowed without my written permission.

Department of The U n i v e r s i t y of B r i t i s h Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5

DE-6

BP

75-51 1 E

ABSTRACT

The

d i s s e r t a t i o n seeks t o determine the main f e a t u r e s

of

the Buddhist thought o f K ' u e i - c h i , F i r s t P a t r i a r c h o f the School

F a - h s i a n g

o f East A s i a n Buddhism, and t o f u r t h e r e s t a b l i s h h i s p o s i t i o n f i g u r e i n the t r a n s m i s s i o n of Indian p h i l o s o p h i c a l t r a d i t i o n s a t r a n s l a t i o n o f an original

as a key

i n t o China.. In a d d i t i o n i t p r o v i d e s

essay w r i t t e n "by K ' u e i - c h i on V i j n a p t i m a t r a t a . (Mere the fundamental p h i l o s o p h i c p r i n c i p l e o f the School Buddhism t o which he was There are two heir.

Conceptualization) o f Yogacara

p a r t s t o the d i s s e r t a t i o n : P a r t One comprising Chapts. IV and V.

comprising In P a r t One,

Chapts. I - I I I and P a r t Two the f i r s t chapter life,

summarizes the b i o g r a p h i c a l data a v a i l a b l e on d i s c u s s i n g i n p a r t i c u l a r h i s r o l e as t r a n s l a t o r and his

K ' u e i - c h i ' s exegete, and

a l s o the r e l a t i o n s h i p between these a c t i v i t i e s and Chapt. I I d i s c u s s e s K ' u e i - c h i ' s

personal r e l i g i o u s l i f e . works, p o i n t i n g out interests.

written

a number o f f e a t u r e s t h a t i n d i c a t e h i s s p e c i a l annotated a n a l y s i s o f a l l h i s a survey o f the main d o c t r i n e s As

I t i n c l u d e s a d e t a i l e d and Chapt. I l l p r e s e n t s

s u r v i v i n g works.

o f the V i j n a p t i m a t r a t a Yogacara s c h o o l o f Asafiga and Vasubandhu. one b r a n c h o f Mahayana Buddhism, the. s c h o o l i s shown t o be s o t e r i o l o g y c h a r a c t e r i z e d by an best

u n d e r s t o o d as a s y s t e m a t i c on the e p i s t e m i c o f experience K ' u e i - c h i ' s

emphasis constituents

r a t h e r t h a n the o n t o l o g i c a n a l y s i s o f the T h i s chapter

(dhamas).

concludes wit h a d i s c u s s i o n o f

s i g n i f i c a n c e as a major f i g u r e i n the development o f

iii

Buddhist

thought i n E a s t A s i a .

He i s p r e s e n t e d

as a s y n c r e t i s t who

sought t o o r g a n i z e a m a n i f o l d and complex t r a d i t i o n i n a manner t h a t would a l l o w i t s t r a n s m i s s i o n i n t o a v e r y d i f f e r e n t cultural from of Doctrines context.

P a r t Two c o n s i s t s o f a t r a n s l a t i o n o f one essay K ' u e i - c h i ' s voluminous d o c t r i n a l compendium, t h e Forest

in the Garden of the Dharma of Mahayana Buddhism (Ta-sheng fa-yuan

i-lin ohang). Chapt. IV p r o v i d e s an i n t r o d u c t i o n t o t h e work, o u t -

l i n i n g t h e commentaries used, b o t h contemporary and modern, and discussing the methodological text. problems c o n f r o n t e d i n t r a n s l a t i n g t h e

Chapter V i s t h e t r a n s l a t i o n i t s e l f : K ' u e i - c h i ' s "Essay on (Wei-shih chang) i n t e n s e c t i o n s . It includes

Vijnaptimatrata"

extensive annotation

i n d i c a t i n g t h e sources

o f t h e i d e a s K ' u e i - c h i Buddhist

d i s c u s s e s and p r o v i d i n g supplementary i n f o r m a t i o n on the many d o c t r i n e s t o which he r e f e r s .

iv

TABLE OF CONTENTS

Page Abstract i i

PART ONE: K'UEI-CHI, THE MAN AND HIS THOUGHT Chapter I. BIOGRAPHY F a m i l y and C h i l d h o o d A t t r a c t i o n t o Buddhism K ' u e i - c h i and Hsuan-tsang 2 k 6 8 11 Scholarship 11 l6

K ' u e i - c h i , t h e Exegete Q u a l i t y o f K ' u e i - c h i ' s Personal Religious Life

II.

K'UEI-CHI'S WRITTEN WORKS An A n a l y s i s o f t h e S u r v i v i n g Works Discussion

21 2k 32 37 38 39 39 hO k2 k3

III.

K'UEI-CHI AND YOGACARA YOGACARA IN INDIA AND CHINA VIJNAPTIMATRATA Atman and Dharmas T r i s v a b h a v a t a : t h e Three A s p e c t s o f Own-being Vijnaptimatrata vs. Cittamatrata i n l a t e r Yogacara Vijnana and V i j n a p t i

YOGACARA PSYCHOLOGY The E i g h t Modes o f Mental A c t i v i t y Alaya and Atman

50 51 57 60 6l 6l 6k . 6U 65 67

The Components o f P e r c e p t i o n THE PATH TO ENLIGHTENMENT The F i v e Stages o f Sanct i f i c a t i o n The Yogacara Conception o f N i r v a n a K'UEI-CHI'S CONTRIBUTION Doctrinal Classification The F i v e - l e v e l Contemplation o f Vijnaptimatrata

PART

TWO

TRANSLATION OF "THE ESSAY ON VIJNAPTIMATRAT&"

IV.

INTRODUCTION TO THE TRANSLATION The Commentaries Methodological Considerations

TO 70 72 79 79

V.

K'UEI-CHI'S "ESSAY ON V I J N A P T I M A T R A T S " [Preface] Section 1. . E x p o s i t i o n o f t h e Substance 2. 3. h. 5. C r i t i c a l A n a l y s i s o f t h e Term Explanation of the D i s t i n c t i o n s and t h e U n i t y Which Mode o f M e n t a t i o n the Contemplation? the Classes Performs '

80 103 108 118 120

C l a r i f y i n g what D i s t i n g u i s h e s

vi

6. 7. 8.' 9. 10.

The Stages o f C u l t i v a t i n g R e a l i z a t i o n Of What Nature i s t h e Dharma '.Contemplation*? The S t a t i o n s and t h e Base o f A r i s i n g S e v e r i n g t h e O b s t a c l e s and D e f i l e m e n t s T u r n i n g t o and Embracing t h e Two Emptinesses

... .

127

137 . . . . . . . ikk 151 158

NOTES CHAPTER I CHAPTER I I CHAPTER I I I CHAPTER IV CHAPTER V ABBREVIATIONS BIBLIOGRAPHY 162 167 171 175 176 215

217

PART ONE: K'UEI-CHI, THE MAN AND HIS THOUGHT

Chapter

BIOGRAPHY

The

Chinese Buddhist monk K'uei-- c h i ^ j j f

(A.D.

632-682), was one of

w h i l e r e m a i n i n g as y e t r e l a t i v e l y unknown i n t h e West, the most prominent who f i g u r e s among t h e a r i s t o c r a t i c

intelligentsia

were a t t r a c t e d t o Buddhism d u r i n g t h e e a r l y p a r t o f the T'ang (A.D. 618-907). The b e g i n n i n g o f the 7 t h c e n t u r y had seen

Dynasty

the f o u n d i n g o f a new

Chinese empire a f t e r 5 0 0 y e a r s o f i n t e r n a l united. I t was a

s t r i f e and d i s c o r d ; f i n a l l y once a g a i n China was time when the Chinese c o u r t was

becoming i n c r e a s i n g l y more i n t e r e s t e d f r o n t i e r , and when Buddhist day. activities thought

i n the r e g i o n s beyond i t s western was

r a p i d l y / b e c o m i n g the f a s h i o n o f the

K ' u e i - c h i ' s prominence stems from the two major of h i s l i f e :

h i s p a r t i c i p a t i o n i n the t r a n s l a t i o n p r o j e c t , s p o n s o r e d by- 626-6H9),

a n < i

the T'ang Emperor T ' a i - t s u n g

hi

later

p r o d i g i o u s l i t e r a r y a c t i v i t y as a t e x t u a l commentator and f o r m u l a t o r o f what was East A s i a . t o become the orthodox v e r s i o n o f Yogacara Buddhism i n

Both o f these a c t i v i t i e s were t h e consequence o f h i s l o n g ^

a s s o c i a t i o n w i t h t h e famous Chinese Buddhist p i l g r i m Hsuan-tsang

(ca. 596-661+) .
2

In A.D.

61+55 when K ' u e i - c h i was

t h i r t e e n y e a r s o l d , Hsuan- and

t s a n g r e t u r n e d t o the T'ang c a p i t a l from s i x t e e n y e a r s o f t r a v e l study i n the major Buddhist monastic c e n t e r s and u n i v e r s i t i e s o f

C e n t r a l A s i a and I n d i a . for

Buddhism had been growing

s t e a d i l y i n China

s e v e r a l c e n t u r i e s by t h i s t i m e , but among Hsuan-tsang's n a t i v e

Chinese contemporaries t h e r e were none who c o u l d r i v a l h i s u n d e r s t a n d i n g o f t h e I n d i a n o r i g i n s o f Buddhism. From h i s l o n g r e s i d e n c e at t h e back

famous Buddhist m o n a s t e r y - u n i v e r s i t y at Nalanda he had brought a p r o f o u n d mastery o f Indian s c h o l a s t i c

p h i l o s o p h y and a l s o an . literature.

e x t e n s i v e c o l l e c t i o n o f Buddhist r e l i g i o u s and p h i l o s o p h i c a l

The r e m a i n i n g n i n e t e e n y e a r s o f h i s l i f e were devoted t o d i r e c t i n g a team o f Buddhist s c h o l a r s who t r a n s l a t e d those I n d i a n works from S a n s k r i t i n t o L i t e r a r y Chinese. T h i s t r a n s l a t i o n p r o j e c t , t h e most

e x t e n s i v e and l a v i s h l y funded i n t h e h i s t o r y o f Chinese Buddhism, p r o v i d e d t h e t e x t u a l corpus by which t h e Chinese were f i n a l l y t o g a i n a mature u n d e r s t a n d i n g o f I n d i a n Yogacara Buddhism, a p h i l o s o p h i c a l system even more a l i e n and c o n t r a r y t o t h e i n d i g e n o u s thought time than t o some o f our own modern n o t i o n s o f p h i l o s o p h y and psychology. Hsuan-tsang, i f we judge from h i s work, c o n s i d e r e d h i s main I t was t o K ' u e i - c h i , of t h e i r

r o l e t o be t h a t o f a t r a n s m i t t e r and t r a n s l a t o r . his

s p e c i a l l y chosen and p e r s o n a l l y i n s t r u c t e d s u c c e s s o r , t h a t he l e f t t a s k o f p r o v i d i n g t h e commentaries literature

the e q u a l l y important and arduous

t h a t would make t h i s v a s t body o f newly t r a n s l a t e d t e c h n i c a l a c c e s s i b l e t o t h e Chinese Buddhist p u b l i c .

I t was K ' u e i - c h i who was

l a r g e l y r e s p o n s i b l e f o r s t a n d a r d i z i n g an orthodox s y n t h e s i s o f t h e v a r i o u s d o c t r i n a l i n t e r p r e t a t i o n s and p o s i t i o n s r e p r e s e n t e d i n t h e many works brought back t o China by Hsuan-tsang. So i m p o r t a n t, i n f a c t ,

was K ' u e i - c h i ' s r o l e as f o r m u l a t o r and s y n t h e s i z e r , t h a t i t was he who

was l a t e r g i v e n the p o s i t i o n o f F i r s t P a t r i a r c h o f the F a - h s i a n g J/^v ^ 0 , t h e dominant s c h o o l o f Chinese Yogacara Buddhism and had a s t r o n g i n f l u e n c e on Japanese Thus, i n the eyes o f some at l e a s t ,

Tsung one

which subsequently h i s t o r y as w e l l .

intellectual K ' u e i - c h i ' s

p l a c e i n the h i s t o r y o f Chinese Yogacara Buddhism has been seen as even more c r u c i a l than t h a t o f Hsuan-tsang.

Sources f o r an account o f K ' u e i - c h i ' s l i f e

are l i m i t e d

and

b e s e t , moreover, w i t h a l l the u s u a l problems i n v o l v e d i n d i s t i n g u i s h i n g hagiography from.biography, a t a s k made a l l the more d i f f i c u l t by the

3

d e a r t h o f a u t o b i o g r a p h i c a l r e f e r e n c e s i n K ' u e i - c h i ' s own In o u t l i n e , the major events in the a r i s t o c r a t i c

writings.

i n K ' u e i - c h i ' s l i f e were h i s c h i l d h o o d to

c i r c l e s o f the c a p i t a l , h i s e a r l y a t t r a c t i o n

Buddhism, h i s t r a i n i n g and c o l l a b o r a t i o n w i t h Hsuan-tsang, and h i s l i t e r a r y a c t i v i t y subsequent t o H s u a n - t s a n g s death.

1

There a r e , i n his practice. to

a d d i t i o n , two

important

themes r u n n i n g throughout h i s l i f e : religious

commitment t o c a r e f u l s c h o l a r s h i p , a n d t o Buddhist In even a summary account o f K ' u e i - c h i ' s l i f e c o n s i d e r each o f these topics.

i t i s necessary

F a m i l y and

Childhood

The surmised

g e n e r a l circumstance s

o f K ' u e i - c h i ' s e a r l y y e a r s can

be

w i t h some p r o b a b i l i t y . He was

the s c i o n o f a f a m i l y w e l l -

e s t a b l i s h e d i n the T'ang i m p e r i a l court.an d h e i r t o a l o n g t r a d i t i o n of distinguished militar y leadership. The f a m i l y name i s r e c o r d e d as

Y i i - c h ' i n ,

t h a t o f an o r i g i n a l l y non-Chinese c l a n

historically

a s s o c i a t e d w i t h t h e c o u r t o f t h e Northern Wei ^ f c ^ $ * D y n a s t y (A.D. 386-534); By t h e b e g i n n i n g o f t h e T ' a n g D y n a s t y t h e f a m i l y had

become t h o r o u g h l y s i n i c i z e d and c o n t r o l l e d important p o s i t i o n s i n t h e court. K'uei c h i ' s g r a n d f a t h e r was g i v e n t h e t i t l e o f Duke o f Ch'ang-ning ^ ^ / / ^ Duke o f O^jS
a n d h l s

u n c l e was Y i i - c h ' i h Ching-te

Jjf^^Jj^y.

, a famous g e n e r a l who had p l a y e d an i n s t r u m e n t a l and was s t i l l a powerful

r o l e i n t h e f o u n d i n g o f the T'ang Dynasty

f i g u r e i n t h e c o u r t , o f T ' a i - t s u n g , t h e second T'ang emperor. K ' u e i - c h i ' s f a t h e r . Yu-^ch^ih"'Tsutig ^Pfjt^j* . was a l s o r a t h e r prominent, Military Palace

h a v i n g s e c u r e d appointment t o a number o f p o s t s i n c l u d i n g Governor o f Sung-chou Guard j ^') )fyfy^

4

and G e n e r a l o f t h e L e f t

s ^ j S p .
Our

, . perhaps

t h e p o s i t i o n he was h o l d i n g when K ' u e i - i >

n

c h i was born i n t h e T'ang c a p i t a l , Ch'ang-an s u b j e c t ' s p e r s o n a l name ( h i s ming ^

A.D. 6 32-.^

) i s not r e c o r d e d i n name he took upon

any o f t h e sources and, i n d e e d , even t h e monastic

e n t e r i n g t h e order has been a t o p i c o f some c o n t r o v e r s y among Japanese scholars. C e r t a i n l y t h e common- and p r o b a b l y invariabler practice
T

among Chinese B u d d h i s t s a t t h e time t h a t t h e y , a t l e a s t

theoretically,

r e l i n q u i s h e d a l l c o n n e c t i o n s w i t h t h e i r f a m i l y was t o take a two- c h a r a c t e r r e l i g i o u s name. I n t h i s t h e y were f o l l o w i n g a custom The problem w i t h t h e name o f t h e s e two c h a r a c t e r s

e s t a b l i s h e d by t h e i r I n d i a n p r e d e c e s s o r s . K ' u e i - c h i * ^ ^ i s t h a t t h e combination

t o g e t h e r i s not found i n any o f h i s own w r i t i n g s , though he does r e f e r

to

h i m s e l f a few times i n t h e t h i r d - p e r s o n simply.as

Chi

This

p e c u l i a r circumstanc e

i s compounded by t h e f a c t t h a t i n t h e e a r l i e s t

e d i t i o n s o f h i s s u r v i v i n g works, h i s name as t h e author i s u s u a l l y given p r e c e d ed by v a r i o u s t i t l e s , . s o t h a t we f i n d , f o r example: Mahayana C h i ^ t h e Monk Chi^/J,\ ^ , C h i o f T a - t z 'u-en. Monastery ^ >
a n c

i^\cL ^

-^fc >

* sometimes a g a i n

simpl y

Chi. o f the
5

T h i s has l e d some s c h o l a r s t o q u e s t i o n t h e r e l i a b i l i t y t r a d i t i o n which g i v e s K ' u e i ^ The evidence as t h e f i r s t

character o f the na^e.

a g a i n s t K ' u e i , however, seems c i r c u m s t a n t i a l and Moreover, even though some q u e s t i o n regarding the l e f t with the f a c t

inconclusive.

o r i g i n a l name does.indeed remain, we a r e n o n e t h e l e s s

t h a t , i n t h e l a t e r t r a d i t i o n , Hsuan-tsang's famous d i s c i p l e was c e r t a i n l y known by t h e r e l i g i o u s name K ' u e i - c h i and r e f e r r e d t o by t h e title Tz'u-en T a - s h i h

^^^^'^KJ^^->

Master o f Tz'u-en

Monastery.

A t t r a c t i o n t o Buddhism

Beyond t h i s i n f o r m a t i o n about K ' u e i - c h i ' s

f a m i l y background One o f t h e

o n l y a few d e t a i l s o f h i s e a r l y y e a r s have s u r v i v e d .

e a r l i e s t b i o g r a p h i c a l documents, t h e memorial i n s c r i p t i o n from h i s tomb, r e c o r d s t h a t , even as a c h i l d , K ' u e i - c h i was " g i f t e d w i t h words and capable of minute study",
;

and t h a t he began e a r l y h i s t r a i n i n g o f h i s education which i s borne

i n t h e Confucian

c l a s s i c s , an aspect

7
out i n t h e frequent non-Buddhist a l l u s i o n s found m his prefaces.

T h i s combination o f f a m i l y i n f l u e n c e , n a t i v e i n t e l l i g e n c e , and s o l i d

Confucian

e d u c a t i o n would c e r t a i n l y suggest the p r o s p e c t

of a b r i g h t

f u t u r e i n the i m p e r i a l c o u r t . It i s i n t e r e s t i n g , consequently, t o s p e c u l a t e about the of

circumstances.that

l e d a y o u t h , so w e l l p o s i t i o n e d f o r a c a r e e r o f study and

power and w e a l t h , t o e n t e r i n s t e a d , a monastic l i f e meditation. We know . relatively little

about t h i s c r u c i a l p e r i o d i n r e c o r d from h i s own hand,

K ' u e i - c h i ' s l i f e , but t h e r e i s one one o f the v e r y few

important

i n s t a n c e s i n a l l h i s s u r v i v i n g works where he These t e r s e a u t o b i o g r a p h i c a l remarks are "found where K ' u e i - c h i important

w r i t e s about h i m s e l f . i n the

s h o r t e r commentary t o the Ch'' eng-wei-shih-lun he came t o be

i s . r e l a t i n g how Yogacara work:

q u a l i f i e d t o comment on t h i s

At the age

o f nine. I s u f f e r e d t h e

misfortune

Cof b e i n g orphaned].

From t h a t time on I sought t o e n t r u s t l o n g i n g ever more f o r t h e While s t i l l young I cut besmirched finally

myself t o o t h e r - w o r l d l y m a t t e r s , b l a c k robes Cof a Buddhist off monk].

a l l f e e l i n g s f o r ephemeral s o c i a l customs and at t h e age o f seventeen, I By

w o r l d l y rewards, u n t i l ,

gave m y s e l f up t o the monastic o r d e r .

special imperial

decree I became an a s s i s t a n t Cto Hsiian-tsang]. From t h e time I became, one I humbly and o f t h e t h r e e thousand Cof h i s f o l l o w e r s ] 7$.

y
/

L.

j o y o u s l y modeled m y s e l f on t h e seventy 8 C t h i n k i n g t h a t ! I must Cwith the master's

L * "V

Cadvanced d i s c i p l e s ] , p i o u s vow

c e r t a i n l y harmonize my

i n t e n t i o n ] i f I were l a t e r t o r e c e i v e h i s p e r s o n a l tion. L i t t l e d i d I t h i n k t h a t w i t h my

i n s t r u c -

meager t a l e n t s I It was

would indeed become, p a r t o f the t r a n s l a t i o n team. i n performing t a b l e t and those

d u t i e s t h a t I took up my w r i t i n g

9
f e a s t e d on t h i s treatise.

K ' u e i - c h i and Hsuan-tsang

There are n o . f u r t h e r d e t a i l s o f K ' u e i - c h i ' s e a r l i e s t w i t h Hsuan-tsang i n h i s own w r i t i n g s .

contact

There i s however a more w e l l -

known, though p r o b a b l y a p o c r y p h a l , account t h a t o c c u r s i n t h e l a t e r b i o g r a p h i e s , most n o t a b l y i n the o f f i c i a l Sung Biograpies Monks c o m p i l e d by Tsan-ning \|| of Eminent

and completed i n 988. family

A f t e r p r o v i d i n g t h e customary i n f o r m a t i o n about K ' u e i - c h i ' s background, T s a n - n i ng r e l a t e s the f o l l o w i n g story:

When Hsuan-tsang f i r s t

had o c c a s i o n [ t o encounter and

K ' u e i - c h i ] on t h e s t r e e t and observe h i s f i n e

luminous f e a t u r e s as w e l l as h i s r a s h deportment, t h e master remarked, "That he i s t h e descendant o f a f a m i l y of [our g e n e r a l s , t h e r e i s no m i s t a k i n g ! But suppose t h a t meeting] i s t h e c o n v e r g i n g o f cause and c o n d i t i o n

JJjk^S 63
to

$1 ^2-

chance]:

1 0

i f he were

c o n v e rt and become my

d i s c i p l e , my

d o c t r i n e s would entrusted."

c e r t a i n l y have an agent i n whom t h e y c o u l d be

Hsuan-tsang then r e c a l l e d an event from h i s time i n I n d i a . At t h e time when he was p l a n n i n g the for h i s r e t u r n t o China, he was itinerary

s t a y i n g among a group o f An augury was

Nirgranthikas [ i . e . , J a i n mendicants].

done, y i e l d i n g t h e a u s p i c i o u s p r o g n o s t i c a t i o n : "Master, you have o n l y t o r e t u r n t o t h e East, and a b r i l l i a n t disciple will the appear.""'""'" Thereupon Hsuan-tsang went t o K ' u e i - c h i ' s

G e n e r a l o f t h e Northern Gate- [ i . e . ,

f a t h e r ] t o s u b t l y suggest ^ ^ " j j ^ t h a t h i s son g i v e up the family l i f e [and become a monk]. The father

h e s i t a t e d asking,. "How

c o u l d a c o a r s e and rough y o u t h

o f h i s s o r t be worthy o f Your Reverence's t e a c h i n g ? " To which Hsuan-tsang r e p l i e d , "His t r u e t a l e n t s , but

for

y o u G e n e r a l , would never have been produced

but f o r

my humble s e l f , t h e y would n e v e r have been s t i l l vehemently opposed.

recognized!"

Even though h i s f a t h e r t h e n a g r e e d , K ' u e i - c h i was They importuned him and Still f i n a l l y , w i t h a g e s t u r e o f r e s p e c t , he c o m p l i e d .

a g i t a t e d , he added i n a s t r a i n e d v o i c e , " A l l o w me t h r e e t h i n g s and t h e n I w i l l t a k e t h e m o n a s t i c vows: t h a t I do not have t o g i v e up my p a s s i o n a t e f o o d s , and a f t e r n o o n meals." desires, the prohibited initially Hsuan-tsang p r e t e n d e d

assent t o t h i s r e q u e s t , t h i n k i n g t h a t he c o u l d b r i n g K ' u e i - c h i t o t h e Buddha-wisdom.

use t h e s e hooks o f d e s i r e as an e n t i c e m e n t , and t h e n l a t e r

A f t e r t h a t , whenever K ' u e i - c h i t r a v e l e d , he had c a r t s l o a d e d down w i t h t h e a f o r e m e n t i o n e d o b j e c t s o f desire. Hence t h e e p i t h e t ' c u r r e n t i n t h e v i c i n i t y o f

-

t h e c a p i t a l : [ K ' u e i - c h i , ] t h e Three C a rt M o n k

T s a n - n i n g goes on t o c i t e t h e a u t o b i o g r a p h i c a l passage t r a n s l a t e d above, n o t i n g t h e o b v i o u s i n c o n s i s t e n c i e s i n b o t h tone and f a c t between t h e two accounts. W h i l e t h i s s t o r y o f t h e t h r e e c a r t s f i l l e d w i t h w i n e , women and f i n e food does add an a t t r a c t i v e element o f human f e e l i n g , and f a i l i n g , K ' u e i - c h i ' s b i o g r a p h y , s e c t a r i a n polemic to

i t must be n o t e d t h a t , by t h e tim e o f T s a n - n i n g ,

and even s l a n d e r were not uncommon among t h e v a r i o u s The s t o r y r e p o r t e d by historical Even s o ,

monastic groups competing f o r i m p e r i a l f a v o r .

T s a n - n i n g seems f a r more c o n s i s t e n t w i t h t h e s e l a t e r

developments t h a n w i t h t h e e a r l i e r r e c o r d o f K ' u e i - c h i ' s l i f e .

TO

variants of the story did

and a l s o t h e a p p e l l a t i o n , "Three Cart Monk,"

come t o be w i d e l y c i r c u l a t e d t h r o u g h o u t East A s i a , and t h e r e have

been many w i t h i n the t r a d i t i o n who

ih

have a c c e p t e d

t h is rather different

p i c t u r e o f K ' u e i - c h i as

accurate. t h a t brought the two together, a

Whatever were the c i r c u m s t a n c es t h e r e i s no brilliant

doubt that. Hsiian-tsang r e c o g n i z e d K ' u e i - c h i t o be That he v e r y q u i c k l y became one

disciple.

o f the master's auto- by the

p r i n c i p a l a s s i s t a n t s i s suggested b i o g r a p h i c a l passage c i t e d above.

by K ' u e i - c h i h i m s e l f i n the T h i s i s f u r t h e r c o n f i r m ed

r e c o r d i n the Klafcywzn Catalogue which shows t h a t between 659-663 K ' u e i - c h i s e r v e d as p i - s h o u Jp'-s^* ^ the amanuensis or first

a s s i s t a n t , t o Hsiian-tsang d u r i n g the t r a n s l a t i o n and e d i t i n g o f t h e Ch''eng-wei-sh-ih-lun ( i . e . , t h e Thirty Verses o f Vasubandhu a l o n g w i t h an

e d i t e d s y n o p s i s o f t h e t e n major I n d i a n commentaries),"^ t h e Twenty Verses IT w i t h auto-commentary by t h e same a u t h o r, t h e Madhyanta-vibhaga v e r s e s

l8
a l o n g w i t h Vasubandhu's commentary, and a l s o two non-Mahayana works o f s i g n i f i c a n c e : a d o c t r i n a l a n a l y s i s o f the v a r i o u s s c h o o l s o f I n d i a n

19
Buddhism, the Sarmyabhedhoparacanaedkra,
_

and

a major work i n t h e
20
i

S a r v a s t i v a d i n Abhidharma, the Dhatukayapadas'astra may not be works o f the l a s t two same Vasumitra.

b o t h o f which may

or

I t s h o u l d be noted t h a t a l l but

these

are among the key works o f the Vasubandhu-Dharmapala the b a s i s f o r the Chinese As we school

branch o f I n d i a n Yogacara t h a t was

founded by Hsuan-tsang and K'uei-chi'.

s h a l l see below, i t was greatest

these works a l o n g w i t h the Yogdcdrabhumi t h a t r e c e i v e d the p o r t i o n o f K ' u e i - c h i ' s a t t e n t i o n as a commentator.

K ' u e i - c h i , the

Exegete

Beyond h i s a s s o c i a t i o n w i t h Hsuan-tsang, K ' u e i - c h i ' s r e s t s on h i s e f f o r t s t o p r o v i d e t o make the Chinese. the

fame

e x e g e t i c a l m a t e r i a l necessary the

complex Yogacara r e l i g i o u s system understandable t o

So p r o d i g i o u s

were t h e s e e f f o r t s , i n f a c t , t h a t he came t o

be honored as the Exegete o f a Hundred Works "hundred" may a cursory w e l l have been h y p e r b o l e , but

\fj^$lLi.

2 1

The

i t i s c e r t a i n from even o f Buddhist

examination o f the v a r i o u s

e a r l y catalogues

works t h a t K ' u e i - c h i have s u r v i v e d . below i n the An

d i d w r i t e more than the twenty-odd works t h a t

a n a l y s i s o f t h e s e s u r v i v i n g works undertaken K ' u e i - c h i ' s

f o l l o w i n g chapter i n d i c a t e s the b r e a d t h o f

i n t e r e s t s as a Buddhist s c h o l a r . . Yogacara and

In a d d i t i o n t o h i s works on

Buddhist l o g i c he wrote commentaries on the most i n t e r p r e t i n g them from a Yogacara

p o p u l a r e a r l y Mahayana S u t r a s , p o i n t o f view.

Q u a l i t y o f K ' u e i - c h i ' s

Scholarship

In a d d i t i o n t o the i n d i c a t e d above, t h e r e all,

q u a n t i t y . o f K ' u e i - c h i ' s

literary

activity

i s a l s o much t h a t r e f l e c t s i t s q u a l i t y . Above desire to transmit and

h i s s c h o l a r s h i p i s c h a r a c t e r i z e d by the Indian

r e c o r d the still

Yogacara t r a d i t i o n as a c c u r a t e l y as p o s s i b l e w h i l e to the s p e c i a l needs o f the Chinese

adapting

i t s presentation

audience. T h i s a t t i t u d e i s w e l l i l l u s t r a t e d by an account g i v e n by

K ' u e i - c h i h i m s e l f o f the shih-lim

3

e d i t i n g and t r a n s l a t i o n o f the

Ch'eng-wei-

the

s i n g l e most i m p o r t a n t . t r e a t i s e

o f the. F a - h s i a n g Yogacara

22
s c h o o l i n East A s i a . (Trimsikd) The core o f t h i s work i s the Thirty who was, Verses along of

composed by Vasubandhu (4th or 5th cen.) Asafiga, one o f the two Thirty

with h i s brother

p r i n c i p a l formulators Verses presents a

C l a s s i c a l Yogacara i n I n d i a . The summary o f Yogacara p h i l o s o p h y of Vijnaptimatrata.

concise doctrine them-.

and

s o t e r i o l o g y f o c u s i n g on the

Intended as a mnemonic a i d , the bare v e r s e s None was provided

s e l v e s r e q u i r e a supplementary commentary.

by the

Vasubandhu h i m s e l f , but by t h e time Hsiian-tsang commentaries o f t e n o f Vasubandhu's s u c c e s s o r s considered

studied i n India, had come t o be

a u t h o r i t a t i v e even though each d i f f e r e d somewhat i n t h e i r

23
i n t e r p r e t a t i o n o f Vasubandhu's thought. Hsiian-tsang s t u d i e d t h e s e commentaries i n I n d i a and H i s f i r s t p l a n was i n a d d i t i o n t o the i t was brought

them a l l back t o China. commentaries s e p a r a t e l y K ' u e i - c h i

to translat e a l l ten o r i g i n a l Thirty Verses.

objected , however, and

h i s concern t h a t p r e v a i l e d .

F e a r i n g t h a t t r a n s l a t i o n s o f a l l t e n commentaries would l e a d t o great confusion s i n c e each d i f f e r e d on a number o f d e t a i l s , he add care

suggested t h a t t h e y take one to that

commentary as t h e b a s i c t e x t and

c a r e f u l l y e d i t e d s e l e c t i o n s from the o t h e r n i n e , t a k i n g but also to critically the

t o i l l u s t r a t e the p o i n t s o f c o n t r o v e r s y , i n d i c a t e the b e s t base t e x t , was teacher interpretation. The

commentary chosen as

t h a t o f Dharmapala,the p r e d e c e s s o r o f The r e s u l t , what we

Hsiian-tsang's as the

at Nalanda. i n I n d i a .

have now

Ch'' eng-wei-shih-lun

i n C h i n e s e , - i s . a s y n t h e t i c work showing some and d i s c u s s i o n o f t h e d i f f e r e n c e s w i t h -

c r e a t i v i t y i n i t s presentation

i n t h e s c h o o l , and c e r t a i n l y a work t h a t

succeeds b e t t e r i n p r e s e n t i n g

the t r a d i t i o n t o a new audience than t e n s e p a r a t e works, each p a r t i a l l y c o n t r a d i c t i n g the other. The s y n t h e t i c format o f t h e Ch'eng-wei-shih-lun that K ' u e i - c h i

proposed i s thus a compromise o f s o r t s , one t h a t mediates t h e d u a l r e s p o n s i b i l i t y he' f e l t . b o t h t o t h e o r i g i n a l I n d i a n and the t o t h e Chinese Buddhist community. i n t e n t i o n o f K ' u e i - c h i ' s Buddhist tradition

T h i s g i v e s us a good i d e a o f

s c h o l a r s h i p , but what o f t h e p a r t i c u l a r

s k i l l s he a c q u i r e d t o a c h i e v e t h i s end?, Tsan-ning's b i o g r a p h y r e l a t e s t h a t K ' u e i - c h i Indian languages under Hsuan-tsang, studied five

a p o i n t o f some i n t e r e s t

as i t was v e r y unusual f o r a n a t i v e acquire

Chinese Buddhist i n China t o o r C e n t r a l A s i a n languages. I t

any knowledge a t a l l o f I n d i a n

i s also a point

o f much s i g n i f i c a n c e i n t h e assessment o f K ' u e i - c h i ' s

s c h o l a r s h i p , and one which, u n d e r l i e s a s e t o f key q u e s t i o n s . Was K ' u e i - c h i capable o f s t u d y i n g i n d e p e n d e n t l y t h e voluminous

m a t e r i a l brought back by Hsuan-tsang? works t h a t were never t r a n s l a t e d ? t r a n s l a t i o n s t h e r e were a g a i n s t questions

Was he able t o c o n s u l t t h e many

Was he capable o f v e r i f y i n g what

t h e o r i g i n a l t e x t s ? A l l o f these scholarship,

a r e important i n gauging t h e depth o f K ' u e i - c h i ' s

and t h e i r . a n s w e r depends l a r g e l y on whether o r not he d i d , i n p a r t i c u l a r , master S a n s k r i t , t h e p r i n c i p a l language o f t h e Mahayana l i t e r a t u r e Hsuan-tsang brought back from I n d i a .

One

might w e l l h e s i t a t e t o accept an u n c o r r o b o r a t e d r e p o r t 25

i n Tsan-ning's r e l a t i v e l y l a t e work,

though h i s i n c l u s i o n o f t h e

d e t a i l " f i v e " suggests something more than simple hagiography. While we have no d i r e c t statement from K ' u e i - c h i mastered S a n s k r i t , t h e r e very probable. K ' u e i - c h i i s sufficient (or Hsuan-tsang) t h a t he

i n d i r e c t evidence t o make i t

f r e q u e n t l y i n h i s w r i t i n g g l o s s e s words and i n d i c a t e s a knowledge o f t h e o r i g i n a l t e x t . example o f t h i s i s seen i n t h e

passages i n a manner t h a t

Perhaps t h e most c o n v i n c i n g famous passage i n h i s Lotus Sutra

commentary where he p o i n t s out t h a t

KumarajIva's Chinese t e x t i s ambiguous because i t does not d i s t i n g u i s h between c a r d i n a l and o r d i n a l numbers. t e x t , at one p o i n t i n the parable K ' u e i - c h i notes t h a t t h e S a n s k r i t

o f the b u r n i n g house and t h e t h r e e

c a r t s , c l e a r l y says "second" and " t h i r d " r a t h e r t h a n "two" and " t h r e e " , and t h a t , w h i l e Kumarajiva's Chinese can be r e a d e i t h e r way, i t i s

most l i k e l y t o be understoo d i n t h e l a t t e r s e n s e . ^ T h i s i s a p o i n t which had l e d a s t r a y even t h e eminent Lotus commentator ^ 5 C h i - t s a n g

who l a c k e d any. knowledge o f S a n s k r i t , and subsequently l e d i n East A s i a n Buddhism over t h e q u e s t i o n o f

t o a major c o n t r o v e r s y whether t h e b o d h i s a t t v a

v e h i c l e i t s e l f was t h e One V e h i c l e o f t h e

Lotus S u t r a , o r whether t h e One V e h i c l e was beyond i t as w e l l as the sravaka and t h e pratyekabuddha vehicle.. In a d d i t i o n t o t h a t type o f r e f e r e n c e i n K ' u e i - c h i ' s works, t h e r e t o the Sanskrit text

are a l s o many passages-where he g l o s s e s

a p a r t i c u l a r S a n s k r i t word, t r a n s c r i b i n g t h e sound i n t o Chinese and then g i v i n g t h e meaning(s) i n Chinese.. One example which o c c u r s i n

the

"Essay-oh V i j n a p t i m a t r a t a " t r a n s l a t e d below i s worthy o f s p e c i a l

28
note. At t h e opening o f t h e second s e c t i o n o f t h e essay K ' u e i - c h i '^J "the

undertakes a c r i t i c a l a n a l y s i s o f t h e term w e i - s h i h standard Chinese e q u i v a l e n t

f o r V i j n a p t i m a t r a t a . He s t a t e s t h a t 'wei-

renders the Sanskrit

'-matrata', which he t r a n s c r i b e s ^

'Jji

(var.Ji-

( i n modern Chinese pronounced: mo-da-la-to, but i n t h e T'ang Chinese o f K ' u e i - c h i , something c l o s e r t o ma-tat-1 a t - t a ) ;'and t h a t ' s h i h ' , which i s u s u a l l y t h e e q u i v a l e n t stands f o r ' v i j n a p t i ' p ' i - j o - t i ; f o r 'vijnana', i n t h i s ^ case

which he t r a n s c r i b e s

(modern Ch.: moreover,

and T'ang Ch. : bj'i-nia(.k)-tej--)

He c o n t i n u e s ,

i n t h e g l o s s o f 'wei'/matrata.' t o d i s c u s s t h r e e d i f f e r e n t meanings . t h a t t h e word has i n S a n s k r i t but does not have i n Chinese. Now i t i s always p o s s i b l e t h a t we have, i n b o t h o f t h e i n s t a n c e s c i t e d above, a case o f secondary o r i n d i r e c t , r a t h e r than d i r e c t , knowledge o f t h e language. A l l of this philological i n f o r m a -

t i o n may have been p a r t o f t h e o r a l e x e g e t i c a l t r a d i t i o n passed on from Hsuan-tsang t o K ' u e i - c h i , i n Chinese, d u r i n g t h e course o f t h e i r translation one work, a h y p o t h e s i s t h a t i s by no means i m p l a u s i b l e when o f knowledge t h a t t h e East

c o n s i d e r s t h e amount o f t h i s s o r t

Asian

( e s p e c i a l l y t h e Japanese) exegetes, without any knowledge o f down t o t h e

S a n s k r i t , s t i l l maintained i n the o r a l t r a d i t i o n r i g h t beginning o f t h e presen t century.

However, though t h i s p o s s i b i l i t y

can never be c o n c l u s i v e l y excluded on the b a s i s o f t h e s u r v i v i n g documents, i t does seem u n l i k e l y i n K ' u e i - c h i ' s case. Too many othe r

f a c t o r s argue i n f a v o r o f a d i r e c t knowledge o f t h e I n d i a n

texts.

Considering the circumstances,

K'u e i - c h i c e r t a i n l y had t h e And t h e l a t t e r ,

o p p o r t u n i t y t o l e a r n t h e language from Hsuan-tsang. j u d g i n g from the. a c c o u n t s . o f

h i s own study o f S a n s k r i t i n h i s t r a v e l o g u e ,

c e r t a i n l y p l a c e d a h i g h v a l u e on "being able t o work d i r e c t l y from t h e o r i g i n a l t e x t s . Given then t h e degree o f K ' u e i - c h i ' s intellectual

a b i l i t y , t h e o p p o r t u n i t y and t h e m o t i v a t i o n p r o v i d e d by Hsuan-tsang, and f i n a l l y the i n d i r e c t evidence presented i n many passages l i k e those

c i t e d above, i t does seem q u i t e l i k e l y t h a t K ' u e i - c h i would have .. " learned- S a n s k r i t v e r y w e l l indeed.

Personal R e l i g i o u s L i f e

Of great importance t o t h e study o f K ' u e i - c h i ' s of

understanding life.

Yogacara Buddhism i s an e v a l u a t i o n o f h i s p e r s o n a l r e l i g i o u s

What was t h e s i g n i f i c a n c e o f r e l i g i o u s p r a c t i c e i n h i s l i f e ? a Yogacara p r a c t i t i o n e r , o r was h i s involvement to t e x t u a l study and e x e g e s i s ? t o shed l i g h t Answers t o these

Was he

i n Buddhism l i m i t e d questions are

necessary

on K ' u e i - c h i ' s view o f t h e r e l a t i o n s h i p between

the p h i l o s o p h i c a l and s o t e r i o l o g i c a l a s p e c t s o f Yogacara. From t h e h i s t o r i c a l r e c o r d we know a g r e a t d e a l about K'u e i - c h i ' s a c t i v i t y as a t r a n s l a t o r and commentator; i t i s much more d i f f i c u l t t o g l e a n any i n f o r m a t i o n about, h i s p e r s o n a l practice. the sources Nonetheless s e v e r a l u s e f u l o b s e r v a t i o n s agree t h a t K ' u e i - c h i spent religious

can be made. A l l i n residence

h i s adult l i f e

as a monk at t h e Hung-fu Monastery built T a - t z ' u-en Monastery

and l a t e r a t t h e newly Buddhist

c e n t e r s i n the c a p i t a l .

In s p i t e o f the l a t e r rumors, o f certain, that

K ' u e i - c h i ' s the

i n d u l g e n t t a s t e s , i t i s v e r y l i k e l y , i f not

monastic r u l e would have "been r a t h e r s t r i c t l y observed i n m o n a s t e r i es o f t h i s prominence. T h i s g i v e s us some i d e a o f the r e l i g i o u s atmosphere i n which K ' u e i - c h i l i v e d d a i l y . b i o g r a p h i c a l s o u r c e s, There a r e , moreover, i n at l e a s t some o f the

r e p o r t s o f K ' u e i - c h i p a r t i c i p a t i n g i n t h r e e to

s p e c i f i c v a r i e t i e s of r e l i g i o u s p r a c t i c e : meditation, pilgrimage s a c r e d s p o t s , and M a i t r e y a A l l t h r e e o f these Buddhistpractice devotionalism.

a c t i v i t i e s were W e l l - e s t a b l i s h e d forms o f first and the

i n I n d i a as w e l l as China, and the

t h i r d , at l e a s t , h e l d a s p e c i a l p l a c e i n the Yogacara s c h o o l . K ' u e i - c h i ' s p a r t i c i p a t i o n i n the f i r s t to h i s commentary on the Heart Sutra, two i s a t t e s t e d by the even preface

an e a r l y p r o b a b l y

c o n t e m p o r a n e o u s - b i o g r a p h i c a l source

a t t r i b u t e d t o Miao Shen-jung frequently

There i t i s r e p o r t e d t h a t K ' u e i - c h i
28

practiced meditation, yy. l\\

w

and that, he made p i l g r i m a g e s t o Mount Wu-t'ai bodhisattva

communicated w i t h M a n j u s r i , the p a t r o n ^t'^

o f t h a t famous r e l i g i o u s s i t e , and t o Lou-fan

where he made ^ (A.D. on day,

s p i r i t u a l c o n t a c t w i t h the famous Chinese monk Hui-yuan 29 33^-^l6). Among o t h e r

such r e f e r e n c e s , the memorial i n s c r i p t i o n

K ' u e i - c h i ' s tomb notes t h a t he r e c i t e d t h e b o d h i s a t t v a vows every

30
and t h a t he made s t a t u e s or images o f Maitreya. o f K ' u e i - c h i ' s religious

T h i s l a s t point, r a i s e s the aspect p r a c t i c e t h a t most warrants s p e c i a l n o t e .

I t seems v e r y l i k e l y t h a t philosopher and scholar,

i n a d d i t i o n t o h i s a c t i v i t i e s as a Buddhist

K ' u e i - c h i was a l s o a p i o u s adherent o f M a i t r e y a A c c o r d i n g t o Buddhist

devotionalism. next

t r a d i t i o n the b o d h i s a t t v a M a i t r e y a i s t h e

i n the l o n g s u c c e s s i o n o f Buddhas t o be born i n t h i s w o r l d . s a i d t o d w e l l i n the T u s i t a Heaven, a p a r a d i s e w i t h i n t h i s

He i s

w o r l d -

system t o which h i s devotees by v i r t u e o f t h e i r f a i t h may secure r e b i r t h , t h e r e t o await w i l l mark t h e b e g i n n i n g h i s advent as t h e next o f a golden Buddha, an event that

age when i t w i l l be f a r e a s i e r t o

31
achieve the u l t i m a t e g o a l o f n i r v a n a . The i n s p i r a t i o n a l f i g u r e o f M a i t r e y a was a l r e a d y i n I n d i a d e v o t i o n a l i s m t h a t combined In China the M a i t r e y a Wei p e r i o d (A.D. cult

the focus o f one b r a n c h o f Buddhist both m e s s i a n i c was

and. m i l l e n a r i a n elements. d u r i n g t h e Northern

e s p e c i a l l y popular

386-534),^ devotionalism

though i t was l a t e r e c l i p s e d by another

branch o f Buddhist

f o c u s e d on the Pure Land o f Amitabha Buddha. The e a r l y T'ang was a c r u c i a l p e r i o d i n t h e development o f Buddhist devotionalism in China,

as the t r a n s i t i o n from M a i t r e y a t o Amitabha had. a l r e a d y begun t o take place, by the time Hsuan-tsang r e t u r n e d from China i n 6^+5, and was soon a c c e l e r a t e d , i n p a r t a t l e a s t , by the u l t i m a t e l y u n s u c c e s s f u l attempt o f the Empress Wu jf"^ ( r . 655-705) t o j u s t i f y her u s u r p a t i o n o f

the., i m p e r i a l , throne w i t h t h e c l a i m t h a t she was t h e i n c a r n a t i o n o f Maitreya. Debate and c o n t r o v e r s y between, t h e s e two competing branches o f d e v o t i o n a l i s m was t h u s a v e r y c u r r e n t i s s u e i n the Chinese capital

d u r i n g K ' u e i - c h i ' s . l i f e t i m e . Maitreya

In a d d i t i o n t o t h e mention o f the evidence,

s t a t u e c i t e d above, s e v e r a l o t h e r f a c t s g i v e

b o t h d i r e c t and c i r c u m s t a n t i a l , o f K ' u e i - c h i ' s a s s o c i a t i o n w i t h Maitreya cult. The Yogacara s c h o o l i n I n d i a a l r e a d y h e l d s e v e r a l o f the key works o f the school

the

Maitreya are the

in s p e c i a l regard:

a t t r i b u t e d to.one M a i t r e y a - n a t h a , bodhisattva Maitreya. r e c e i v i n g the

whom many c o n s i d e r e d t o be

S i m i l a r l y , t h e r e are accounts o f --Asadga Maitreya, practiced a

i n s p i r a t i o n f o r h i s t r e a t i s e s d i r e c t l y from d e v o t i o n was

and K ' u e i - c h i h i m s e l f r e p o r t s t h a t M a i t r e y a by b o t h Asanga and Vasubandhu. Maitreya

35

That Hsuan-tsang. was

certainly in his

devotee i s a t t e s t e d by s e v e r a l i n c i d e n t s r e c o r d e d

36
travelogue and b i o g r a p h i e s . F i n a l l y , more d i r e c t evidence of K ' u e i - one

c h i ' s adherence t o M a i t r e y a s u r v i v i n g commentary on one

d e v o t i o n a l i s m i s c l e a r l y seen i n h i s o f the p r i n c i p a l M a i t r e y a

s u t r a s where devotion over

he a s s e r t s , i n some d e t a i l , the

s u p e r i o r i t y of Maitreya

the c u l t o f Amitabha's Pure l a n d . In sum and p r o b a b l y t h e n , we

37
energetic a high As a y o u t h

have a p i c t u r e o f K ' u e i - c h i as an maintained

s t r o n g - w i l l e d i n d i v i d u a l , one who

degree o f prominence and he was

independence throughout h i s l i f e .

p r o v i d e d w i t h a l l the p r e r e q u i s i t e s o f a h i g h l y s u c c e s s f u l

c a r e e r i n government s e r v i c e , advantages which he-chose i n s t e a d t o develop i n a comparably f r u i t f u l c a r e f u l and not diligent c a r e e r as a Buddhist monk. He was was in one a

s c h o l a r , y e t a l s o a s k i l l e d i n t e r p r e t e r who ideas. Most s i g n i f i c a n t l y he was, a practitioner,

a f r a i d t o advance h i s own

the best Yogacara t r a d i t i o n , a t h e o r e t i c i a n and who saw

no c o n f l i c t between d o c t r i n a l study and r e l i g i o u s p r a c t i c e , spiritual cultivation. The

between p h i l o s o p h i c a l s p e c u l a t i o n and

Yogacara Buddhism o f K'uei-chi., seen i n the context o f h i s l i f e , c l e a r l y an. i n d i v i s i b l e p h i l o s o p h y and combination o f both, t h e s e two elements:

soteriology.

Chapter I I

K'UEI-CHI'S WRITTEN WORKS

The best way o f a s s e s s i n g t h e range o f K ' u e i - c h i ' s thought would be a c a r e f u l a n a l y s i s o f h i s w r i t t e n works. T h i s c o u l d t e l l us

a great d e a l about h i s p a r t i c u l a r i n t e r e s t s , t h e manner i n which he approached t h e d o c t r i n a l t r a d i t i o n i n Buddhism, and a l s o t h e s p e c i f i c t e x t u a l sources in he c o n s i d e r e d most important. The problems i n v o l v e d In s p i t e o f t h e f a c t

such an a n a l y s i s a r e , however, c o n s i d e r a b l e .

t h a t K ' u e i - c h i was known as t h e "Exegete o f a Hundred Works", r e l a t i v e l y few o f t h e s e have s u r v i v e d , and s e v e r a l o f t h o s e are d e f e c t i v e and The incomplete. t h a t have

l o s s o f so many o f K ' u e i - c h i ' s works has t o do, i n p a r t , School i n China w i t h i n three

w i t h t h e d e c l i n e o f t h e F a - h s i a n g generations suppression interest Yogacara.

a f t e r K ' u e i - c h i , a d e c l i n e due t o p e r i o d i c p o l i t i c a l o f t h e m o n a s t e r i e s, combined w i t h an apparent l o s s o f

i n t h e i n t r i c a c i e s o f t h e s c h o l a s t i c Abhidharma asepct o f The problems o f t e x t u a l p r e s e r v a t i o n were a l s o compounded major c o m p i l a t i o n and p r i n t e d e d i t i o n o f at t h e K ' u e i - c h i ' s

by t h e f a c t t h a t t h e f i r s t the Chinese Buddhist beginning death. o f t h e Sung

Canon was not undertaken u n t i l 972 Dynasty, almost -300

.years a f t e r

Circumstances were d i f f e r e n t

i n Japan, however, and i t was S e v e r a l o f t h e students

t h e r e t h a t many, o f h i s works were p r e s e r v e d .

o f both. Hsiian-tsang and K ' u e i - c h i had come t o Ch'ang-an from Japan,

and a f t e r t h e i r r e t u r n , t h e F a - h s i a n g (J': Hosso) t e a c h i n g was m a i n t a i n e d u n t i l t h e p r e s e n t as an i n s t i t u t i o n a l l y s e p a r a te s c h o o l w i t h i t s own monasteries and l i b r a r i e s . A major impetus p h i l o s o p h i c a l thought for the b r i e f r e v i v a l of interest i n Buddhist in

and

p a r t i c u l a r l y i n t h e Ch'' eng-wei-shih-lun

China d u r i n g t h e R e p u b l i c a n P e r i o d i n t h e e a r l y p a r t o f t h i s c e n t u r y came as t h e r e s u l t , o f a c u r i o u s i n c i d e n t i n v o l v i n g some o f K ' u e i - One o f t h e i n i t i a t o r s >

n a d

c h i ' s works t h a t had been p r e s e r v e d i n Japan. o f t h e Chinese r e v i v a l movement,YANG Wen-hui i n I 8 7 8 t o meet t h e Japanese Nanjio)

occasion

Buddhist s c h o l a r NANJO Bun'yu (Bunyiu

^^/^jjl. i -

London,, where t h e l a t t e r was s t u d y i n g w i t h

the S a n s k r i t i s t Max M u l l e r . YANG l a t e r r e q u e s t e d NANJO t o h e l p him l o c a t e c o p i e s o f Buddhist works no l o n g e r a v a i l a b l e i n China but p r e s e r v e d i n Japan. Among t h e hundreds t h a t e v e n t u a l l y made t h e i r way works, i n c l u d i n g

from Japan back t o China were a number o f K ' u e i - c h i ' s

1

h i s l o n g e r commentary on t h e ' C h e n g - w e i - s h i h - l u n (no. 18) and h i s d o c t r i n a l compendium, t h e Fa-yuan subsequent i - l i n ohang (no. 26). The

p u b l i c a t i o n o f t h e s e works i n China s t i m u l a t e d t h e i n t e r e s t

o f YANG's famous s t u d e n ts OU-YANG Ching-wu hsi

jlJ&Jl

K u a n

S"

^trftx^,

>

Buddhist Abbot T ' a i - h s u

yivj^.^^^J'

number

o f o t h e r prominent. Chinese i n t e l l e c t u a l s o f t h e time i n c l u d i n g K'ANG Y u - w e i j | ^ ^ , LIANG Ch'i-ch'ao ^ ^ ^ a n d LIANG Sou-ming

||ti$>t>lv

That i n t e r e s t . i n t u r n r e s u l t e d in.renewed

d i s c u s s i o n o f K ' u e i - c h i .
1

works and s e v e r a l modern commentaries i n C h i n e s e .

To

date, no

one

has

attempted t o r e c o n s t r u c t a complete There has

list

o f a l l o f K ' u e i - c h i ' s w r i t i n g s . and The annotate d l i s t of the

not even been a complete him.

s u r v i v i n g works t h a t are a t t r i b u t e d t o

task of compiling

a list

o f K ' u e i - c h i ' s l o s t works i s a s u b s t a n t i a l r i g h t , one beyond the bounds o f the present

r e s e a r c h p r o j e c t i n i t s own study. Many t i t l e s

o f books a t t r i b u t e d t o K ' u e i - c h i can be

found i n nearly

the v a r i o u s c a t a l o g s o f Buddhist
2

works, some o f which are v e r y

contemporaneous:with K ' u e i - c h i ; determine how many o f t h e s e The

much c a r e , however, must be t a k e n t o same work l i s t e d have been tensekishi K ' u e i - c h i ' s

e n t r i e s i n d i c a t e the first

under d i f f e r e n t t i t l e s . t a k e n by YUKI Reimon ^iffi^^Z Hi

steps i n t h i s process i n h i s luishikigaku

''(1962>,

though he r e s t r i c t s h i m s e l f t o

commentaries on p r i m a r y Yogacara s u t r a s and t r e a t i s e s . ' Much remains to be done w i t h r e s p e c t t o K ' u e i - c h i ' s More can be s a i d of the and lost works.

s u r v i v i n g m a t e r i a l , though even here deal of uncertainty. unannotated l i s t In 1 9 5 ^ of s u r v i v i n g Weinstein

t h e r e i s some c o n f u s i o n FUKAURA Seibun )^

a great

j. ^ p u b l i s h e d - - a n

works a t t r i b u t e d t o K ' u e i - c h i , some 2 6 i n number.

Stanley

p o i n t e d out i n 1 9 5 9 t h a t a d d i t i o n a l works a t t r i b u t e d t o K ' u e i - c h i c o u l d be found i n the Collection of Rare Books of the Sung Canon \ s u g g e s t i n g t h e FUKAURA s l i s t
r

be amended t o i n c l u d e at

least

28

t i t l e s . ^ A c t u a l l y , b o t h thes e seen i n the

f i g u r e s are i n a c c u r a t e

because, in

as w i l l be

a n a l y s i s p r o v i d e d below, two same work i n two

of the t i t l e s

FUKAURA's. l i s t one

are i n f a c t the

different

forms, w h i l e an o u t l i n e

o f the a d d i t i o n s proposed by W e i n s t e i n listed.

i s r e a l l y just

o f another work a l r e a d y

The more d e t a i l e d a n a l y s i s p r e s e n t e d here l i s t s 2 6 . t i t l e s a f t e r making t h e c o r r e c t i o n s noted, above. cause t h e s e a r e works attributed But even t h i s number has l i t t l e r e a l meaning, be- t o K ' u e i - c h i . A t l e a s t one o f t h e s e works has

been p r o v e d t o p o s t - d a t e K ' u e i - c h i , and t h e a t t r i b u t i o n o f s e v e r a l o t h e r s been s e r i o u s l y q u e s t i o n e d . S u b t r a c t i n g t h o s e works from t h e l i s t , we are

has left K ' u e i -

w i t h 20 or 21 t i t l e s w h i c h t h u s f a r have been a c c e p t e d t o be t h e work o f chi.^ T h i s number t o o s h o u l d p r o b a b l y

be q u a l i f i e d by t h e o b s e r v a t i o n t h a t some i-Zin

p o r t i o n s o f at l e a s t one ehang (no. 26), may

o f t h e s e w o r k s , t h e d o c t r i n a l compendium Fa-yuan

have c i r c u l a t e d s e p a r a t e l y or even been o r i g i n a l l y w r i t t e n t h i s w i l l be d i s c u s s e d i n more d e t a i l i n t h e Introduction to and

as independent e s s a y s ; t o the T r a n s l a t i o n .

Whichever was

t h e c a s e , one

does encounter r e f e r e n c e s

commentaries on i n d i v i d u a l c h a p t e r s appear t o be t i t l e s not

o f t h e Fa-yuan i-Hn

ehang^ w h i c h might t h u s

i n c l u d e d i n t h e a n a l y s i s below.

An A n a l y s i s o f K ' u e i - c h i ' s

S u r v i v i n g Works or two

S i n c e the r e l a t i v e c h r o n o l o g y o f K ' u e i - c h i ' s works i s , w i t h one exceptions,^ The

impossible t o e s t a b l i s h , the f o l l o w i n g c a t a l o g i s arranged t o p i c a l l y . i n d i c a t e t i t l e s t h a t have been q u e s t i o n e d as works o f respective of three

numbers i n b r a c k e t s

K ' u e i - c h i ' s entries.

i n s p i t e o f t h e a t t r i b u t i o n ; d e t a i l s are n o t e d i n t h e

A l l o f t h e works l i s t e d here can be

found i n at l e a s t one shinshu ^\$$

s

c o l l e c t i o n s a v a i l a b l e i n modern e d i t i o n s : t h e Taisho ?K ( a b b r e v i a t e d T ) , t h e Dainihon zoku zokyo

see b i b l i o g r a p h y f o r d e t a i l s o f p u b l i c a t i o n . I. Commentaries on Ll.l Sutras tsan-shu (Z:l /38/4) of the

Chin-kang-pan-jo-ohing 2 scrolls;

(T:1700, X X X I I I . 1 2 4 - 1 5 4 ) ;

Commentary t o t h e K u m a r a j i v a t r a n s l a t i o n Diamond Sutra

(Vajraechedikd-prajndparamita). g of t h i s s u t r a ,

There i s a Hsiian-tsang t r a n s l a t i o n and

i t i s u n l i k e l y t h a t K ' u e i - c h i would have chosen

t o use the Kumarajiva v e r s i o n as a "base. t e x t . The a t t r i b u t i o n o f t h i s work t o K ' u e i - c h i i s 9 questioned by FUKAURA Seibun and o t h e r s . j^'J ^JJ^ ^JP* (Z:l/74/3).

Chin-kang-pan-jo-lun 3 scrolls;

hui-shih

(T: 1816, XL.719-783);

Sub-commentary t o B o d h i r u c i ' s t r a n s l a t i o n a commentary on t h e Diamond Sutra prajftaparamita.)attributed Vasubandhu.

1 0

of

(Vajracchedika-

i n t h e Chinese t e x t t o

Pan-j' o-po-lo-mi-to-hsin-ching

yu-tsan

. 2 scrolls;

(T: 171 , XXXIII. 523-542);

s

(S:l/4l/3).

Commentary t o Hsiian-tsang's' t r a n s l a t i o n Sutra (Prajnaparamita-hrdaya).

1 1

o f t h e Heart

Ta-pan-jo-po-lo-mi-to-ching

pan-Qo-li-ch'u-fen

shu-tsan

3 scrolls:

(T:l695, XXXIII.25-63);

(Z:l/32/2). 12

Commentary t o Hsuan-tsang's t r a n s l a t i o n Perfection of Wisdom in ISO Lines

o f the

(Adhyardhasatika

prajHaparamita-sutra). Miao-fa-lien-hua-ching 20 s c r o l l s ; hsuan-tsan ^ j j j ^ - j ^ jfc^ ^ ^j*

(T:1723,XXXIV.651-854); (S:l/52/4-5)

13 Commentary t o Kumarajiva's t r a n s l a t i o n - o f t h e Lotus Sutra (Saddharmapundartka);: includes a postscript 14 c o n t a i n i n g some autcb/iographica l m a t e r i a l .

26

A n a l y s i s o f the S u r v i v i n g Works (cont. )

6.

Miao-fa-lien-hua-ohing

shih-wei-wei-ehr

chang

1 scroll;

(Z:l/52/4).

A p h i l o l o g i c a l essay a n a l y z i n g t h e 6l8

occurrences
3

o f the.two grammatical p a r t i c l e s wei^^/^ and wei i n Kumarajiva's t r a n s l a t i o n ' ' o f t h e Lotus

1

Sutra;

f o r t h e 327

o c c u r r e n c e s : o f wei

K ' u e i - c h i d i s t i n g u i s h e s occurrences

n i n e d i f f e r e n t meanings, and f o r the 327 4 of wei , three d i f f e r e n t meanings.

7.

Sheng-man-ehing shu-ohi

Jj|^

^jfc

"^(!

2 scrolls;

(Z: 1/30/4).
1

Commentary t o Gunabhadra's t r a n s l a t i o n ^ , o f t h e Sutra on the Lion's Roar of the Queen SrZmdla

(SrtmdlddevZ-simhanada). 8. Shuo-wu-kou-oh 'eng-ohing , shu . , _ ^ , ffa

6 scrolls;

(T: 1782,

XXXVIII.993-1114);

(Z:l/29/3-4). 17

Commentary t o Hsuan-tsang's t r a n s l a t i o n Vima lakTrti-nirdes'a.

i

o f the

Kuan-mi-le-shang-sheng-Tou-shuai-t ien-ohing

tsan

2 scrolls;

(T: 1 0 2 ,

XXXVIII.272-299); (Z: 1/35/4)

Commentary t o Chu-ch'u-ching-sheng's 18 _ translation o f the S u t r a r e l a t i n g M a i t r e y a s

A n a l y s i s o f the S u r v i v i n g Works (cont. )

ascent t o the T u s i t a Heaven, one o f the t h r e e p r i n c i p a l Maitreya sutras translated into Chinese.

C10.H

O-mi-t'o-ching '1.scroll;

shu

p f" <j

jj

j)|C. (Z:l/33/2).

(T:1T57,XXXVII.310-329);

19 Commentary t o Kumarajiva's t r a n s l a t i o n of the s h o r t e r Sukhavati-vyuha Sutva o f which t h e r e i s 20 I a l s o a Hsuan-tsang t r a n s l a t i o n . The a t t r i b u t i o n

y

t o K ' u e i - c h i i s q u e s t i o n e d by FUKAURA and o t h e r s .

21

di'. 1

0-mi-t e-ching
1

t'ung-tsan-shu

jJSj"

j3 ^ ^

||

3 s c r o l l s ; . ( T : 1758,

XXXVII.329-349); (Z: 1/33/1).

A l o n g e r commentary on Kumarajiva's o f t h e s h o r t e r SukTiavati-vyuha;

translation C10H above.

see no.

The a t t r i b u t i o n here i s l i k e w i s e q u e s t i o n e d .

II.

Commentaries on T r e a t i s e s ( s a s t r a s )

12.

I-pu-tsung-lun-lun 1 scroll;

shu-chi (Z: 1/83/3).

^j^*

^/tv

Commentary t o Hsuan-tsang's t r a n s l a t i o n Vasumitra's Samayabedoparacanacakra, an

22

of

analysis early

o f t h e d o c t r i n a l d i f f e r e n c e s among t h e I n d i a n Buddhist 2nd c e n t u r y B.C.

s c h o o l s composed p r o b a b l y i n t h e E t i e n n e Lamotte r e f e r s t o commentary i n 23 Indien. and

translates portions of t h i s Histoire du Bouddhisme

28

A n a l y s i s o f t h e S u r v i v i n g Works

(cont)

13.

Yu-ch'ieh-shih-ti-lun
16 s c r o l l s ;

lueh-tsuan

>jjz j[\

(T: 1829,XLIII.1-228); (Z: 1/75/1-3).

Commentary t o t h e f i r s t t w o - t h i r d s o f Hsiian-tsang's translation o f t h e Yogacdrabhurm.

14.

Yu-ch'ieh-lun chieh-chang-sung
1 scroll; (S: 1/75/3).

J^yi

^fcf\ ^

Verses

on t h e d u r a t i o n and s u c c e s s i o n o f events i n

a k a l p a o r eon o f time; based on Hsiian-tsang's t r a n s l a t i o n o f t h e Yogdcdrabhumi (see no. 13 above),

15.

Tsa-chi-lun

shu-chi ^

j^. <f^

10 s c r o l l s ;

(Z: 1/74/4-5). 25

Sub-commentary t o Hsiian-tsang's t r a n s l a t i o n S t h i r a m a t i ' s commentary

of

{Vydkhyd) t o t h e Abhidharma-

samuecaya. 16. Tien-chung-pien-lun

3 scrolls;

shu-chi

^ y^*,
(Z: l / 7 5 ' / l ) .

(T: 1835, X L I V . 1 - 4 6 ) ;

Commentary t o Hsiian-tsang' s

t r a n s l a t i o n ^ of the

Madhydnta-vibhdga. 17. Wei-shih erh-shih-lun shu-chi 2^J.

X

2 scrolls;

(T: 1834, XLIII.978-1009); (Z: 1/83/2).

Commentary t o Hsiian-tsang's t r a n s l a t i o n Vasubandhu's Twenty Verses

of

('Vims,atika) w i t h

29
A n a l y s i s o f t h e S u r v i v i n g Works ( c o n t . )

auto-commentary.

C l a r e n c e Hamilton has done

a study o f t h i s work and a l s o t r a n s l a t e s portions of i t i n his translation of the Twenty Verses.

28

29

18.

Ch'eng-wei-shih-lun

shu-chi

ffy V

^ L ^

jSgj
(Z:

10

scrolls;

(T: 1830, X L I I I . 2 2 9 - 6 o 6 ) ;

1/77/1-5). 30

K ' u e i - c h i ' s main commentary t o t h e Ch '

1

eng-wei-shrh-lun (Trirnsika)

a t r a n s l a t i o n o f Vasubandhu's Thirty

Verses

a l o n g w i t h a s e l e c t i o n from t h e commentaries o f ten I n d i a n exegetes e d i t e d by Hsiian-tsang and y 31 and Wei Tat32 K ' u e i - c h i . L. de L a V a l l e e - P o u s s i n both make r e f e r e n c e t o and t r a n s l a t e p o r t i o n s o f t h i s work i n t h e i r r e s p e c t i v e F r e n c h and E n g l i s h translations of the l8a. Ch'eng-wei-shi-lun shu-chi Ch'eng-wei-shih-lun. k'o-wen

inc.,

2 of ? scrolls;

,STIC: 5.2

( f a s . 47 o f r e p r i n t ) .

An incomplete copy o f what appears t o be a d e t a i l e d schematic o u t l i n e o f t h e c o n t e n t s o f no. 18..

19.

Ch'eng-wei-shih-lun

Lchang-chung-1

shu-yao

scrolls;

(T: 1831, X L I I I .

607-658);

(Z: l / 7 8 / l ) .

A s h o r t e r commentary on t h e e s s e n t i a l s o r fundamentals o f t h e Ch'eng-wei-shih-lun. T h i s work i n c l u d e s

the b r i e f but important a u t o b i o g r a p h i c a l passage t r a n s l a t e d above.

33

A n a l y s i s o f t h e S u r v i v i n g Works ( c o n t . )

20.

Ch'eng-wei-shih-lun

pieh-ch'ao

jffy vfy.

" jj 2y

^
(Z: 1/77/5)

inc.:

no. 1, 5, 9, &.10 o f o r g . 10 s c r o l l s ;

An incomplete

supplementary

commentary on t h e survive.

Ch'eng-wei-shih-lun;

only four s c r o l l s

YUKX Reimon r a i s e s some q u e s t i o n s r e g a r d i n g t h e a t t r i b u t i o n o f t h i s work t o K ' u e i - c h i , but i s not ready t o r e j e c t i t without f u r t h e r t e x t u a l study.

C21.3

Ch'eng-wei-shih-lun 2 scrolls;

liao-chien

/jj^^i^^j^

^ j " fjgj

(T: 1836, XLIV.46-52);

(Z: 1/76/5).

A s e l e c t i v e commentary t o t h e

Ch'eng-wei-shih-lun.

YUKI Reimon has done a study o f t h i s work c o n c l u d i n g t h a t , on t h e b a s i s o f t h e i d e a s i t c o n t a i n s , i t must p o s t - d a t e Chih-chou ^ in | ^ (b.679) which p l a c e s i t

the. mid-T'ang s e v e r a l g e n e r a t i o n s a f t e r K ' u e i -

3

c h i . ^ FUKAURA Seibun

agrees. ^
3

22.

Ta-sheng-po-fa-ming-men-lun

ohieh

2 scrolls;

(T: I836, XLIV.U6-52);

(Z: I / 7 6 / 5 ) . 37

Commentary t o Hsuan-tsang's t r a n s l a t i o n Mahdydna-atadharrm-prakdamukha-sdstra o f

of the

Vasubandhu, a Yogacara-Abhidharma work. The p u b l i s h e d e d i t i o n s o f t h i s work i n t h e c o l l e c t i o n s c i t e d above a r e based on a woodblock t e x t which was e d i t e d by t h e Ming 0^ monk P ' u - t '
a i

and i n c l u d e

hisinterlinear

sub-commentary.

31

A n a l y s i s o f the S u r v i v i n g Works (cont. )

FUKAURA Seibun l i s t s Po-fa-ming-men-lun

another t i t l e , yfc

the f ^ *^

ohui-yen

3o

i n 1 s c r o l l as a separate work o f K ' u e i - c h i ' s ; t h i s l a t t e r work, however, i s i n f a c t a sub-commentary by the Ming monk Ming-yii . i n the t e x t the tf^ which i n c l u d e s

same K ' u e i - c h i commentary found p o r t i o n of both

i n the P ' u - t ' a i woodblock; The

these works a t t r i b u t a b l e t o K ' u e i - c h i i s thus the same.

23.

Yin-ming-ju-cheng-li-lun
3 scrolls; (T: 1840,

shu

\^

<^S. jE(Z:l/86/4).

^I^LJ.

XLIV.91-143);

Commentary t o Hsiian-tsang's t r a n s l a t i o n o f the Nydyapravesa, an i n t r o d u c t o r y work on l o g i c which r the Chinese a t t r i b u t e t o Sankarasvamin and T i b e t a n s t o Dignaga. the

39

A study o f t h i s work based R.S.

on K ' u e i - c h i ' s commentary has been done by Y. 24. Chi.^ shih-szu-kuo-lei shu

Yin-ming-cheng-li-men-lun

s c r o l l ; STIC: 6.1

( f a s . 51

o f the

reprint).

An

e x e g e s is

of fourteen categories of l o g i c a l 41 of

f a l l a c y based on Hsiian-tsang's t r a n s l a t i o n Dignaga's Nyayamukha.

A n a l y s i s o f t h e S u r v i v i n g Works (cont.)

III.

Independent Works ( i . e . , those t h a t are not commentaries on some o t h e r s p e c i f i c work.)

[25.

Hsi-fang-yao-ohueh-shih-i-t

'ung-kuei

(2j
(Z:2/l2/4).

jf^f"

^kji

J$f\ ^jfl^
r

1 scroll;

(T: 1964,

XLIV.104-110);

A Pure Land t r a c t , t h e a t t r i b u t i o n o f which has

42
been q u e s t i o n e d by FUKAURAU Seibun and o t h e r s . In h i s study o f t h e a u t h o r s h i p o f t h i s work S t a n l e y

W e i n s t e i n comments t h a t i t " i s not a commentary on a p a r t i c u l a r Pure Land work, but r a t h e r an a p o l o g e t i c for Pure Land Buddhism i n g e n e r a l , d e f e n d i n g i t systems of belief, reconciling i t s

against r i v a l

seeming disagreements w i t h c e r t a i n Mahayana t e x t s , and a s s e r t i n g t h e s u p e r i o r i t y o f t h e Pure Land

concept o f s a l v a t i o n over t h a t o f o t h er s e c t s .

n43

26.

Ta-sheng

fa-yuan

i - l i n ehang ^ (T: l 8 6 l ,

y^^J^,

/Jy^^pL

7 scrolls;

XLV.245-374); (Z: 2 / 2 / 5 ) .

A d o c t r i n a l compendium c o m p r i s i n g 29 essays o r c h a p t e r s on v a r i o u s Yogacara t o p i c s . For more

on t h i s work see t h e i n t r o d u c t i o n t o t h e T r a n s - l a t i o n below.

Discussion The p r e c e d i n g a n a l y s i s suggests a number o f o b s e r v a t i o n s about the sources o f K ' u e i - c h i ' s u n d e r s t a n d i n g o f Buddhism and about h i s own s p e c i a l i n t e r e s t s as a Buddhist exegete. I t i s c e r t a i n l y the case t h a t

any o b s e r v a t i o n s based on the above d a t a must remain somewhat t e n t a t i v e because we l a c k a complete c a t a l o g o f a l l o f K ' u e i - c h i ' s works, b o t h Even so, the s u r v i v i n g works p r o v i d e an adequate

s u r v i v i n g and l o s t .

sample t o a l l o w q u i t e u s e f u l g e n e r a l i z a t i o n s . Some a d d i t i o n a l data on K ' u e i - c h i ' s l o s t works w i l l a l s o be i n c o r p o r a t e d i n t o , t h e f o l l o w i n g discussion. Looking two at the group o f works l i s t e d above as a whole, t h e r e and h a r d l y s u r p r i s i n g , c h a r a c t e r i s t i c s : the are

immediately obvious ,

emphasis on Yogacara and the c o r r e l a t i o n w i t h Hsuan-tsarig's

translations,

S i x t e e n o f the works r e l a t e d i r e c t l y t o works t r a n s l a t e d by Hsuan-tsang's t r a n s l a t i o n team; and nos. 23, 24, and 26 12, 14, 15, 16, I T , 18, 19, 20, [211,.22, topically,

are a l l e x c l u s i v e l y Yogacara works.

Considered

these

e x c l u s i v e l y Yogacara works c o n s t i t u t e the l a r g e s t s i n g l e group i n length. In a d d i t i o n t o the

o f K ' u e i - c h i ' s works, b o t h i n number and

s u r v i v i n g works on Yogacara l i s t e d above, t h e r e i s r e c o r d i n s e v e r a l o f the c a t a l o g s o f K ' u e i - c h i having w r i t t e n a commentary t o the Mahdydna-

samgvahaj^the
(

Hsien-yang-sheng-chiao-lun
and some s h o r t e r works based on ( c f . no. 22).^ virtually 47 the

^Prakdrandrya~dsana/-vdad)^

Afa/zayana^ataci/zaraapra/ca^amufe/za-^astra Thus we

can see t h a t K ' u e i - c h i wrote commentaries on .

a l l o f the p r i n c i p a l Yogacara t r e a t i s e s o f the Maitreya*-'Asanga s c h o o l , though not on the Ratnagotra-vibhaga.

3

While he d i d w r i t e a commentary

on most o f the Yogdedrabhumi

i t i s c l e a r that h i s primary i n t e r e s t s

were i n the l a t e r developments a s s o c i a t e d w i t h Vasubandhu ( c f . nos. 2, 15, IT, 18, 19, 20, and.-[21l)., He i s , moreover, one o f the only

Chinese exegetes t o show any

sustained interest

i n the s t i l l

later

developments i n l o g i c

found i n t h e works o f Dignaga and the

other

48
Yogacarin l o g i c i a n s (nos. 23 and 24). Sthiramati's In s p i t e

The

q u i t e s u b s t a n t i a l sub-commentary t o (no. 15)

Abhidharmasamueeaya-vydkhyd

warrants s p e c i a l n o t e .

o f the p r e v a i l i n g view which a s s o c i a t e d F a - h s i a n g w i t h Dharmapala i n c o n t r a s t t o S t h i r a m a t i , K ' u e i - c h i c l e a r l y r e l i e d h e a v i l y on p a r t i c u l a r S t h i r a m a t i work, a f a c t t h a t i s c o r r o b o r a t e d w i t h which i t i s quoted i n the Fa-yuan i - t i n ehang (no. this frequency

by the 26).

F i n a l l y t h e r e a r e , among K ' u e i - c h i ' s

Yogacara works, two i s no r e c o r d

very of

prominent omissions t h a t cannot go unremarked: t h e r e K ' u e i - c h i ever h a v i n g

composed commentaries t o t h e two

Yogacara s u t r a s :

49
the Sandhinirmoeana and the Lahkdvatdra. While he might have d i s -

r e g a r d e d the Lanka-on-doctrinal

grounds, i t i s c l e a r from h i s c i t a t i o n s t o be an important s a s t r a s or source.

t h a t he d i d c o n s i d e r the Sandhinirmoeana Most l i k e l y he simply

f e l t t h a t , u n l i k e the

treatises,

Yogacara s u t r a s d i d not r e q u i r e s p e c i a l commentary. He c l e a r l y d i d not f e e l t h a t way about the pre-Yogacara sutras

on the other hand.-

A f t e r the group o f e x c l u s i v e l y Yogacara works, the his In

next l a r g e s t d i v i s i o n o f K ' u e i - c h i ' s works i s t h a t c o m p r i s i n g commentaries on the e a r l y Mahayana s u t r a s t h i s group we (nos. Ill

through C11D).

f i n d commentaries on the most p o p u l a r ( i n s e v e r a l v e r s i o n s : nos.

Mahayana s c r i p t u r e s : 3, and 4), the

the Prajfldparamitd

C l ] , 2,

Lotus

(nos. 5 & 6),

the Srimdladevi

(no. 7),
Sutra

and Vimalakirti
(no. 9)

(no.

8)

and a l s o t o the d e v o t i o n a l i s t i c Maitreya on Amitabha's Pure Land (nos. C10H & till,

and t h e

sutras

c f . a l s o no.

C26H; i t i s

the a t t r i b u t i o n o f t h e s e l a t t e r Amltabha works t h a t i s most f r e q u e n t l y q u e s t i o n e d .) T h i s i n t e r e s t i n the e a r l y non-Yogacara Mahayana s u t r a s

i s p l a i n l y s e c t a r i a n : K ' u e i - c h i ' s i n t e n t i o n was t o i n t e r p r e t them from t h e Yogacara p o i n t o f view. In t h i s sense t h e y were s u t r a s t h a t and t h e Sandhinivmocana

r e q u i r e d i n t e r p r e t a t i o n , whereas t h e Lanka did not.

A l s o among K ' u e i - c h i commentaries i s one based on a HTriayana work, t h e Samayabhedoparacanacakra early (2nd (no. 12). T h i s was an important

c e n t u r y B.C.) work on d o c t r i n a l h i s t o r y t h a t was t r a n s l a t e d i n t o Chinese, t h e l a s t time by Hsuan-tsang K ' u e i - c h i ' s apparent r e g a r d f o r t h e

t h r e e d i f f e r e n t times

w i t h K ' u e i - c h i ' s a s s i s t a n c e .

importance o f t h i s non-Mahayana work i s c o n s i s t e n t w i t h t h e a t t e n t i o n he devotes t o d o c t r i n a l h i s t o r y i n t h e Fa-yuan i - l i n chang (no. 26),

which begins w i t h an essay p r o v i d i n g a d e t a i l e d a n a l y s i s o f t h e v a r i o u s s c h o o l s o f I n d i a n Buddhism, b o t h Hinayana and Mahayana.^ E a r l y d o c t r i n a l h i s t o r y seems t o be another i n which K ' u e i - c h i had a s p e c i a l All interest. area, along with
0

logic,

o f K ' u e i - c h i ' s works c o n s i d e r e d so f a r have been commentaries commentaries e i t h e r on Yogacara follow their

and, w i t h t h e one e x c e p t i o n j u s t noted, t r e a t i s e s o r on pre-Yogacara s u t r a s .

Most o f t h e s e

r e s p e c t i v e base t e x t v e r y c l o s e l y , u s u a l l y l i n e by l i n e ; thus t h e y a r e comprehensible o n l y when r e a d i n c o n j u n c t i o n w i t h i t . Of t h e s u r v i v i n g

works a t t r i b u t e d t o K ' u e i - c h i o n l y two a r e l i s t e d ' i n t h e a n a l y s i s above as independent works, i . e . , works not based d i r e c t l y on some p a r t i c u l a r p r i m a ry t e x t .
%

The f i r s t

o f t h e s e , t h e Pure Land t r a c t (no. 25), i s not a work and o t h e r s . ^

1

Hsi-fang-yao-

ahueh-shih-i-t ung-kuei

o f K ' u e i - c h i ' s i n t h e That l e a v e s t h e Fa-yuan

o p i n i o n o f FUKAURA, W e i n s t e i n i - l i n chang (no. 26)

as t h e s i n g l e s u r v i v i n g work o f t h i s c l a s s t h a t

unquestionably

i s a work o f K ' u e i - c h i . - I t i s e a s i l y one o f t h e most

significant

o f h i s works, surpassed i n fame o n l y by h i s two main (nos. 18 & 19). For the

commentaries t o t h e Ch'eng-wei-sh-ih-lun

purpose o f d e t e r m i n i n g K ' u e i - c h i ' s own u n d e r s t a n d i ng o f Yogacara, i t i s t h e s i n g l e most important s o u r c e , as i t i s i n t h i s work, made up o f e s s a y s , t h a t K ' u e i - c h i i s most free

a number o f more o r l e s s independent

t o o r g a n i z e h i s m a t e r i a l i n a way t h a t r e f l e c t s h i s own

understanding

and i n t e r e s t s : he i s not bound by t h e t e x t upon which he i s commenting, as i s t h e case i n t h e o t h e r works. The s p e c i a l f e a t u r e s o f t h i s last

work w i l l be c o n s i d e r e d f u r t h e r i n t h e I n t r o d u c t i o n t o the T r a n s l a t i o n below.

Chapter I I I :

K'UEI-CHI AND YOGACARA

As

one o f t h e branches o f Buddhist thought , t h e e l a b o r a t e , and i n t r i c a t e , t h e o r i z i n g o f t h e Yogacara s c h o o l was l i b e r a t i o n , the cessation o f the that i s the i n e v i t a b l e

at times e x c e e d i n g l y focused

on a s i n g l e o b j e c t i v e :

suffering

b o t h p h y s i c a l and p s y c h o l o g i c a l existence

consequence o f normal, w o r l d l y

c h a r a c t e r i z e d by t h e c y c l e o f In p u r s u i t o f t h i s g o a l t h e

c o n t i n u a l death and r e b i r t h (samsara). v a r i o u s Buddhist s c h o o l s

sought, i n d i f f e r e n t ways, t o c h a r t a p r a c t i c a l

p a t h through t h e maze o f our mundane e x p e r i e n c e , a course o f p r a c t i c e t h a t would u l t i m a t e l y i n s u r e t h e r e a l i z a t i o n o f t h i s liberation.

In t h e e a r l i e s t p e r i o d o f t h e t r a d i t i o n , t h i s p r a c t i c a l , even e m p i r i c a l o r i e n t a t i o n , was combined w i t h a s u b s t a n t i a l degree o f a n t i - metaphysical skepticism. There seems t o have been a good d e a l o f w i t h t h e type o f p h i l o - only

i n i t i a l r e s i s t a n c e towards any p r e o c c u p a t i o n s o p h i c a l questions to interminable

t h a t Gautama and h i s f o l l o w e r s ' f e l t c o u l d l e a d

m e t a p h y s i c a l s p e c u l a t i o n , and hence away from As t h e i n c r e a s i n g l y more s y s t e m a t i c

e n l i g h t e n -

ment and l i b e r a t i o n . of the l a t e r schools

soteriology issues

developed however, more and more p h i l o s o p h i c

were r a i s e d as l e g i t i m a t e and, i n d e e d , n e c e s s a r y t o t h e p r o p e r formu- l a t i o n of the path t o l i b e r a t i o n . T h i s b a s i c a l l y s o t e r i o l o g i c o r i e n t a t i o n was t h e common ground shared by a l l t h e Buddhist s c h o o l s . I t was t h e r e f e r e n c e of a l l the

subsequent p h i l o s o p h i c a l s p e c u l a t i o n , the parameters o f Buddhist Yogacarins thought.

the one

constant

that established the

To t h i s common p r o b l e m a t i c

or M e d i t a t i o n - p r a c t i t i o n e r s , i n t h e i r t u r n , added a number p r a c t i c a l and t h e o r e t i c a l . The most of

of s i g n i f i c a n t : innovations,both important

o f these must be o u t l i n e d i n order t o assess the thought i n the essay t r a n s l a t e d below.

K ' u e i - c h i as p r e s e n t e d

YOGACARA IN INDIA AND

CHINA

The

F a - h s i a n g

s c h o o l o f Hsiian-tsang and K ' u e i - c h i

was

founded i n China i n the e a r l y 7th c e n t u r y j u s t as Yogacara was i t s peak i n I n d i a . As one

reaching o f the

stream o f the Mahayana t r a n s f o r m a t i o n

o l d e r Abhidharma t r a d i t i o n i n I n d i a , the e a r l i e s t

s t r a t a o f Yogacara historical

thought are found i n works o f s e v e r a l d i s p a r a t e c l a s s e s , the i n t e r - r e l a t i o n s h i p s o f which.are y e t t o be r e s o l v e d .

1

The

scriptural Sutra,

( s u t r a ) t r a d i t i o n i s represented, p r i m a r i l y by the Sandhi-nirmocana by p o r t i o n s o f the Avatamsaka Sutra Sutra, and f i n a l l y by the Lahkdvatdra

which appears t o i n c l u d e a good d e a l o f r e l a t i v e l y l a t e r Yogacara The t r e a t i s e (sastra) t r a d i t i o n i s represented (which i n c l u d e s the i n the first

thought.

p l a c e by the voluminous Yogdcdrabhumi bhumi)

3

Bodhisattva-

an e n c y c l o p e d i c work a t t r i b u t e d t o Asanga but v e r y l i k e l y com- Hinayana

p r i s i n g much e a r l i e r m a t e r i a l r e p r e s e n t i n g the t r a n s i t i o n from

- -
t o Mahayana Abhidharma. Ratnagotravibhdga. that represent a recognizable

2
There were a l s o other e a r l y t r e a t i s e s , Hie AbhisamaydlanRara,for the example,

Cox.Uttaratantra)and the d i f f e r e n t school.

streams f e e d i n g i n t o what g r a d u a l l y became

The b e g i n n i n g

o f a second p e r i o d o f Yogacara development i s b r o t h e r s o f the

marked by the t r e a t i s e s o f Asanga and Vasubandhu, two

4th c e n t u r y who

formulated

what we

can t h i n k o f as C l a s s i c a l Yogacara.

T h i s p e r i o d o f Yogacara thought i s c h a r a c t e r i z e d "by a more c a r e f u l l y -4 i n t e g r a t e d systematic doctrine

3

s o t e r i o l o g y epitomized

by the

Vijnaptimatrata and.Mahayana- (Vimsatika) and

introduced

in.Asahga's Mahaydnd sutralankdra i n .the Twenty Verses

samgraha . and l a t e r e l a b o r a t e d Thirty Verses (Trimsika)

3

a t t r i b u t e d t o Vasubandhu.

These were the

main Yogacara works t h a t Hsuan-tsang s t u d i e d i n I n d i a . The F a - h s i a n g s c h o o l o f Hsuan-tsang and K ' u e i - c h i was o f Yogacara t o China, but i t was not the

f i r s t transmission

the most compre-

hensive i n t r o d u c t i o n o f t h i s C l a s s i c a l Yogacara. . Hsuan-tsang's o r i g i n a l purpose f o r t r a v e l l i n g t o I n d i a was v e r s i o n o f the Yogdedrabhumi. o n l y t h a t work, but t o secure a b e t t e r and more complete f i n a l l y returned he brought not

When he

a l l o f the. major works o f Asanga and

Vasubandhu

a l o n g w i t h a t h o r o u g h u n d e r s t a n d i n g o f the t h a t had developed s i n c e t h e i r death. synoptic The

several exegetical traditions sum o f t h i s knowledge or Verses Substantiation (Trimsika) and was of the

p r e s e n t e d i n the VijHaptimdtratdj

Ch'eng-wei-shih-lun

a work based on the Thirty

t e n major commentaries which he e d i t e d i n China w i t h assistance. Thus, K ' u e i - c h i ' s Buddhism was

K ' u e i - c h i ' s V i j n a p t i -

d e r i v e d from the

m a t r a t a Yogacara o f the Asanga and Vasubandhu t r e a t i s e s , augmented by the more fundamental s c h o l a s t i c i s m o f the Yogdedrabhumi i n t e r p r e t e d by the t e n p r i n c i p a l Yogacara exegetes who and Dharmapala. VIJNAPTIMATRATA and variously. Sthiramat

included

Atman and Dharmas. The basic p h i l o s o p h i c a l question f o r the l a t e r Buddhist schoolsj

i n c l u d i n g Yogacara,

concerned

the r e a l i t y s t a t u s of t h e c o n s t i t u e n t s

or events o f e x p e r i e n c e self

(dharmas) and a l s o o f the i n d i v i d u a l or the Many elements o f

(atman/pudgala) t h a t e x p e r i e n c e s those events..

the c l a s s i c appearance and r e a l i t y problem o f Western p h i l o s o p h y are e v i d e n t h e r e , but always r e l e g a t e d t o the more b a s i c q u e s t i o n o f s o t e r i o l o g i c a l relevance. For Asahga and Vasubandhu e s p e c i a l l y , the o b j e c t i v e was so much t o e x h a u s t i v e l y analyze, manner o f c l a s s i c a l o n t o l o g y . not

or c a t a l o g what does e x i s t , i n the r a t h e r t o show t h a t what we.,

They sought

c o n v e n t i o n a l l y take as e x i s t i n g does not r e a l l y e x i s t , and t h a t i t i s p r e c i s e l y t h i s m i s - p e r c e p t i o n t h a t p e r p e t u a t e s our bondage obscures t h e l i b e r a t i o n t o be e x p e r i e n c e d i n enlightenment. c o n s t i t u e n t s of our e x p e r i e n c e , b o t h the what we take t o be t h e perceived 'experiencer,' and A l l the also

' t h i n g s ' e x p e r i e n c e d and both the p e r c e i v e r and the

a r e , i n t h i s a n a l y s i s , seen t o be empty o f any u l t i m a t e , They must be seen as empty o f any e s s e n t i a l , .

unconditioned r e a l i t y . a b i d i n g substance independent any u l t i m a t e

o r own-being (svabhava) t h a t would make them,

of a l l the other manifold f a c t o r s of experience, r e a l i n sense.

T r i s v a b h a y a t a : the Three A s p e c ts o f Own-being The Yogacarin s r e c o g n i z e d t h r e e a s p e c t s o f the e x i s t e n c e o r Imaginary (parikalpita) Absolute

"own-being o f the phenomena, o f e x p e r i e n c e : The a s p e c t , the Dependent (parinispanna) aspect.^

or R e l a t i v e ( p a r a t a n t r a ) a s p e c t , and the

The phenomena, when t a k e n t o g e t h e r i n t h e i r i n t e r a c t i o n , do have a p r o v i s i o n a l , can say t h a t t h e y 'exist.'

m u t u a l l y c o n d i t i o n e d and.interdependent p r a c t i c a l sort of r e a l i t y . In t h i s

sense we

T h i s Dependent own-being s h o u l d however he seen i n i t s u l t i m a t e a s p e c t , the A b s o l u t e . the Y o g a c a r i n s , I t i s t h i s a b s o l u t e aspect o f t h e Dependent t h a t , f o r i s the only ultimate Reality. As such i t remains i n -

e x p r e s s i b l e , t h o u g h . i t i s r e f e r r e d t o as t h e T a t h a t a o r Thusness o f a l l things. To remain b l i n d t o t h i s u l t i m a t e aspect o f r e a l i t y , t o whether t h e that i s t o t h e s u b j e c t - normally

c l i n g t o t h e c o n s t i t u e n t elements o f t h e Dependent aspect apparent o b j e c t i v e t h i n g s o r t h e apparent subjective s e l f

remain bound t o t h e p u r e l y Imaginary aspect o f r e a l i t y ,

o b j e c t w o r l d w i t h a l l t h e c o n t r a d i c t i o n s and f r u s t r a t i o n t h a t c o n s t i t u t e t h e u n s a t i s f a c t o r y e x p e r i e n c e o f human e x i s t e n c e . The s o t e r i o l o g i c a l t a s k f o r t h e Y o g a c a r i ns

i s thus t o cease

t h i s c l i n g i n g t o t h e Dependent i n i t s Imaginary aspect and t o r e a l i z e instead the Absolute. Much o f t h e c r i t i c a l e p i s t e m o l o g i c a l awareness

u n d e r l y i n g t h e i r a n a l y s i s was shared w i t h , o r even d e r i v e d from, t h e Madhyamlka s c h o o l . Both s c h o o l s r e c o g n i z e d t h e s o t e r i o l o g i c a l F o r b o t h s c h o o l s t h e b a s i c human problem was

s i g n i f i c a n c e of. d e l u s i o n .

seen t o be e p i s t e m i c . The Madhyamikas p r o v i d e d a s o p h i s t i c a t e d p h i l o - s o p h i c a l a n a l y s i s o f t h e p h i l o s o p h i c a l nature o f d e l u s i o n and language. Accepting that a n a l y s i s , the Yogacarins the p s y c h o l o g i c a l nature c o n t i n u e d on t o i n q u i r e i n t o insights

o f d e l u s i o n , and t o combine a l l these

i n t o a comprehensive, s y s t e m a t i c s o t e r i o l o g y on t h e o l d Abhidharma model The. unique Yogacara c o n t r i b u t i o n t o t h e development o f Buddhist thought can be seen i n t h i s emphasis on t h e p s y c h o l o g i c a l a s p e c t s o f Combining t h e o l d e r Abhidharma attempt t o

d e l u s i o n and l i b e r a t i o n . present of

a s y s t e m a t i c map o f e x p e r i e n c e w i t h t h e Madhyamika i n n o v a t i o n the Yogacarins sought t o a n a l y z e t h e s t r u c t u r e

c r i t i c a l epistemology,

o f human awareness o r c o n s c i o u s n e s s o f d e l u s i o n o r enlightenment. or philosophy unconsciously

t h a t account f o r our e x p e r i e n c e a p h i l o s o p h i c psychology by which we

They p r e s e n t e d

o f mind t h a t sought t o e x p l a i n t h e p r o c e s s

p e r p e t r a t e d e l u s i o n and bondage t o s e l f and dharmas, and by which t h a t d e l u s i o n can be severed. The e p i s t e m i c

a l s o the process

focus o f t h i s p s y c h o l o g y came t o t h e f o r e f r o n t i n V i j n a p t i m a t r a t a Yogacara.

V i j n a p t i m a t r a t a v s . C i t t a m a t r a t a i n l a t e r Yogacara In c o n t r a s t t o t h e C i t t a m a t r a t a the e a r l i e r Y o g a c a r i n s , (Thought-only-ness) d o c t r i n e o f their basic on t h e

Asanga and Vasubandhu expresse d

p o s i t i o n as V i j n a p t i m a t r a t a . nature nature tells

While t h e former d o c t r i n e f o c u s e s

o f t h e s t a t e o f l i b e r a t i o n , t h e l a t t e r attempts t o e x p l a i n t h e

7
o f t h e s t a t e o f bondage. In K ' u e i - c h i ' s terms, C i t t a m a t r a t a us about t h e us about t h e A b s o l u t e , w h i l e V i j n a p t i m a t r a t a t e l l s

8
conventional realm o f experience. proposition; the n a t u r e C i t t a m a t r a t a i s t h u s a more g e n e r a l concerning

i t can be understoo d as an o n t o l o g i c a l a s s e r t i o n

of existence.

V i j n a p t i m a t r a t a , however, i s a much more

s p e c i f i c , e p i s t e m i c . p r o p o s i t i o n t h a t i s i n t e n d e d t o t e l l us about t h e p e r c e p t u a l e r r o r t h a t prevents us from r e a l i z i n g l i b e r a t i o n . i t s primary i n t e n t i o n i s p a t e n t l y s o t e r i o l o g i c a l . extent, o n t o l o g i c a l presuppositions Again,

}

I t i n v o l v e s t o some of existence,

r e g a r d i n g t h e nature

but t h e y a r e not p r i m a r y and a r e n o t , f o r t h e most p a r t , e x p l i c i t l y formulated. I t was V i j n a p t i m a t r a t a t h a t became t h e c e n t r a l p h i l o s o p h i c a l principle the I n d i a n o f C l a s s i c a l Yogacara as. expressed by Asanga and Vasubandhu,

s c h o o l o f Yogacara thought from which t h e f o r m u l a t i o n o f I t was t h i s d o c t r i n e t h a t

Hsuan-tsang and K ' u e i - c h i was d e r i v e d .

p r o v i d e d t h e c o r n e r s t o n e o f t h e a n a l y s i s o f the d e l u s o r y p r o c e s s "by which we remain "bound- t o the w o r l d o f i n e v i t a b l e s u f f e r i n g and woe,

and, as such, i t was

t a k e n by K ' u e i - c h i as t h e theme o f h i s t r e a t i s e E s s a y on V i j n a p t i m a t r a t a . "

t r a n s l a t e d below, "The

V i j n a n a and

Vijnapti

The S a n s k r i t terms v i j n a p t i and v i j n a n a are b o t h p r i m a r y d e r i v a t i v e s o f t h e verb v i j f l a - j activity.. The v e r b vijHd- b o t h are v e r b a l nouns e x p r e s s i n g an (cognate t o

i s made up o f the ^'jnd-

g i g n o s k e i n > g n 5 s i s ; (^noscere; t o know, e t c . ) p l u s t h e p r e p o s i t i o n a l a f f i x vi- which adds t o the r o ot the q u a l i t y o f b e i n g (or doing) asunder, a p a r t , d i s t i n c t o r d i f f e r e n t , a q u a l i f i c a t i o n p a r a l l e l e d i n many cases by that, o f the L a t i n p r e f i x de-/dis-. o f vijHd- i s t o know d i s t i n c t l y or d i s c u r s i v e l y . Thus the b a s i c meaning In a somewhat broader

sense, i t can mean simply t o p e r c e i v e , and a g a i n by e x t e n s i o n : t o be

\ 9
aware or t o be c o n s c i o u s (of something). Examples, o f a l l t h e s e shades

of meaning, and more, can be found i n the Buddhist t e c h n i c a l The nominal forms o f t h i s v e r b , b o t h v i j n a n a and

literature.

vijnapti, specified

r e t a i n t h e r e f e r e n c e t o an a c t i v i t y : t h e y express t h e a c t i o n by t h e v e r b , i n somewhat the same manner as the -ing

forms i n E n g l i s h

(e.g., w a l k i n g , swimming, e t c . as i n : "Running i s good f o r you.""^ ) They do not express a s t a t e o f b e i n g : hence the i n a p p r o p r i a t e n e s s o f ' c o n s c i o u s n e s s , ' the most commonly encountered e q u i v a l e n t f o r - v i j n a n a I f we are t o rende r t h e s e forms i n t o E n g l i s h , the e q u i v a l e n t s s h o u l d
s

p r o p e r l y be v e r b a l nouns ending i n -ing . E n g l i s h are more v e r s a t i l e , but s t i l l

o r -tion.

The

-tion

forms i n

r e t a i n some degree o f ambiguity

as t h e y can be understood i n t h r e e d i f f e r e n t ways.: t h e y can r e f e r t o the act o f d o i n g some a c t i o n (e.g. , "Correction i s what i s needed."); they

can r e f e r t o the t h i n g t h a t i s done (e.g., "There are many o f t h i s form".); and t h e y can a l s o express a s t a t e o f "being was i n a s t a t e o f elation".). -The l a t t e r - o f - t h e s e t h r e e -tion equivalent

manifestations (e.g., "He

categories

must be e x c l u d e d i n the case o f any vijnapti.

f o r v i j n a n a or

What t h e n i s the range o f v i j n a n a as a t e c h n i c a l term? c e r t a i n l y occurs

Vijnana

o f t e n i n Buddhist l i t e r a t u r e w i t h t h e more r e s t r i c t e d In Yogacara t e x t s , however, and p r o b a b l y in

meaning o f p e r c e p t i o n .

e a r l i e r Buddhist w r i t i n g as w e l l , i t i s v e r y o f t e n a l s o used as a more generic designation f o r a l l forms o f mental a c t i v i t y , consciou s and

unconscious.

T h i s i s e v i d e n t , f o r example, i n the range o f

activity be

comprised by t h e e i g h t modes o f v i j n a n a , a Yogacara d o c t r i n e t o d i s c u s s e d below. t o stand for c i t t a One

f i n d s , moreover, passages where v i j n a n a i s s a i d (as specifically for conveys the

( t h o u g h t ), manas (mind), v i j n a n a

perception,

i . e . , the

s i x modes o f e m p i r i c a l p e r c e p t i o n ) , and There i s no best simple

v i j n a p t i as well."'""'"

E n g l i s h equivalent that

t h i s range o f meaning. The

course i s p r o b a b l y as has

to incorporate

term v i j n a n a i n t o our t e c h n i c a l v o c a b u l a r y

a l r e a d y been done

w i t h a number o f other Buddhist concepts : n i r v a n a , karma, dharma, e t c . I f a simple E n g l i s h equivalent f o r v i j n a n a i n i t s broadest, generic sense

12
i s necessary, The then 'mentation' seems f a r p r e f e r a b l e t o 'consciousness.'

action-noun v i j n a p t i , i n c o n t r a s t t o v i j n a n a , i s d e r i v e d form o f the v e rb vijnd- i n the c a u s a t i v e

}

from the c a u s a t i v e

i . e . , vijnapaya-. i s t o make someone

The (else)

b a s i c meaning o f vijnd-

know or d i s t i n g u i s h (something). mean: t o d e c l a r e inform

In C l a s s i c a l S a n s k r i t i t came t o (a s u p e r i o r ) ; t o

(x t o be y ) ; t o announce, t o address

(someone about something), e t c .

Thus the nominal d e r i v a t i v e

v i j n a p t i can r e f e r t o the act o f r e p r e s e n t a t i o n or d e s i g n a t i o n , and i t i s a l s o used t o r e f e r t o the that o b j e c t o f t h a t a c t , i . e . , the t h a t one information

i s made known, the address As

makes (to a s u p e r i o r ) , e t c . and

a t e c h n i c a l term i n the C l a s s i c a l . Yogacara o f Asanga

Vasubandhu, the meaning o f v i j n a p t i seems t o be d e r i v e d most

directly

from the v e r b a l meaning o f d e c l a r i n g or d e s i g n a t i n g x t o be y , as when the Dependent (paratantra) i s mis-taken and t h e n c l u n g t o i n i t s V i j n a p t i thus r e f e r s g e n e r a l l y t o given, using the

Imaginary ( p a r i k a l p i t a ) a s p e c t .

act by which t h i s i s done and,.perhaps, i n some cases t o a p a r t i c u l a r i n s t a n c e o f the a c t . a number o f d i f f e r e n t The

term:has been t r a n s l a t e d by (Suzuki and

equivalents: representation

Hamilton),

i d e a t i o n or i d e i f i c a t i o n and L e v i ) , idee(s)

( L e v i ) , n o t a t i o n or n o t i f i c a t i o n (Frauwallner),

(Demieville

(Lamotte), E r k e n n t n i s

designation

( H u r v i t z ) , e t c . None o f t h e s e ,

however, f u l l y conveys the p a r t i c u l a r 'Denotation' literal

epist'.anic a c t i v i t y the Y o g a c a r i n s seem t o have i n mind. of 'designation' probably

comes t h e c l o s e s t t o r e n d e r i n g the c a u s a t i v e element i n the

meaning, as b o t h o f the term.

r e f l e c t the

grammatical form . be

There i s more however that' s h o u l d be

conveyed by any

e q u i v a l e n t , i f the understood. o f t a k i n g one context,

s p e c i a l Yogacara a p p l i c a t i o n o f the term i s t o f o c u s i n g on the

Asanga and Vasubandhu seem t o be

activity

t h i n g as another, or i n a narrower, e p i s t e m o l o g i c a l by which we come t o know the w o r l d , the process this

on the p r o c e s s

o f concept f o r m a t i o n . aspect

A better E n g l i s h equivalent

for reflectin g

o f v i j n a p t i ' s meaning i s ' c o n c e p t u a l i z a t i o n . '

It i s through that we

t h i s a c t o f c o n c e p t u a l i z a t i o n , a c c o r d i n g t o the Y o g a c a r i n s , construct or. c o n s t i t u t e the w o r l d as we we take i t t o be

g i v e n i n our and

experience;

do t h i s i n a manner t h a t a l l o w s u n d e r s t a n d i n g

conventional

d i s c r i m i n a t i o n , i n a manner n e c e s s a r y t o f u n c t i o n i n t h e T h i s a c t i v i t y i s thus n o t i n i t s e l f n e g a t i v e To t h e extent t h a t we c l i n g t o t h e w o r l d so Thus b l i n d e d t o t h e t r u e i t does

mundane w o r l d .

however become so. constructed Reality

as u l t i m a t e l y r e a l , we a r e deluded.

Thusness o r t a t h a t a

we remain i n e x t r i c a b l y bound t o t h e I t i s i n t h i s sense t h a t t h e

w o r l d o f death and r e b i r t h (samsara).

Y o g a c a r i n s a s s e r t t h a t t h e w o r l d as we know i t i s v i j n a p t i - m a t r a o r c o n c e p t u a l i z a t i o n - o n l y . There a r e two q u e s t i o n s pretation. The f i r s t t h a t remain u n r e s o l v e d i n this i n t e r -

concerns t h e c a u s a t i v e

form o f v i j n a p t i : Why d i d

the Y o g a c a r i n s choose a c a u s a t i v e

derivative of

vignd-

i f t h e y were

r e f e r r i n g t o c o n c e p t u a l i z a t i o n , a p r o c e s s which i s i n t e r n a l and does not n e c e s s a r i l y i n v o l v e some other p a r t y ? when we l o o k t o t h e Chinese t r a n s m i s s i o n The second q u e s t i o n of the doctrine: arises

Why d i d t h e

Chinese t r a n s l a t o r s g e n e r a l l y not d i s t i n g u i s h between v i j n a p t i and vijnana, rendering them b o t h w i t h t h e same c h a r a c t e r ? a r e not u n r e l a t e d I t i s quite

p o s s i b l e that these questions possible t o provide

and, w h i l e i t i s not y e t

f u l l y s a t i s f a c t o r y answers t o them, t h e f o l l o w i n g

d i s c u s s i o n may at l e a s t suggest some p o s s i b i l i t i e s f o r f u r t h e r ex- ploration. V i j n a p t i became a key Yogacara.concept f o r . t h e f i r s t works o f Asanga and Vasubandhu, t h e two f i g u r e s r e s p o n s i b l e first c a r e f u l and s y s t e m a t i c formulation time i n t h e for the loose

o f what.had been a r a t h e r

t r a d i t i o n comprising difficult

s e v e r a l d i f f e r e n t streams o f thought.

I t i s not

t o imagine why t h e y might seek f o r t h e i r p r i n c i p a l d o c t r i n e epistemic

a new, more p r e c i s e term, e s p e c i a l l y given t h e new more orientation of t h e i r analysis.

V i j n a n a was a key concept t o be s u r e ,

47

but

one which a l r e a d y had

a b r o a d range o f d i f f e r e n t meanings, b o t h The new i d e a they sought t o emphasize was

g e n e r a l and more t e c h n i c a l .

c l e a r l y r e l a t e d t o t h i s broad n o t i o n o f v i j n a n a , and t h a t t h e y would choose a form o f the c a u s a t i v e form? Why act o f c a u s i n g , not

i t i s not s u r p r i s i n g But why a

same v e r b , vijnd-.

a form t h a t , i n the' s t r i c t e s t

sense, i n d i c a t e s t h e

o n e s e l f , but.someone e l s e t o know something? Yogacara

T h i s seems i n c o n s i s t e n t w i t h t h e b a s i c i n t e n t i o n o f the analysis. They were not concerned w i t h how we ourselves we

cause o t h e r s t o have and,

knowledge, but

r a t h e r w i t h how

come t o have knowledge

c o i n c i d e n t a l l y , come t o be deluded w i t h r e s p e c t t o R e a l i t y . p u r e l y i n t e r n a l , r e f l e x i v e p r o c e s s , not one might expect the c a u s a t i v e t o imply. forms o f vijna- vijnapti? available. one

This i s a as

i n v o l v i n g a second p a r t y t h e r e were c e r t a i n l y

And Why

other,

non-causative

not v i j n a t i , f o r example,

r a t h e r than t h e One

p o s s i b i l i t y i s t h a t t h e c a u s a t i v e aspect

of v i j n a p t i

by having

t h a t time had been d i l u t e d i n c o n v e n t i o n a l usage t o the p o i n t o f lost i t s f o r c e i n the s t r i c t e s t sense o f "one

p a r t y causes another p a r t y a looser

t o do x."

T h i s i s c e r t a i n l y p o s s i b l e ; but

even i f i t allows

use o f v i j n a p t i , i t s t i l l particular form.

does not e x p l a i n the a t t r a c t i v e n e s s o f t h a t

There i s one

p o s s i b i l i t y t h a t may

account f o r t h e a t t r a c t i v e n e s s f u r t h e r , more and

o f the p a r t i c u l a r term v i j n a p t i , one t h a t . w a r r a n t s diachronic

study: the p o s s i b l e r e l a t i o n s h i p between v i j n a p t i

p r a j n a p t i , a term a l r e a d y by Asanga's time i n the t e c h n i c a l v o c a b u l a r y

13
of the Sautrantika's and t h e Madhyamikas. I t i s perhaps no and coincidence

t h a t Asanga choose a. term t h a t was

both.formally

semantically p a r a l l e l

t o t h e Madhyamika term f o r the w o r l d - c o n s t r u c t i n g

process.

P r a j n a p t i has

been d e f i n e d as r e f e r r i n g t o the

designations "the

or the language c o n s t r u c t s by which we superimposition who has of

r e l a t e . t o the w o r l d , as
1

'concepts' onto bare e x p e r i e n c e . " ^

Douglas Daye, contemporary

a s p e c i a l i n t e r e s t i n r e l a t i n g Madhyamika t o

developments in. Western p h i l o s o p h y ,

says about p r a j n a p t i :

CThe Madhyamika! concept o f language c o n s t r u c t s ( p r a j n a p t i ) i s an accommodation t o the Abhidharma S a u t r a n t i k a answer t h a t a l l dharmas are p r a j n a p t i s , i . e . , f r u i t f u l f i c t i o n s , a p p r o p r i a t e but unconfirmable. o u t s i d e t h e systemic context o f dharma a n a l y s i s language. As we s h a l l see, t h e r e i s a l s o a Madhyamika acknowledgement o f t h i s p r o b l e m a t i c , so, j u s t as p r a j n a p t i s are f r u i t f u l f i c t i o n s w i t h i n the r e l i g i o u s language frameworks, we f i n d i n a s i m i l a r manner t h a t the word emptiness ( s u n y a t a ) i s s a i d a l s o t o be merely a prajnapti; i t i s a f r u i t f u l f i c t i o n which, i f r e i f i e d , l e a d s t o c o n f u s i o n s which o b v i a t e the d e s i r a b l e r e l i g i o u s ends f o r which b o t h the concepts o f emptiness and dharma a n a l y s i s have been generated. Another way t o say the same t h i n g i s t h a t p r a j n a p t i ( s ) , upayas, and the "emptiness o f emptiness" are r e f l e x i v e metagrids which r e f e r t o r e l a t i o n - s h i p s o f e p i s t e m i c e v a l u a t i o n but not t o the o n t o l o g i c a l e n t i t i e s presupposed by the world's way o f t a l i n g . - ^

The

v i j n a p t i o f Asanga and Vasubandhu c e r t a i n l y seems t o have p l a y e d

in

t h e i r system a p a r a l l e l r o l e t o p r a j n a p t i . i n . t h e Madhyamika system. With the transmission second q u e s t i o n r a i s e d above we t u r n t o the Chinese

o f V i j n a p t i m a t r a t a t o ask why

t h e Chinese t r a n s l a t o r s w e i -

choose t o render t h i s key shih 3^

d o c t r i n e w i t h the am i g u o u s e q u i v a l e n t character s h i h I f ^ ? , (to for vijnana. One

u s i n g f o r v i j n a p t i the same e q u i v a l e n t

recognize,

t o know) the

used s t a n d a r d l y simple solution.

This too i s

a problem t h a t y i e l d s t o no i t was not not a case o f simply

t h i n g i s c l e a r j however

c o n f u s i n g the two

S a n s k r i t words, c e r t a i n l y The fact i s

i n the case o f Hsuan-tsang and K ' u e i - c h i , a t l e a s t . terms c o u l d and K ' u e i - c h i .

e a s i l y e s t a b l i s h e d t h a t the two

o f t e n were d i s t i n g u i s h e d T h e i r standard equivalent is liao

i n the w r i t i n g s o f Hsuan-tsang and for v i j n a p t i when i t i s t o be

d i s t i n g u i s h e d from v i j n a n a

(to understand) o r l i a o - f e n ~f ^ft l i a o - t a

which K ' u e i - c h i i n t u r n g l o s s e s as ( t o d i s -

( t o understand , comprehend) and f e n - p i e h ^ ^

criminate or discern). generic

T h i s i s c l e a r l y not v i j n a n a (mentation) i n t h e (thought). K ' u e i - c h i i n - while

sense as synononymous w i t h c i t t a

d i c a t e s t h i s i n h i s d i s c u s s i o n o f why t h e s u t r a s emphasize c i t t a the s a s t r a s emphasize vijnapti."'"^ The

Chinese g l o s s o f v i j n a p t i i s i n f a c t v e r y c l o s e , i n b o t h

form and meaning, t o t h e T i b e t a n e q u i v a l e n t provides

vnam par rig,

and t h a t question

some i n t e r e s t i n g i n f o r m a t i o n w i t h r e s p e c t t o t h e f i r s t N e i t h e r t h e Chinese or t h e T i b e t a n s rendered

r a i s e d above.

vijnapti

w i t h a c a u s a t i v e form, i n d i c a t i n g t h a t t h e c a u s a t i v e , second-person- d i r e c t e d aspect was not a prominent f e a t u r e i n t h e g l o s s o f t h e term

IT

t h a t t h e y r e c e i v e d from t h e i r I n d i a n

teachers.

While i t i s t h u s not d i f f i c u l t t o e s t a b l i s h t h a t Hsuan-tsang and K ' u e i - c h i understoo d v i j n a p t i as a term d i s t i n c t vijnana (mentation), the question from t h e g e n e r i c r e n d e r ed

s t i l l remains o f why t h e y .

v i j n a p t i with shih

"^jjj^

as w e l l as w i t h l i a o

Two c o n s i d e r a t i o n s First, s h i h was

may have p l a y e d at l e a s t

some r o l e i n t h e i r d e c i s i o n .

a l r e a d y w e l l - e s t a b l i s h e d i n t h e Chinese Buddhist. t r a d i t i o n as an equivalent f o r b o t h v i j n a n a and v i j n a p t i , e s p e c i a l l y i n t h e e a r l i e r

Yogacara t r a n s l a t i o n s done by Paramartha (Mahayana-samgraha, Trimsika.) and P r a b h a k a r a m i t r a . ( M a h a y a n a - s u t r a l a n k a r a ) . may have f e l t t h e e x p r e s s i o n w e i - s h i h Hsuan-tsang and K ' u e i - c h i

'^'l^was a l r e a d y so w e l l -
and f r e q u e n t

e s t a b l i s h e d t h a t i t should be l e f t , r e l y i n g on t h e context g l o s s e s t o make t h e n e c e s s a r y distinctions.clear.

A l s o , u s i n g s h i h "3^

f o r b o t h does r e f l e c t t h e i n t e g r a l r e l a t i o n s h i p between v i j n a n a and v i j n a p t i , a f a c t apparent i n S a n s k r i t . f r o m t h e common r o o t , but

obscured i n Chinese when two

u n r e l a t e d c h a r a c t e r s are used. a r e , i n the end, reduce d t o

With t h i s second q u e s t i o n we speculation. The above may

w e l l have been f a c t o r s i n the d e c i s i o n , as an adequate e x p l a n a t i o n . There

but t h e y are d i f f i c u l t t o accept

were many o t h e r e s t a b l i s h e d e q u i v a l e n t s thatHsuan-tsang d i d change: transcriptions l i k e alaya ^ ^

o r

the o l d e r

^^^^

and

t r a n s -

l a t i o n s as w e l l : p i e n - c h i - s o - c h i h h s i n g svabhava i n the p l a c e o f the o l d e r f e n - p i e h h s i n g ^ he r e - t r a n s l a t e d a l l t h e important (except

1

*|for p a r i k a l p i t a - ^j'} ''j^.et c. Besides,

V i j n a p t i m a t r a t a Yogacara works so c o n s i s t e n c y was not a

f o r the Mahayana-sutralankaTa);

s e r i o u s problem.

F i n a l l y t h e r e were c e r t a i n l y other

s u i t a b l e ways o f

r e n d e r i n g v i j n a p t i i n t o Chinese: Lahkdvatdra the b e g i n n i n g rendered and

i n t h e l a t e r t r a n s l a t i o n o f the e d i t e d by Fa-tsan g find and o t h e r s vijnapti at

done by Siksananda and o f the 8th c e n t u r y ,

f o r example, we
o r

chia-ming

^Ij^J^, ( l i t . :

suppositional

c o n v e n t i o n a l names) provided

c h i a - s h i h - s h e i | ^ ^ ^ " ^ ^ ( s u p p o s i t i o n a l l y or c o n v e n t i o n a l l y
1

or e s t a b l i s h e d ) . ^ for

Why

Hsiian-tsang and K ' u e i - c h i r e t a i n e d s h i h

v i j n a p t i t h u s remains a conundrum.

YOGACARA PSYCHOLOGY

The Yogacarin s

had

from the b e g i n n i n g

a special interest

i n the why

s t r u c t u r e s o f mental a c t i v i t y .

They sought t o understand not o n l y a l s o how

human s u f f e r i n g i s the r e s u l t o f d e l u s i o n , but perpetrated

the d e l u s i o n i s are.

what the p s y c h o l o g i c a l mechanics o f t h i s p r o c e s s o f samsara and

A f f i r m i n g the fundamental Mahayana equatio n they went on t o ask why, even i n the l i g h t

nirvana, still

o f r e a s o n , people

o b s t i n a t e l y c l i n g t o t h e d e l u s i o n s by which t h e y are bound. felt

They

t h a t an u n d e r s t a n d i n g o f t h e n a t u r e o f mental a c t i v i t y , c o n s c i o u s

and u n c o n s c i o u s , was n e c e s s a r y i f we are t o f r e e o u r s e l v e s o f t h e o b s t a c l e s t o enlightenment. I n t h e course o f t h e i r a n a l y s i s t h e y . which '

developed a s o p h i s t i c a t e d p h i l o s o p h y o f mind and a p s y c h o l o g y i n c l u d e d an e x p l i c i t t h e o r y o f unconscious m o t i v a t i o n . The E i g h t Modes o f Mental Activity 19

The c e n t r a l d o c t i n e i n t h e Yogacara p s y c h o l o g y i s t h e i r of t h e e i g h t modes o f mental a c t i v i t y o r mentation

analysis

( v i j n a n a ) , a paradigm

that represents the culmination o f a long t r a d i t i o n o f p s y c h o l o g i c a l i n t e r e s t and s p e c u l a t i o n i n Buddhist thought. The Agama l i t e r a t u r e

i n c l u d e s s e v e r a l models f o r u n d e r s t a n d i n g t h e n o e t i c aspect o f human experience. What was perhaps t h e e a r l i e s t a n a l y s i s o f man, t h e psycho-

p h y s i c a l organism p o s i t e d an i n s e p a r a b l e , d u a l n a t u r e termed name-and- form (nama-rupa). Rupa, o r form, was g l o s s e d as t h e f o u r p r i m a r y (mahabhuta.) : e a r t h , water, fire and a i r ; w h i l e naman was under f a c t o r s o f what we con-

elements

stood t o comprise

a l l t h e n o e t i c , non-formal individual.

v e n t i o n a l l y know as. the

The F i v e Skandha f o r m u l a , which has i t s o r i g i n s i n t h e same p e r i o d , r e f l e c t s even more t h e s u b j e c t i v e o r i e n t a t i o n t h a t was c h a r a c t e r istic a l r e a d y i n e a r l y Buddhist thought. In t h i s a n a l y s i s the f i r s t is still rupa ( f o r m ) , but feeling

aggregate

(skandha) o f t h e human-personality

the n o e t i c component i s d i v i d e d i n t o f o u r d i f f e r e n t a g g r e g a t e s: or s e n s a t i o n (yedana), c o n c e p t i o n (samjna), p r e d i s p o s i t i o n s

(samskarah)

and d i s c r i m i n a t i o n o r p e r c e p t i o n ( v i j n a n a ) .

The d i s t i n c t i o n s between,

and t h e r e l a t i o n s h i p s among, t h e s e f o u r f a c t o r s were, however, never

adequately d i s t i n g u i s h e d . With t h e Abhidharma l i t e r a t u r e a n o t h e r , more paradigm Here t h e r e came t o t h e f o r e : systematic (vijnana).

t h e s i x modes o f p e r c e p t i o n

i s c l e a r l y an attempt t o understand t h e p r o c e s s and t h e and c o n c e p t u a l organization. The f i r s t

s t r u c t u r e s o f sensory p e r c e p t i o n

f i v e modes c o r r e s p o n d t o t h e f i v e sense f a c u l t i e s and are i n v o l v e d i n rudimentary, e m p i r i c a l perception. the The s i x t h mode, mano-vijnana, i s

a c t i v i t y o f u n i f y i n g o r o r g a n i z i n g t h e raw sense d a t a i n t o t h e framework by which we r e l a t e t o our e x p e r i e n c e . order For the activity

conceptual

e a r l y Abhidharmikas, t h e s i x t h was t h e h i g h e s t

of noetic

c o r r e s p o n d i n g t o what has been c a l l e d mind o r i n t e l l e c t tradition. the

i n t h e Western function plus

In t h e s i x - v i j n a n a a n a l y s i s t h i s c o o r d i n a t i v e

f i v e modes o f e m p i r i c a l p e r c e p t i o n activity.

were thus thought t o cover t h e

f u l l range o f mental

With t h e f l o w e r i n g o f p h i l o s p h i c d i s c u s s i o n and argument i n t h e s c h o l a s t i c p e r i o d , however, a number.of problems were r a i s e d t h a t cated s e r i o u s d e f i c i e n c i e s , i n t h e s i x - f o l d a n a l y s i s . The Y o g a c a r i n s were, w i t h r e s p e c t to religious practice, trance. I t was t h e y , i n range of i n d i -

s p e c i a l i s t s in. the

c u l t i v a t i o n o f meditative

p a r t i c u l a r , who f e l t . t h a t t h e s i x modes d i d n o t exhaust t h e f u l l o f mental a c t i v i t y : i t c o u l d n o t account f o r some o f t h e k i n d s

c o g n i t i o n t h e y had e x p e r i e n c e d d i r e c t l y o r i n t u i t i v e l y i n m e d i t a t i o n . They p o i n t e d out, moreover, t h a t t h e r e must be some a d d i t i o n a l mode o f

mental a c t i v i t y t o account f o r t h e c o n t i n u i t y o f t h e i n d i v i d u a l p e r s o n a l i t y through, p e r i o d s when t h e f i r s t in s i x modes a r e i n o p e r a t i v e o f meditative i n deep s l e e p ,

u n c o n s c i o u s n e s s , i n some k i n d s

t r a n c e , and i n t h e c To s o l v e these problems

t r a n s i t i o n from one l i f e t o t h e next r e b i r t h .

t h e y proposed t h e a d d i t i o n o f two f u r t h e r modes: manas (mind) and a l a y a vijnana ( s t o r e - m e n t a t i o n ) . In t h e Yogacara scheme - o f e i g h t v i j n a n a s , manas' then became t h e seventh mode o f mental a c t i v i t y . Strictly speaking manas means mind, a The Y o g a c a r i n s g l o s s i t l i k e the

t h i n g o r e n t i t y , and so i t may appear t o u s .

however as manana ( r e f l e c t i v e c o g i t a t i o n , t h i n k i n g ) , and i t ,

20
other modes, s h o u l d be understoo d as an a c t i v i t y . f o r our awareness o f t h e s u b j e c t - o b j e c t dichotomy; Manas i s r e s p o n s i b l e i n the u n p u r i f i e d function

s t a t e , as klista-manas, ( d e f i l e d mind), i t i s t h e e g o - p o s t u l a t i n g and,

t h u s , t h e source and t h e l o c u s o f t h e d e l u s i o n t h a t obscures en- Hence t h e c r u c i a l r o l e t h a t manas p l a y s i n Yogacara

lightenment. soteriology.

T h i s d e l u s i o n p e r s i s t s because manas t a k e s as t h e o b j e c t (alambana) o f i t s r e f l e c t i v e a c t i v i t y . t h e e i g h t h mode o f mental the a l a y a - v i j n a n a , r e i f y i n g i t i n t o a ' s e l f (atman) o r ego. activity,

In t h e (avidya),

Yogacara a n a l y s i s t h i s i s t h e p r i m a r y a c t c o n s t i t u t i n g n e s c i e n c e the source o f a l l a f f l i c t i o n s .

Thus manas i t s e l f - i s not s e l f - c o n s c i o u s -

ness, o r t h e ego; but t h e i n t e r a c t i o n between manas and t h e a l a y a - v i j n a n a is. The a l a y a - v i j n a n a . t o o , as we s h a l l s e e , i s not a t h i n g , but r a t h e r a When manas i s d i r e c t e d towards t h e a l a y a ,

continuum o f d i s c r e t e events.

however, i t p r o j e c t s onto t h e continuum a u n i f y i n g i d e n t i t y : i t i s then that s e l f - c o n s c i o u s n e s s Short i s born and one t h i n k s o f " o n e s e l f " as an i n d i -

vidual.

o f enlightenment t h i s p o r t i o n o f t h e manas a c t i v i t y remains i t never

u n c o n s c i o u s n e s s , though, u n l i k e mano-vijnana (the s i x t h v i j n a n a )

21
ceases, throughout t h e course o f normal human The substructure existence.

eighth vijnana according t o the Yogacarins i s the l a t e n t o f a l l mental a c t i v i t y . As such, i t i s d i s t i n g u i s h e d from

the o t h e r seven v i j n a n a s . which are s a i d t o be the m a n i f e s t or p r o c e e d i n g modes o f mental a c t i v i t y ( p r a v r t t i - v i j n a n a

^jjfc)

I f the a c t i v i t y of

manas i s p a r t i a l l y c o n s c i o u s and p a r t i a l l y unconscious as i n d i c a t e d : above, the a c t i v i t y o f the e i g h t h v i j n a n a i s t o t a l l y u n c o n s c i o u s . t h i s broades t sense i t bears the d e s i g n a t i o n fundamental
:

In

mentation

(mula-vijnana) , but i t i s encountered more f r e q u e n t l y under s e v e r a l o t h e r names r e f e r r i n g t o s p e c i f i c a s p e c t s o f i t s f u n c t i o n . Before d i s c u s s i n g

the t h r e e f u n c t i o n s o f the e i g h t h v i j n a n a as l a i d out i n the Ch'eng- wei-shih-lim i t i s n e c e s s a r y t o i n t r o d u c e two f u r t h e r terms, and b i j a vasana

( i m p r e s s i o n , i m p r e g n a t i o n, permeation, perfuming)

(seed, t r a c e , unconscious

p o t e n t i a l i t y ) , the key. concepts i n t h e Yogacara t h e o r y o f t h e c o n d i t i o n i n g o f a l l human a c t i o n .

Vasam.a i s t h e p r o c e s s by which t r a c e s o f former a c t i o n , t h e b i j a s o r s e e d - p o t e n t i a l i t i e s , are l a i d down and r e t a i n e d , i n t h e o f t h e substratum mental a c t i v i t y continuum

( i . e . , i n the U n c o n s c i o u s ) . Vasana verb vasaya-: as reflected

i s g e n e r a l l y s a i d t o be d e r i v e d from t h e denominative t o make f r a g r a n t , t o perfume, t o scent i n the Chinese e q u i v a l e n t h s u n - h s i ^ ^ habituation).

( c f . v a s a : perfume),

(perfuming r e p e t i t i o n or

I t seems a l s o t o have been a s s o c i a t e d w i t h ( i f not (to d w e l l ) which, i n dwelling i n the This

h i s t o r i c a l l y d e r i v e d from) the c a u s a t i v e o f ^vas the nominal

form vasana, r e f e r s t o an i m p r e s s i o n l e f t

mind,and by e x t e n s i o n t o a n o t i o n , an i d e a , a f a l s e n o t i o n , e t c . l a t t e r association with e q u i v a l e n t : bag rial). ^vas

i s probably r e f l e c t e d i n the Tibetan c f . , anusaya: bag la

ehags i n c l i n a t i o n s or p r o p e n s i t y ;

By t h i s p r o c e s s o f vasana, unconscious energy p a t t e r n s o r

i n c l i n a t i o n s are impressed upon the stream o f mentation by e v e ry a c t i o n we perform. These s e e d - p o t e n t i a l i t i e s then develop as p a r t o f the

55

stream u n t i l , e v e n t u a l l y , t h e y come t o f r u i t i o n , a f f e c t i n g our b e h a v i o r at some l a t e r p o i n t i n t i m e . T h i s " r i p e n i n g o f t h e seeds" p e r s i s t s not but i n t o f u t u r e l i v e s as w e l l , t h i s

o n l y throughout one's e n t i r e l i f e ,

b e i n g n e c e s s a r y o f course t o account f o r t h e fundamental law o f c a u s a t i o n i n t h e form o f karmic r e t r i b u t i o n . For the Yogacarins, t h e s i x modes

o f mental a c t i v i t y c o u l d not a d e q u a t e l y account f o r t h e p e r s i s t e n c e o f t h i s vasana p r o c e s s , e s p e c i a l l y g i v e n i t s unconscious n a t u r e . Hence

the n e c e s s i t y o f t h e e i g h t h v i j n a n a . The focuses d i s c u s s i o n o f the eighth v i j n a n a i n the different c h a r a c t e r i s t i c s , each h a v i n g Ch'eng-wei-shih-lun i t s own p a r -

on t h r e e

t i c u l a r d e s i g n a t i o n : t h e e i g h t h as a l a y a - v i j n a n a , as

s a r v a b T j a k a -

22
v i j n a n a , and as v i p a k a - v i j n a n a . considered Thus we f i n d t h e e i g h t h vijnana ),

i n terms o f i t s e s s e n t i a l c h a r a c t e r i s t i c

( s v a - l a k s a n a

i n terms o f i t s f u n c t i o n as a cause f u n c t i o n as an e f f e c t (phala ).

(hetu 13 ), and i n terms o f i t s ^ With r e g a r d t o i t s e s s e n t i a l considered

c h a r a c t e r i s t i c , t h e e i g h t h v i j n a n a i s c a l l e d t h e a l a y a - v i j n a n a ; i n i t s r o l e as cause, i t has t h e s p e c i a l name s a r v a b T j a k a a l l t h e seeds; and c o n s i d e r e d i n i t s r o l e as t h e r e s u l t

or bearer o f

o f previous

a c t s , i . e . , as e f f e c t , i t i s g i v e n t h e s p e c i a l name v i p a k a - v i j n a n a o r f r u i t i o n mentation. v i jnana. and The most f a m i l i a r , o f t h e s e i s , o f course a l a y a -

The second two d e s i g n a t i o n s, a l s o occur

v e r y f r e q u e n t l y however, aspect of the

are important because t h e y i n d i c a t e a cause and e f f e c t

e i g h t h v i j n a n a t o which K ' u e i - c h i f r e q u e n t l y r e f e r s . A l a y a - v i j n a n a equivalents: has been r e n d e r e d w i t h a number o f d i f f e r e n t consciousness, Grund-

s t o r e - c o n s c i o u s n e s s , . f o u n d a t i o n

erkennen ( F r a u w a l l n e r ) , c o n n a i s s a n c e - r e c e p t a c l e trefonds (Levi), etc.

(Lamotte), o r c o n n a i s s a n c e -

The word a l a y a i s from t h e S a n s k r i t v e r b ~tl~ -

meaning t o c l i n g t o , adhere t o , a l i g h t on, o r he hidden i n .

The nominal i s used

form a l a y a can mean a f i r m or fundamental base, and by e x t e n s i o n t o r e f e r t o a d w e l l i n g or home.

F o l l o w i n g an e s t a b l i s h e d t r a d i t i o n , Hsiian-tsang and K ' u e i - c h i rendered a l a y a - v i j n a n a as t s a n g - s h i h J u s t as o f t e n , however,

they, use t h e t r a n s c r i p t i o n j ^ j w h i c h t o r e p l a c e an o l d e r form.

was i n t r o d u c e d by Hsiian-tsang
y

The c h a r a c t e r ^ g y has two main r e a d i n g s i n

2
Chinese: as a verb (now r e a d t s ' a n g ) i t means t o hide away, t o embrace J, i t i s used

or b e a r , t o s t o r e up and save; t o r e f e r t o a granary

as a noun (now r e a d t s a n g

o r storehouse ,

i . e . , t h e p l a c e where something

i s s t o r e d up o r hidden away. The e i g h t h v i j n a n a i s . s a i d i n t h e Ch''eng-wei-shih-tun senses: i t i s a c t i v e l y alaya t o be

alaya i n three differen t

(neng-ts'ang jrt^ ( s o - t s ' a ng

i n t h a t i t " s t o r e s " t h e seeds ( b i j a s ) ; i t i s p a s s i v e l y a l a y a ft\ ^ ^

U

^ a t i t i s what i s "perfumed" o r permeated by a l l a c t i o n s p e r o f unconscious c o n d i t i o n i n g o r i m p r e s s i on

formed t h r o u g h t h e p r o c e s s (vasana); ts'a.ng enduring

f i n a l l y i t i s a l a y a i n t h e sense o f b e i n g c l u n g t o ( c h i h -

jjj^))
self

by t h e seventh v i j n a n a (atman) o r ego.

(manas) which mistakes i t f o r an three

K ' u e i - c h i t a k e s t h e l a s t o f these or b a s i c .

senses o f a l a y a t o be t h e most important correspond sarvabTj:aka The t o t h e o t h e r two d e s i g n a t i o n s and v i p a k a .

The l a t t e r two

for the eighth Vijnana:

d e s i g n a t i o n s a r v a b i j a k a - v i j n a n a , i . e . , mentation h o l d i n g

a l l t h e seeds, r e f e r s t o t h e e i g h t h v i j n a n a i n i t s c a p a c i t y o f b e i n g the cause o f a l l events. a c q u i r e d , without I t r e t a i n s a l l t h e seeds, b o t h i n n a t e and

l o s s u n t i l t h e y a r e ready t o come t o f r u i t i o n i n t h e K ' u e i - c h i c o r r e l a t e s t h e s a r v a b i j a k a

form o f some f u t u r e a c t i o n .

aspect alaya.

of. the e i g h t h v i j n a n a w i t h t h e a c t i v e (neng-ts'ang) sense o f

The

t h i r d d e s i g n a t i o n , v i p a k a - v i j n a n a ,

i.e., fruition

or

r e t r i b u t i o n mentation', r e f e r s t o the e i g h t h v i j n a n a i n i t s c a p a c i t y o f being the e f f e c t of a l l previous a c t i o n s . As t h e u n d e r l y i n g stream o f seeds o f

mentationj i t i s what has been impregnated or "perfumed" by t h e a l l previous acts....As such, i t i s t h e i r " f r u i t " or e f f e c t . o f the e i g h t h v i j f i a n a w i t h t h e

K ' u e i - c h i passive

c o r r e l a t e s t h e v i p a k a aspect (so-ts'ang) sense o f a l a y a .

A l a y a and Atman We was have seen t h a t the e i g h t h v i j n a n a d o c t r i n e o f the Yogacarins

an attempt t o d e a l w i t h the problem o f c o n t i n u i t y : t h e

persistence r e t r i -

o f the i n d i v i d u a l p e r s o n a l i t y and the c a u s a l e f f i c a c y o f karmic b u t i o n . Both o f t h e s e aspect s o f c o n t i n u i t y must be p r e s e r v e d

i f there

i s t o be any meaning i n r e l i g i o u s c u l t i v a t i o n , i n t h e quest liberation. The problem has most i n g e n i o u s

for

i n n o v a t i o n o f the Yogacara c o l u t i o n t o Beginning with

this

a l s o been the most misunderstood.

their has

contemporary c r i t i c s w i t h i n the Buddhist been r a i s e d a g a i n s t the Yogacarins the U p a n i s a d i c

t r a d i t i o n , the charge t h a t

i s t h a t the a l a y a - v i j n a n a i s

simply While i t

atman, the immutable S e l f or S o u l , i n d i s g u i s e . classical

i s f r u i t f u l t o consider the i n f l u e n c e . o f e a r l y Indian p h i l o s o p h y - e s p e c i a l l y Sahkhya f o r example the suggestion that.theYogacarins

on t h i s Buddhist

school, Buddhist

abandoned or b e t r a y e d

the b a s i c

d o c t r i n e o f anatman ( n o - s o u l ) i n v o l v e s a m i s u n d e r s t a n d i n g o f t h e Yogacara c o n c e p t i o n o f a l a y a , and o f v i j n a n a as w e l l . Moreover, i t

m i s d i r e c t s one's a t t e n t i o n away from t h e r e a l i n n o v a t i o n the Y o g a c a r i n s i n t h e i r t h e o r y First

i n t r o d u c e d by

o f t h e e i g h t modes o f mental a c t i v i t y . continuity

o f a l l , with respect t o the nature o f personal

throughout one's own l i f e

and from one l i f e t o t h e n e x t , t h e Y o g a c a r i n s

employed e s s e n t i a l l y ' t h e same argument used by a l l B u d d h i s ts t o a v o i d p o s i t i n g a permanent, immutable substance o r s o u l . is indeed The e i g h t h vijnana

s a i d t o p e r s i s t , but i n a q u i t e p a r t i c u l a r manner: " i t proceeds of a river" (tac c a v a r t a t e s r o t a s a u g h a v a t ) o r , i n

on l i k e t h e c u r r e n t

the Chinese, e q u i v a l e n t , " p e r p e t u a l l y t u r n i n g l i k e a r a g i n g t o r r e n t " The r i v e r flows along., always d i f f e r e n t , and y e t Even t h e over

we c o n s i d e r - i t t h e same r i v e r from one moment t o t h e n e x t . p e c u l i a r c u r r e n t s and eddies

remain t h e same o r s h i f t o n l y s l o w l y

a l o n g p e r i o d o f time as t h e o b s t r u c t i o n s t o t h e f l o w a r e g r a d u a l l y s h i f t e d about o r worn away. t h i s i s not t o say t h a t t h e r e The So a l s o does p e r s o n a l i t y " p e r s i s t " , but i s some u n d e r l y i n g "immutable p e r s i s t e n t " .

Y o g a c a r i n s go t o some p a i n s t o e s t a b l i s h t h a t what " p e r s i s t s " i s o f momentary e v e n t s, each a r i s i n g and t h e n p e r i s h i n g t o g i v e If there

the. stream

way t o t h e next.

Thus t h e y p o s i t c o n t i n u i t y , but n o t permanence. i n t h e sense o f immutable

the e i g h t h v i j n a n a were permanent

c o u l d be no "perfuming" (vasana), no unconscious, h a b i t u a t i o n , because the e i g h t h v i j n a n a c o u l d not be a l t e r e d i n any way by t h e i n f l u e n c e o f performed a c t s . connection I t i t were n o t c o n t i n u o u s , on t h e o t h e r hand, c a u s a l

would be broken, t h e r e would be no l i n k between cause and

e f f e c t , between r e l i g i o u s p r a c t i c e and a t t a i n i n g l i b e r a t i o n . Does.this f l o w ever cease? Is t h i s substratum a c t i v i t y o f t h e t o t h e Ch'eng-wei- forever. Certain

eighth., v i j n a n a ever e n t i r e l y broken o f f ? shih-Zun

}

According

t h e e i g h t h v i j n a n a , i n some form, c o n t i n u e s

o f i t s f u n c t i o n s , however, cease at c e r t a i n stages lightenment. The a l a y a f u n c t i o n self

on t h e p a t h t o e n -

- i . e . , t h e e i g h t h v i j n a n a as m i s t a k en ceases i n those who have become a r h a t s .

by manas t o be an enduring The

Dharmapala. t r a d i t i o n f o l l o w e d by Hsuan-tsang and K ' u e i - c h i i n t e r p r e t s

t h i s t o mean those who have e l i m i n a t e d t h e o b s t r u c t i o n c o n s t i t u t e d by t h e

24
afflictions (klesavarana). The seeds o r t r a c e s o f t h e a f f l i c t i o n s a r e s a i n t s , i n the vipaka or

s t i l l present fruition manifest not

i n the eighth v i j n a n a o f these

f u n c t i o n , but t h e s e activity.

seeds no l o n g e r come t o f r u i t i o n i n any

These s a i n t s are thus c a l l e d b o d h i s a t t v a s who do

f a l l back ( a v a i v a r t i k a b o d h i s a t t v a h ) . Those-, who have thus e l i m i n a t e d arhats, the bodhisattvas (klesabTja)

t h e o b s t a c l e o f t h e a f f l i c t i o n s can i n c l u d e t h e sravaka

pratyeka-buddhas and, a c c o r d i n g t o t h e Dharmapala t r a d i t i o n , from t h e E i g h t h t o Tenth.Lands. p e r s i s t even i n these continues.. Because t h e a f f l i c t i o n - s e e d s

s a i n t s , the vipaka function o f the eighth vijnana

T h i s i s brought t o an end o n l y i n t h e T a t h a g a ta o f f u l l y -

r e a l i z e d ' Buddhas, at which p o i n t t h e e i g h t h v i j n a n a i s s a i d t o become 25 amala- o r v i m a l a - v i j n a n a , pure o r immaculate mentation. The p o i n t on which t h e Y o g a c a r i n explanation o f i n d i v i d u a l Buddhists find

c o n t i n u i t y most s i g n i f i c a n t l y d i f f e r s from t h a t o f t h e e a r l i e r i s that with t h e i r conception

o f t h e seventh and e i g h t h v i j n a n a s we m e n t a t i o n.

an e x p l i c i t t h e o r y o f a c t i v e , y e t q u i t e u n c o n s c i o u s ,

This

seems t o be t h e r e a l i n n o v a t i o n o f Yogacara p s y c h o l o g y : a theory accounting

w e l l - d e v e l o p e d

f o r t h e p e r s i s t e n c e i n t h e unconsciou s o f energy future action. This i s the

p a t t e r n s which have t h e p o t e n t i a l t o a f f e c t Yogacara t h e o r y o f dynamic unconscious

motivation.

6o

The Components o f P e r c e p t i o n Another important t h e o r y o f t h e Yogacara p h i l o s o p h y o f mind t h a t

i s taken up i n K ' u e i - c h i ' s essay

i s t h e bhaga d o c t r i n e , t h e a n a l y s i s o f The l a t e r Yogacara s c h o l i a s t s

the components (bhaga) o f p e r c e p t i o n . recognized

f o u r v a r i a n t s o f t h i s d o c t r i n e , each a n a l y z i n g p e r c e p t i o n
26

i n t o one, two, t h r e e , o r f o u r components r e s p e c t i v e l y .

The Dharmapala

t r a d i t i o n f o l l o w e d b y K ' u e i - c h i was t h e s c h o o l t h a t p o s i t e d f o u r components i n a l l : t h e s u b j e c t i v e o r n o e t i c component or noematic component ( s v a s a m v i t t i - b h a g a ) ( n i m i t t a - b h a g a ) , (darsana-bhaga), t h e o b j e c t i v e component component

t h e s e l f - v e r i f y i n g

and t h e v e r i f i e r o f t h e s e l f - v e r i f y i n g

( s a m v i t t i - s v a s a m v i t t i - b h a g a ) . . According:to t h i s t h e o r y t h e r e a r e , i n t h e act o f p e r c e p t i o n ,

two r e c i p r o c a l ' a s p e c t s : t h e c o n s t i t u t i n g " s u b j e c t " o r n o e s i s and the c o n s t i t u t e d " o b j e c t " o r noema. Both o f t h e s e are components o f t h e at t h i s l e v e l o f p o i n t i s t h e c o r r e -

i n t e r n a l a c t o f p e r c e p t i o n : t h e r e i s no q u e s t i o n a n a l y s i s . o f any " e x t e r n a l o b j e c t . " The important

l a t i v e r e l a t i o n s h i p between t h e two: each presupposes t h e i n e v i t a b l e , as i t i s , a f u n c t i o n o f t h e manas a c t i v i t y . a " s e l f " without having an " o t h e r , " I t i s i m p o s s i b l e t o have case

though t h e " o t h e r " i n t h i s

i s p u r e l y i n t e r n a l o r noematic. i n t e n t i o n a l i t y ' o f consciousness: i s an i n t e n t i o n a l o b j e c t .

Implicit

here a l s o i s a n o t i o n o f t h e the object perceived

f o r t h e Yogacarins

The l a t t e r two components are meant t o e x p l a i n our a b i l i t y t o become i n t u i t i v e l y aware o f our m e n t a l - a c t i v i t y at t h i s i n t e n t i o n a l level. I t i s t h e more e s s e n t i a l s e l f - v e r i f y i n g or s e l f - w i t n e s s i n g d i c h o t o m i z ed

component t h a t a l l o w s us t o step back from, t h e l e v e l o f

c o g n i t i o n , and i t i s t h e v e r i f i e r o f t h i s confirms this.

s e l f - v e r i f y i n g f u n c t i o n t h a t

K ' u e i - c h i d i s c u s s e s t h e s o t e r i o l o g i c a l s i g n i f i c a n c e o f t h i s t h e o r y i n h i s s e c t i o n on t h e f i v e - l e v e l c o n t e m p l a t i on - 27 matrata. I t s h o u l d be n o t e d t h a t t h e i n f i n i t e r e g r e s s suggested by o f V i j n a p t i -

Dharmapala's s v a s a m v i t t i b h a g a and s a m v i t t i r s v a s a m v i t t i - b h a g a would not have been a c c e p t a b l e t o any Buddhist p h i l o s o p h e r . understand I t seems b e s t t o t o i n t r o - .

h i s s a m v i t t i - s v a s a m v i t t - b h a g a simply as an attempt

duce, not a r e g r e s s i o n , but a r e f l e x i v e l o o p i n t o t h e system by which p r e - d i c h o t o m i z e d mentation.can become aware o f i t s e l f intuitively.

THE PATH TO ENLIGHTENMENT

Another important

d i v i s i o n o f Yogacara, d o c t r i n e comprised t h e or

v a r i o u s f o r m u l a t i o n s o f t h e stages on t h e p a t h t o enlightenment sanctification.

"While more i n t h e real m o f dogmatics than t h e epistemo- aspect

l o g i c a l and p s y c h o l o g i c a l d o c t r i n e s d i s c u s s e d above, i t was t h i s o f Yogacara t h a t p r o v i d e d t h e framework f o r a l l r e l i g i o u s

practice. noted

Given t h e . b a s i c s o t e r i o l o g i c a l o r i e n t a t i o n o f Yogacara and h a v i n g t h e r o l e o f p e r s o n a l ^ - r e l i g i o u s p r a c t i c e i n K ' u e i - c h i ' s l i f e ,

i t i s not

s u r p r i s i n g t o f i n d t h a t a l a r g e p o r t i o n o f h i s "Essay on V i j n a p t i - matrata" i s devoted t o t h e d i s c u s s i o n o f v a r i o u s s c h o l a s t i c i s s u e s stages on t h e p a t h .

regarding the

The. Five. Stages

of Sanctificatio n

The Yogacara f o r m u l a t i o n o f t h e stages on t h e p a t h t o e n l i g h t e n - ment i s a complex system c o m p r i s i n g a number o f d i f f e r e n t paradigms, many o f which can be found i n d e p e n d e n t l y o f t h e o t h e r s i n e a r l i e r Abhidharma

works.

Indeed,

i t i s here t h a t the Yogacara

debt t o the o l d e r Abhidharma

t r a d i t i o n i s most o b v i o u s . stages

K ' u e i - c h i f o l l o w s a b a s i c system o f f i v e

(avastha)- on t h e p a t h , one t h a t i s p r e s e n t e d i n some d e t a i l i n

28
the Ch'eng-wei-shih-lun. Mahay ana-samgraha T h i s formula i s based p r i m a r i l y on the s y s t e m a t i z e d a great, d e a l o f e a r l i e r sutra^the Buddha-

o f Asanga who

m a t e r i a l found i n t h e Yogacarabhwni , the Dasabhumika 29 bhumi Sutra, and o t h e r works. The

f i v e stages p r e s e n t e d i n t h e

Ch'eng-wei-shih-lun.
1. 2. 3. h. 5. In The

are:
Stage o f P r o v i s i o n i n g (sambhar avast ha

$^.f^- )
/

The Stage o f P r e l i m i n a r y T r a i n i n g The

(prayogavastha ) ^

Stage o f P e n e t r a t i o n ( p r a t i v d h e h a v a s t h a "0 . | ^ /f^. (bhavanavastha 'j'^ ^j\X-) ^

/

The Stage o f C u l t i v a t i o n The U l t i m a t e Stage

/^-

(nisthavastha

t h e Stage o f P r o v i s i o n i n g the a s p i r a n t i s p r i m a r i l y

concerned

w i t h d e v e l o p i n g t h e q u a l i t i e s f a v o r a b l e t o l i b e rc a t e g o r y r e f easr it h e t o moksabhagTyas o l d e r Abhidharma a t i o n known r n g

a n

jf^jf^L^
30

one's.own l i b e r a t i o n ,

. but s a i d i n the Yogacara

context t o r e f e r t o This

the b o d h i s a t t v a ' s e f f o r t s t o secure the l i b e r a t i o n ' o f o t h e r b e i n g s . stage i s s a i d t o l a s t u n t i l one from t h e f i r s t thought o f enlightenment

(bodhicitta) stage seed-

i s equipped w i t h a l l the moskabhagiyas.

It i s in this

t h a t the p r a c t i t i o n e r f i r s t p o t e n t i a l i t i e s o f t h e two b a r r i n g wisdom.

c o n f r o n t s the t a s k o f c u t t i n g o f f the

o b s t a c l e s , t h a t o f t h e a f f l i c t i o n s and t h a t

The Stage of. P r e l i m i n a r y T r a i n i n g i s dominated by the development of the q u a l i t i e s f a v o r a b l e t o . t h e p e n e t r a t i o n . o f u n d e r s t a n d i n g , the jf^ These nirvedhabhagTyas and t h e Four Exact comprise

n i r v e d h a b h a g i y a s )'|||

the Four Examinations.(paryesana )

Comprehensions,

two

important

d o c t r i n e s t h a t K ' u e i - c h i mentions s e v e r a l times i n h i s

31

"Essay on V i j n a p t i m a t r a t a . " o t h e r Yogacara works these preparatory, Resolve

They w i l l "be d i s c u s s e d f u r t h e r below. In f i r s t two s t a g e s , s i n c e t h e y are b o t h P r a c t i c e s Firm

are grouped t o g e t h e r

as t h e Land Where One

(adhimukticaryabhumi). The next s t a g e , c a l l e d the Stage o f P e n e t r a t i o n i n the Ch'eng-

3

we%-sh%h-Vim

i s a l s o commonly known.as the P a t h o f V i s i o n or I n s i g h t y$. ) Having succeeded i n t h e Four Examinations and

(darsanamarga M the Four Exact

Comprehensions, t h e p r a c t i t i o n e r now

produces the non- %'\ ) which i s f r e e

d i s c r i m i n a t i n g c o g n i t i o n ( n i r v i k a l p a k a j n a n a ^t? ^ of the

s u b j e c t - o b j e c t dichotomy.and g i v e s d i r e c t , i n t u i t i v e knowledge One experiences Thusness at t h i s s t a g e , and a c t u a l l y a l l This stage Lands.

of r e a l i t y .

t h a t remains t o be done i s p r a c t i c e and. f u r t h e r r e f i n e m e n t . i s completed w i t h the thought o f the f i r s t o f t h e Ten

Bodhisattva one

Next i s the Stage, o f P r a c t i c e or C u l t i v a t i o n i n which

*
32

proceeds through, the Ten

Bodhisattva

Lands (dasabhumi).

The

newly "crude

a c q u i r e d n o n d i s c r i m i n a t i n g c o g n i t i o n i s employed t o d e s t r o y the dross" (dausthulya) o f t h e two

o b s t a c l e s i n p r e p a r a t i o n f o r the b a s i c

reorientation

( a s r a y a - p a r a v r t t i ) o f p e r s o n a l i t y t h a t c o n s t i t u t e s l i b e r a t i o n . i n the Diamond-like C o n c e n t r a t i o n realization. (vajropamasamadhi)

T h i s stage c u l m i n a t e s

which marks the u l t i m a t e The. U l t i m a t e a l l the

Stage i s a t t a i n e d with, t h e f i n a l e l i m i n a t i o n o f obstacles. T h i s i s the pure realm o f the

seeds o f the two

Buddhas in.which, one

experiences

t h e v a r i o u s Buddha-bodies.

6k

The

Yogacara Conception

of

Nirvana

Yogacara shares much o f the f o r m a l s t r u c t u r e o u t l i n e d above w i t h the r e s t o f Mahayana Buddhism. There a r e . however, s e v e r a l innovations

t h a t were developed e s p e c i a l l y i n t h e V i j n a p t i m a t r a t a Yogacara o f Asanga and Vasubandhu. unfixed nirvana The most important of these The i s t h e n o t i o n o f dynamic or roots of t h i s explicitly Prajflapdram-itd found i n t h e

( a p r a t i s t h i t a - n i r v a n a ) .

p o s i t i v e f o r m u l a t i o n o f n i r v a n a can be t r a c e d back t o the Sutras, but its first 33 systematic p r e s e n t a t i o n seems t o be

Mahdydna-samgraha.
B u i l d i n g on t h e b a s i c Mahayana d o c t r i n e a d v o c a t i n g o f a l l b e i n g t h r o u g h the combination o f t h e b o d h i s a t t v a s and compassion presents the s a l v a t i o n (prajna)

wisdom

(karuna), t h e d o c t r i n e o f dynamic or u n f i x e d

nirvana

a c o g n i t i v e model o f enlightenment t h a t attempts t o r e s o l v e salvific

the dilemma o f supra-mundane transcendence v e r s u s mundane e f f i c a c y inherent conception in.the older notion of nirvana.

U n l i k e the Abhidharma remainder) i n which

o f nirupadhLsesa-nirvana

( e x t i n c t i o n without

the arhat became t o t a l l y removed from the w o r l d

o f d i s c r i m i n a t i o n and f u l l y - r e a l i z e d (samsara). jnana) him

s u f f e r i n g , t h e Yogacara i d e a o f u n f i x e d n i r v a n a a l l o w s t h e

b o d h i s a t t v a t o remain a c t i v e . i n t h e r e a l m o f death and r e b i r t h By means o f h i s subsequently he a c q u i r e d c o g n i t i o n (prs^tha-labdha and t h e Dependent,

i s a b l e t o p e r c e i v e both.the A b s o l u t e

allowing

t o work f o r . the weal o f the beings

s t i l l trapped

i n delusion.

K'UEI-CHI'S CONTRIBUTION .

Before t u r n i n g t o the t r a n s l a t i o n o f -K'uei-chi's "Essay on V i j n a p t i m a t r a t a " something must be b u t i o n t o Yogacara thought. s a i d o f K ' u e i - c h i ' s special c o n t r i -

What r o l e d i d he p l a y i n t h e o v e r a l l h i s t o r y

o f Yogacara Buddhism? In what way,

What r o l e d i d he p l a y i n Chinese Buddhism?

i f any, d i d he c o n t i n u e d e v e l o p i n g the s c h o o l o f thought home? A f i n a l answer t o t h e s e q u e s t i o n s

he. sought t o p r e s e r v e i n i t s new

can h a r d l y be made on the b a s i s o f a study o f one s h o r t work; t h e r e a r e , however,'several i n d i c a t i o n s o f K ' u e i - c h i ' s c o n t r i b u t i o n e v i d e n t i n t h i s essay. We have seen a l r e a d y t h e r o l e K ' u e i - c h i p l a y e d i n i n t r o d u c i n g

a more c o m p r e h e n s i v e . t r a n s m i s s i o n o f the V i j n a p t i m a t r a t a Yogacara o f Asanga and Vasubandhu i n t o China, as b o t h t r a n s l a t o r and exegete. now Looking he

i n p a r t i c u l a r at h i s work as an e s s a y i s t , i t becomes obvious t h a t There a r e , moreover, two

saw h i s r o l e as t h a t o f a s y n c r e t i s t . f a c e t s t o K ' u e i - c h i ' s . s y n c r e t i s m , or taxonomic, and one t h a t

distinct

one t h a t can be seen as s y s t e m a t i c

i s c l e a r l y more s y n t h e t i c or c r e a t i v e .

Doctrinal

Classification f a c e t o f K ' u e i - c h i ' s e f f o r t s i s the most apparent classification.,

The taxonomic o f the two

i n the' "Essay on V i j n a p t i m a t r a t a . " . D o c t r i n a l

what the Chinese c a l l e d p'an-chiao jjhj ^f{,

i s a s p e c i a l form o f e x e g e s i s feature

t h a t had i t s o r i g i n s i n I n d i a , but became an even more s a l i e n t o f Chinese Buddhism. I t was

an attempt t o r a t i o n a l i z e i n some s y s t e m a t i c

manner a l l the v a r i o u s , and at time seemingly c o n t r a d i c t o r y , t e a c h i n g s t h a t were put forwar d as "the word o f the Buddha.". I t i s p o s s i b l e t o d i s t i n g u i s h two t y p e s o f d o c t r i n a l analysis,

one more c h a r a c t e r i s t i c o f t h e I n d i a n Abhidharma t r a d i t i o n , and one more c h a r a c t e r i s t i c a l l y , though, not e x c l u s i v e l y , Chinese. The former was

the n e c e s s a r y r e s u l t o f the d o c t r i n a l i n f l a t i o n o r p r o l i f e r a t i o n t h a t marked the' development o f Abhidharma Buddhism i n I n d i a . As the

problematic new

addressed by the l a t e r s c h o o l s became i n c r e a s i n g l y complex, models generated. The old formulas

s o l u t i o n s were f o r m u l a t e d and new

and paradigms, v e n e r a b l e

even i f outmoded, were never d i s c a r d e d , however: A g r e a t d e a l o f the l a t e r Buddhist i n t e r -

t h e y were simply accumulated. s c h o l i a s t s ' e n e r g i e s was

devoted t o p r o v i d i n g a r a t i o n a l e f o r t h e

r e l a t i o n s h i p o f an ever-expanding

number o f d o c t r i n e s , even though t h e s e particular but

d o c t r i n e s , f o r t h e most p a r t , never o r i g i n a l l y had any

i n t e g r a l or g e n e t i c r e l a t i o n s h i p . , h a v i n g simply been d i f f e r e n t p a r a l l e l responses t o t h e same q u e s t i o n s .

Another form o f d o c t r i n a l a n a l y s i s , one which i n f a c t i s simpl y an e x t e n s i o n o f t h e f i r s t , Buddhist sought t o c o n s t r u c t a h i e r a r c h y o f the v a r i o u s

s c h o o l s , u s u a l l y based on some p e r i o d i z a t i o n o f the Buddha's Again t h e attempt i s t o r e c o n c i l e a p p a r e n t l y d i v e r - on a broader s c a l e , u s u a l l y with the intention others schema: ex-

teaching career.

gent p o s i t i o n s , but now

o f p r o v i n g t h e s u p e r i o r i t y o f one p a r t i c u l a r s c h o o l over the while s t i l l i . e . , "Our i n c o r p o r a t i n g a l l . t h e s c h o o l s i n t o a developmental

s c h o o l r e p r e s e n t s t h e u l t i m a t e d o c t r i n e . o f t h e Buddha

p r e s s e d i n terms o f the a b s o l u t e t r u t h , w h i l e t h e o t h e r s c h o o l s are p r o v i s i o n a l t e a c h i n g l e a d i n g e v e n t u a l l y up t o o u r s . " This i s the form

o f d o c t r i n a l a n a l y s i s t h a t i s u s u a l l y meant by p'an-chiao The m u l t i - l e v e l systems o f the T ' i e n - t ' a i ^ 34 s c h o o l s are the most prominent examples. Of t h e s e two
a n d

i n China.

Hua-yen

t y p e s o f d o c t r i n a l c l a s s i f i c a t i o n K ' u e i - c h i was This very l i k e l y r e f l e c t s the

c l e a r l y more o c c u p i e d w i t h the former.

f a c t t h a t h i s t r a i n i n g i n Buddhism and h i s s t y l e o f s c h o l a r s h i p were i n f l u e n c e d more by t r a d i t i o n a l I n d i a n models t h a n by t h o se o f the c u r r e n t Chinese schools. H i s d o c t r i n a l a n a l y s i s c e r t a i n l y shows a

sharp c o n t r a s t t o t h a t o f h i s s l i g h t l y e a r l i e r c o u n t e r p a r t s

C h i h - i

^ ]jj
and

(538-597) o f t h e T ' i e n - t * a i s c h o o l , and Fa-shun (602-668) o f the Hua-yen s c h o o l .

j/fcj/fy

(557-640)

C h i h - y e n ^

There are a number o f examples o f t h i s f i r s t a n a l y s i s i n K ' u e i - c h i ' s

type o f

doctrinal

"Essay on V i j n a p t i m a t r a t a , " v i r t u a l l y a l l o f I n t j l . 3 . 2 f o r example, d i f f e r e n t ways i n which treatises

them r a t i o n a l i z i n g , v a r i o u s Yogacara d o c t r i n e s . he l a y s out a f i v e - f o l d c l a s s i f i c a t i o n o f the V i j n a p t i m a t r a t a i s taught (sastra). ln the 2.2 he i n the

s c r i p t u r e s ( s u t r a ) and the

e x p l a i n s why

s u t r a s t e a c h C i t t a m a t r a t a whereas he d i s c u s s e s the d i f f e r e n c e and the f i v e -

sastras teach Vijnaptimatrata.

In ^6.1

between t h e f o u r - s t a g e p a t h o f the Mahdydna-samgraha stage p a t h . t h a t wei-shih-Xiai. i s found i n both t h e Mahdydna-samgraha These, are a l l c h a r a c t e r i s t i c first

and t h e Ch'eng- K ' u e i - c h i ' s

examples o f

s t y l e o f d o c t r i n a l a n a l y s i s , the syncretism.

or taxonomic, f a c e t o f h i s

The

F i v e - l e v e l Contemplation o f V i j n a p t i m a t r a t a The second, or more c r e a t i v e , f a c e t o f K ' u e i - c h i ' s syncretism Contemplation

is

seen most c l e a r l y i n h i s f o r m u l a t i o n o f the F i v e - l e v e l i n t j l . 1.1-5 of the'essay

of V i j n a p t i m a t r a ta presented T h i s type

t r a n s l a t e d here .

o f s y n c r e t i s m d i f f e r s from the d o c t r i n a l

classification summarize

d i s c u s s e d above i n t h a t here we the

f i n d an o r i g i n a l attempt t o

s o t e r i o l o g i c a l p r o c e s s t h a t l i e s at t h e core o f V i j n a p t i m a t r a t a K ' u e i - c h i . i s doing something more t h a t simply r e c o n c i l i n g w i t h t h e new d o c t r i n e o f the

Yogacara.

d o c t r i n e s t h a t were a l r e a d y c u r r e n t :

F i v e - l e v e l Contemplation he i s a t t e m p t i n g i n t o one.comprehensive and easily

t o s y n t h e e i z e t h e whole system

u n d e r s t a n d a b l e paradigm.

T h i s d o c t r i n e r e p r e s e n t s K ' u e i - c h i ' s most o r i g i n a l c o n t r i b u t i o n b o t h t o Yogacara Buddhism" i n g e n e r a l and'to Chinese Buddhism as w e l l . It provides principle the a model f o r ' t h e p r o g r e s s i v e r e a l i z a t i o n o f the fundamental

o f Mere C o n c e p t u a l i z a t i o n

( V i j n a p t i m a t r a t a ) , a model o u t l i n i n g gains an u n d e r s t a n d i n g of delusion It

s u c c e s s i v e l e v e l s by which one the

and e x p e r i e n c e s

enlightenment t h a t c o n s t i t u t e s n i r v a n a .

i n c o r p o r a t e s t h e c r i t i c a l e p i s t e m o l o gy and p s y c h o l o g y o f a number o f b a s i c Yogacara d o c t r i n e s , the e i g h t modes o f mental a c t i v i t y , the aspects dharmas, these o f existence.'or own-being, the emptiness, o f t h e s e l f and three the

the a n a l y s i s o f the p e r c e p t u a l components., combining a l l o f t h e i r , a p p l i c a t i o n l e a d s , step by

i n a manner t h a t c l a r i f i e s how

s t e p , t o the u l t i m a t e experience t h i s o r i g i n a l d o c t r i n e t h a t we combination o f Buddhist

o f Thusness and l i b e r a t i o n .

It i s in personal

see most c l e a r l y K ' u e i - c h i ' s own and s o t e r i o l o g y .

philosophy

PART

TWO:

TRANSLATION OF "THE ESSAY ON VIJNAPTIMATRATA"

Chapter IV

INTRODUCTION TO

THE

TRANSLATION

K ' u e i - c h i ' s

"Essay on V i j n a p t i m a t r a t a "

i s the t h i r d o f

29 fa-

c h a p t e r s i n h i s r a t h e r l o n g d o c t r i n a l compendium, the Ta-sheng yuan i-Zin chang (no. 26).. The

r e s t o f t h i s work i n c l u d e s , among e a r l y Indian on the schools, s i x t y - t w o (Buddha-

o t h e r s , essays on the on the v a r i o u s

d o c t r i n a l h i s t o r y o f the

c l a s s i f i c a t i o n s of vehicles

(yana),

f a l s e views ( d r s t i ) , the Dharma-Sahgha), and the compilation

e i g h t d e l i v e r a n c e s , the t h r e e

jewels

on the Buddha l a n d s .

No p r e c i s e date i s given, f o r late

o f the work, though i t i s l i k e l y t o be r e l a t i v e l y

as K ' u e i - c h i

c i t e s s e v e r a l o f h i s e a r l i e r works i n the t e x t . c h a p t e r s were w r i t t e n as

It i s independent fact also

p o s s i b l e t h a t at l e a s t some, o f the

e s s a y s , or at l e a s t c i r c u l a t e d as such. t h a t i n a d d i t i o n t o the

T h i s i s suggested by the

commentaries t o the work as a whole, one i n d i v i d u a l essays or

f i n d s commentaries w r i t t e n on s e v e r a l o f the chapters. The "Essay on V i j n a p t i m a t r a t a " essays j u d g i n g

seems t o have been one commentaries.

of

the

most p o p u l a r o f the

from the

The

Commentaries The c a t a l o g s e c t i o n o f the Taisho lists a t o t a l o f 59 commen- Of these, and

t a r i e s t h a t t r e a t a l l or p a r t s . o f K ' u e i - c h i ' s

compendium."'"

11 are a v a i l a b l e i n p r i n t e d e d i t i o n s , 34 s u r v i v e i n m a n u s c r i p t , the r e m a i n i n g 14 have been l o s t . . Of the s u r v i v i n g commentaries

that treat the compendium as a whole, the most important are: 1.

Ta-eheng fa-yuan i-lin

ehang pu-eh'ueh

3 surviving s c r o l l s , Z:2/3/1. Composed by Hui-chao (?-714), second p a t r i a r c h of the Fa-hsiang school after K'uei-chi.

j||Jj

2.

Ta-sheng fa-yuan i-lin

ehang ehueh-tse-chi

4 s c r o l l s , Z: 2 / 3 / 1 .
(678-733),

Composed by Chih-chou

\%

t h i r d p a t r i a r c h of the Fa-hsiang school

after K'uei-chi.

3.

Da-igohoongivinjd

shishikusho

22 s c r o l l s , T: 2323, LXXI.473-887. Tokugawa Japanese monk Kiben ^

Composed by the
(1718-1791)

in 1 7 8 7 .

Among these three, nos. 2 and 3 have sections commenting on the "Essay on Vijnaptimatrata," while the corresponding section of no. 2 has been lost. Kiben's commentary i s important because he c i t e s , c r i t i c a l l y , a

number of. other commentaries that are available only i n manuscript or that have been l o s t .
1

There.are also several commentaries on the "Essay on V i j n a p t i -

matrata" alone:

4.

-Yuishikisho sh-Lki

12 s c r o l l s , T: 2319, LXXI.298-4l8. Fujiwara monk Shin go j j j f js]|jf

Composed by the
.

(931-1004).

72

5.

Ta-sheng fa-yuan i-lin

wei-shih-chang

chiang-lu

W r i t t e n by the

Chinese Buddhist

Abbot T'ai-hsu. y \ w h _

(1890-1947); pp. 938-1089 o f h i s c o l l e c t e d works, the

T'ai-hsu Ta-shih chuan-shu (see b i b l i o g r a p h y ) .

6.

Fa-yuan i-lin

chang wei-shih-chang

chu

W r i t t e n b y Mei Kuang-hsi / j s J ^ ^ L i ^ ' o r i g i n a l l y p u b l i s h e d i n 1923 and r e p r i n t e d by the c h ' u - p a n | ( j ^ ^ J ^!| J j j j , Taiwan, 1973. Hsin-wen-feng

Shingo's , commentary i s e x c e l l e n t , p r o v i d i n g much i n f o r m a t i o n on t h e sources two o f the d o c t r i n e s K ' u e i - c h i mentions i n h i s t e x t . The l a t t e r

works a r e i n t e r e s t i n g i n t h e i r own r i g h t

as examples o f t h e thought i n the - e a r l y p a r t o f t h e

i n s p i r e d by the r e v i v a l o f Buddhist 20th c e n t u r y . T'ai-hsu's

philosophy

commentary shows a good d e a l o f o r i g i n a l i t y closely. six

whereas t h a t o f Mei f o l l o w s t h e Japanese works v e r y In p r e p a r i n g the p r e s e n t

t r a n s l a t i o n , I made use o f t h e s e 3 and k.

commentaries r e l y i n g e s p e c i a l l y on nos.

No. 2 i s t h e most

a u t h o r i t a t i v e b u t , u n f o r t u n a t e l y , i t i s v e r y s h o r t and o f t e n more obscure than K ' u e i - c h i ' s original text. I a l s o c o n s u l t e d the Japanese t r a n s - * JQ\

l a t i o n s o f t h e t e x t i n t h e Kokuyaku i s s a i k y o (KI: XLV.Ul-53) and t h e Kokuyaku daizokyo ^

^^^\ j^fcfy&S'

X L I 1

'56-80),

Methodological

Considerations

There a r e s e v e r a l d i f f e r e n t problems t h a t must be overcome i n the t r a n s l a t i o n o f any o f K ' u e i - c h i ' s works, problems t h a t can be

especially difficult the commentaries,

i n the case o f h i s essays where, i n , c o n t r a s t t o a base t e x t p r o v i d i n g t h e theme and

one does not.have

structure.

A l l o f K ' u e i - c h i ' s works were, moreover, w r i t t e n f o r an

audience h a v i n g a more thorough knowledge o f t h e I n d i a n Buddhist t r a d i t i o n and t h e Yogacara l i t e r a t u r e i n p a r t i c u l a r than, i s c u r r e n t t o d a y . Many

d o c t r i n e s o f which he assumes a knowledge can, however, be t r a c k e d down i n one o f s e v e r a l b a s i c works: i n the Abhidharmakosa, a HTnayana

Abhidharma work, the Mahdydna-samgraha, to

the most s y s t e m a t i c i n t r o d u c t i o n the synthetic Verses edition

Asanga's t h o u g h t , o r the Ch'eng-wei-shih-lun,

of the I n d i a n commentaries t o Vasubandhu's Thirty d i s c u s s e d above. The Kos"a the

(Trimsika)

s u r v i v e s i n S a n s k r i t as w e l l as Chinese and T i b e t a n , i n Chinese and T i b e t a n o n l y , and the Ch'eng-

Mahdydna-samgraha,

wei-shih-tun

-is o n l y i n .Chinese.Fortunately we have from L o u i s de

La V a l l e e - P o u s s i n and E t i e n n e Lamotte e x c e l l e n t annotated t r a n s l a t i o n s

2
i n F r e n c h o f a l l t h r e e o f t h e s e works. For t h e p r e s e n t study r e f e r e n c e commentaries o f Asvabhava.

has a l s o been made, t o t h e Mahdydna-samgraha

and Vasubandhu, which s u r v i v e i n Chinese and T i b e t a n and are e x c e r p t e d ' i n Lamotte's: Samgraha translation. from The

The t r a n s l a t i o n o f Buddhist p h i l o s o p h i c a l t r e a t i s e s L i t e r a r y Chinese poses, a number o f p h i l o l o g i c a l problems

as w e l l .

Chinese Buddhist exegetes had, by K ' u e i - c h i ' s t i m e , developed a number of stylistic c o n v e n t i o n s p e c u l i a r t o "Buddhist C h i n e s e ." Many o f

t h e s e r e f l e c t the s p e c i a l demands o f t r a n s l a t i n g from S a n s k r i t , a h i g h l y i n f l e c t e d language g i v e n t o h y p o t a c t i c construction., t o Chinese which i s .free of hypotaxis. An example can be

u n i n f l e c t e d and, r e l a t i v e l y ,

seen in. the c o n s t r u c t i o n v e r y f r e q u e n t l y encountered i n t h e Chinese o f

Hsuan-tsang and K ' u e i - c h i where a d e c l a r a t i v e p r o p o s i t i o n i s by one

followed

or more c l a u s e s p r o v i d i n g the reason or j u s t i f i c a t i o n f o r the Each.of t h e s e "because. . ." c l a u s e s i^H^ i s marked by end the clause.

assertion.

f u n c t i o n word ku

( t h e r e f o r e , t h u s ) coming at the

of the

In an unpunctuated t e x t , and

even more i n a p o o r l y p u n c t u a t e d t e x t , t h i s s i n c e one n o r m a l l y expects jjj^ to

can v e r y e a s i l y l e a d t o c o n f u s i o n , stand at the beginning

of a "therefore.

. ." c l a u s e .

There are many

examples o f t h i s p a r t i c u l a r c o n s t r u c t i o n i n the t e x t t r a n s l a t e d h e r e , and s e v e r a l i n s t a n c e s where the p u n c t u a t i o n questionable. a r i s e s when i n d i c a t e d i n the Taisho

e d i t i o n o f - t h e .text i s v e r y

Another set o f problems, o f t e n f a r more p e r p l e x i n g , one encounters the Chinese e q u i v a l e n t s

o f Buddhist t e c h n i c a l terms.

T h i s i s o f s p e c i a l concern when working w i t h the w r i t i n g s o f Hsuan- t s a n g and K ' u e i - c h i . T h e i r t r a n s l a t i o n s are g e n e r a l l y c o n s i d e r e d o f a l l o f those done i n China. to Hsuan-

be the most t e c h n i c a l l y a c c u r a te tsang d i d not

h e s i t a t e , i n most c a s e s , t o r e v i s e o l d e r

equivalents.

Constantly

s t r i v i n g for consistency

and p h i l o l o g i c a l p r e c i s i o n , the f o r t e c h n i c a l terms, a Chinese r e a d e r who feature is

o f t e n chose p a i n f u l l y l i t e r a l e q u i v a l e n t s

o f h i s s t y l e t h a t makes i t seem p e c u l i a r t o the

w e l l - e d u c a t e d , but. u n f a m i l i a r w i t h Buddhist d o c t r i n e and C o n s i d e r , f o r example, h i s r e n d e r i n g as i n t h e o f the

terminology. (fruition) eighth

Sanskrit vipaka

f r u i t i o n or r e t r i b u t i o n aspect

( v i p a k a - v i j n a n a )

o f the

mode o f mental a c t i v i t y . d i s c u s s e d i n Chapter I I I above: i - s h u ( l i t . . : - ' d i f f e r e n t - r i p e n i n g ' ; ' f r u i t - r e t r i b u t i o n ' ) . c o n t r a s t Paramartha's kuo-pao ) ^ '

H s u a n - t s a n g ' s - e q u i v a l e n t , i n t h i s c a s e , i s quite misleading. From

e t y m o l o g i c a l l y p r e c i s e t o the p o i n t o f b e i n g the Chinese a l o n e , one has no way

o f knowing t h a t the

i.('different')

of

i - s h u s i m p l y r e n d e r s t h e vi-

o f v i p a k a , the same p r e f i x

mentioned

above i n the d i s c u s s i o n o f v i j n a n a . is of

In T h i s c a s e , the Chinese i

p r o b a b l y not meant t o s i g n i f i c a n t l y q u a l i f y or r e s t r i c t t h e meaning shu though, when.working o n l y from a Chinese t e x t , one might

w e l l expect t h a t i t d i d .

A c e r t a i n amount o f t h i s p e c u l i a r i t y i s a One does, however, f i n d i t

f e a t u r e o f a l l Buddhist w r i t i n g i n Chinese.- much more o f t e n i n the Chinese o f Hsuan-tsang of

and K ' u e i - c h i t h a n i n t h a t

KumarajTva whose t r a n s l a t i o n s are f r e e r and c o n s e q u e n t l y seem more

"Chinese." This, e x c e s s i v e l i t e r a l n e s s , i n b o t h syntax and d i c t i o n , work i n two different directions. When one can

i s unfamiliar with a given

e x p r e s s i o n , i t may it may

seem q u i t e opaque i n the Chinese o r , what i s worse, quite different from t h e S a n s k r i t technical

seem t o mean something

term i t r e n d e r s .

On the o t h e r hand., once one a c q u i r e s the n e c e s s a r y

f a m i l i a r i t y w i t h . t h e t e r m i n o l o g y , t h i s p e c u l i a r i t y begins t o work as an advantage, of e s p e c i a l l y g i v e n t h e m e t i c u l o u s c o n i s t e n c e i n the writing.: To a c q u i r e t h a t f a m i l i a r i t y , . - , e s p e c i a l l y when d e a l i n g be a

t h e s e two monks.

w i t h r e l a t i v e l y obscure. Abhidharma d o c t r i n e s , can however s t i l l formidable task.

T h i s i s j u s t . a s t r u e when working w i t h K ' u e i - c h i ' s e s s a y s , as when r e a d i n g a work t h a t has been t r a n s l a t e d from S a n s k r i t i n t o Even though.the. essays were o r i g i n a l l y composed i n Chinese , t h e y
:

Chinese. still,

because

o f t h e i r t e c h n i c a l n a t u r e , employ a l l the s t y l i s t i c

c o n v e n t i o ns

and t e r m i n o l o g y o f t h e t r a n s l a t i o n s . chi:

While i t i s u n l i k e l y t h a t K ' u e i -

went so f a r as to.compose h i s essays i n S a n s k r i t and then t r a n s l a t e the

them i n t o Chinese, i t i s n e v e r t h e l e s s o f t e n h e l p f u l t o r e c o n s t r u c t

h y p o t h e t i c a l S a n s k r i t p a t t e r n s and terms t h a t l i e b e h i n d h i s t h o u g h t .

76

F o r t u n a t e l y , t h i s t a s k has been made somewhat e a s i e r by research

several

a i d s t h a t have become a v a i l a b l e o n l y r e l a t i v e l y r e c e n t l y , a i d s t o the present study and t r a n s l a t i o n . While half

t h a t were i n d i s p e n s a b l e

the t r a n s l a t i o n s o f L a - V a l l e e - P o u s s i n of t h i s century provide a great

and Lamotte done i n the f i r s t

deal of assistance i n recognizing

the

Chinese e q u i v a l e n t s

o f S a n s k r i t t e c h n i c a l terms, many o f the from t e x t s t h a t

equivalents only

t h e y g i v e are h y p o t h e t i c a l r e c o n s t r u c t i o n s i n Chinese and present: Tibetan. The

survive i s always

p o s s i b i l i t y of being mislead initial the

a prime example i s La V a l l e e - P o u s s i n ' s f o r the key t e r m c h e n - ju ^

reconstruction Ch'eng-wei-shih- not borne

o f * b h u t a - t a t h a t a Vun,

^gin

a r e c o n s t r u c t i o n t h a t he h i m s e l f

subsequently r e a l i z e d was

out by. t h e is

s u r v i v i n g S a n s k r i t o f the Madhydnta-vibhdga standard equivalent

where c h e n - j u

shown t o be Hsiian-tsang's

f o r the more b a s i c

Yogacara t e rm t a t h a t a The

(Thusness). e d i t i o n s o f the works l i k e and

p u b l i c a t i o n o f modern c r i t i c a l

the Madhydnta-vibhdga Tibetan We now

t h a t do s u r v i v e i n S a n s k r i t as w e l l as Chinese

has made our t a s k e a s i e r t h a n t h a t f a c e d by La

V a l l e e - P o u s s i n .

have S a n s k r i t e d i t i o n s o f most o f the b a s i c Yogacara works: the Vimsatikd and

3 3

the Mahdyana-sutrdlahkara, the Lahkdvatava

3

Tvimsika and

w i t h commentaries, of the

the

Abhidharma-samucoaya We a l s o now

also portions

the e a r l i e r Yogdcdrabhurni.. Abhidharmakosa

have t h e S a n s k r i t v e r s i o n o f not

from a manuscript t h a t was

a v a i l a b l e t o La V a l l e e - Chinese.

P o u s s i n when he undertook h i s t r a n s l a t i o n o f t h a t work from the

Even more h e l p f u l , than these, c r i t i c a l e d i t i o n s are a number o f recen t b i - and t r i - l i n g u a l g l o s s a r i e s and Yogacara works s u r v i v i n g i n S a n s k r i t . i n d i c e s t o the most important

Most h e l p f u l f o r the

present

t r a n s l a t i o n were NAGAO G a d j i n ' s Mahayana-sutralahkara,

i n d i c e s t o . the .Mad.hy~mta-V-ibha.ga and

1

the

HIRAKAWA . A k i r a s index t o the

k

Abhidharma-kosa,

and SUZUKI D a i s e t s u ' s

index t o t h e Lofika.vata.Ta.

These books p r o v i d e and

a separate, index f o r each o f the languages, S a n s k r i t , Chinese

T i b e t a n , w i t h c r o s s - r e f e r e n c e s t o the other languages and page r e f e r e n c e s t o v a r i o u s e d i t i o n s o f the t e x t . i f a given Chinese e x p r e s s i o n was term, and i n many cases different T h i s makes i t much e a s i e r t o determine used as an e q u i v a l e n t f o r some S a n s k r i t

allows comparison o f the e q u i v a l e n t used by as w e l l . The first and

Chinese t r a n s l a t o r s and by.the T i b e t a n s

t h i r d o f t h e above l i s t

are e s p e c i a l l y u s e f u l i n working on

K ' u e i - c h i ' s a

w r i t i n g s because t h e y are b o t h works t r a n s l a t e d by Hsuan-tsang, one Yogacara t r e a t i s e and t h e o t h e r an Abhidharma compendium. By u s i n g t h e se i n d i c e s a l o n g w i t h the e a r l i e r

reconstructions s i g n i -

o f La V a l l e e - P o u s s i n a n d L a m o t t e , I have been a b l e t o p r o v i d e a f i c a n t number o f S a n s k r i t e q u i v a l e n t s f o r the t e c h n i c a l terms i n K'uei-chi's. essay. t e x t t h a t was T h i s might seem l e s s n e c e s s a ry

i n the case o f a

not o r i g i n a l l y t r a n s l a t e d from S a n s k r i t ; however, i t i s o f the s p e c i a l c h a r a c t e r i s t i c s o f K ' u e i - c h i ' s There were a l s o o t h e r essay

warranted i n l i g h t

s t y l e t h a t were o u t l i n e d above.

considerations.

E n g l i s h , e q u i v a l e n t s ' f o r Yogacara terms e s p e c i a l l y , have o n l y j u s t begun t o be worked out and t h e r e i s some c o n t r o v e r s y over t h e b e s t f o r many important...concepts. rendering

I have p r o v i d e d the S a n s k r i t were p o s s i b l e may be f a m i l i a r with

t o a v o i d ambiguity, e s p e c i a l l y f o r those who Yogacara from S a n s k r i t and T i b e t a n sources The

rather, t h a n from Chinese. Chinese

S a n s k r i t e q u i v a l e n t s . a l s o serve t o . a l e r t the reader o f the be

t e x t .that t h e r e may

s p e c i a l , c o n s i d e r a t i o n s when r e n d e r i n g a g i v e n

Chinese

expression into E n g l i s h .

As a g e n e r a l m e t h o d o l o g i c a l

principle,

my E n g l i s h t r a n s l a t i o n i s based' on t h e meaning o f t h e o r i g i n a l S a n s k r i t t e c h n i c a l term (where i t i s known) r a t h e r than on t h e Chinese equivalent the

In most i n s t a n c e s t h e r e i s no n o t i c e a b l e d i s c r e p a n c y , but i n some case, o f i - s h u d i s c u s s e d above, f o r example come d i r e c t l y o r l i t e r a l l y from t h e Chinese. i s always p r o v i d e d on t h e f i r s t i s t a k e n up i n a d i f f e r e n t o c c u r r e n ce

t h e E n g l i s h does not always In t h e s e cases t h e S a n s k r i t

and again l a t e r i f t h e term

context.

Chapter V

K'UEI-CHI'S "ESSAY ON

VIJNAPTI-MATRATA"

[Preface!

In o u t l i n e , t h i s essay on t h e V i j n a p t i - m a t r a t a is a c r i t i c a l Substance; 2. explanation i n ten sections:

doctrine

1. E x p o s i t i o n o f t h e 3. Explanation o f the

C r i t i c a l A n a l y s i s o f t h e Term;

D i s t i n c t i o n s and t h e U n i t y ; Contemplation?; 6. 5.

k. Which Mode o f M e n t a t i o n Performs t h e

C l a r i f y i n g what D i s t i n g u i s h e s t h e C l a s s e s ; 7Of What Nature i s t h e

The Stages o f C u l t i v a t i n g R e a l i z a t i o n ; 'Contemplation'?; the Obstacles 8.

Dharma 9.

The S t a t i o n s and t h e Base o f A r i s i n g ; 10. T u r n i n g t o and

Severing

and D e f i l e m e n t s ; (258bl8)

Embracing t h e Two Emptinesses.

Section

One:

E x p o s i t i o n o f t h e Substance

There are two

v a r i e t i e s o f t h i s substance: t h e substance

of of

t h a t which i s c o n t e m p l a t e d ^ ^ V i j n a p t i m a t r a t a ] and t h e substance

[ i . e . , t h e o b j e c t i v e aspect o f the contemplator

[ i . e . , the s u b j e c t i v e aspect o f V i j n a p t i m a t r a t a ] .

1.1

The O b j e c t i v e Aspect

of Vijnaptimatrata

The

o b j e c t i v e aspect o f V i j n a p t i m a t r a t a t a k e s a l l dharmas as % .3 _ s e notn e x i s t s ana non-

i t . essentia! s t a n c e k e x i s t i n g dharmas tion

are contemplated

as b e i n g n o t h i n g but c o n c e p t u a l i z a - [ o f contem-

( v i j n a p t i - m a t r a ) .

There are i n o u t l i n e f i v e l e v e l s

p l a t i n g a l l dharmas as v i j n a p t i - m a t r a D . 1.1.1 First

(258b20)
Preserving

L e v e l : Banishing the F a l s e the Real

The

first

l e v e l i s the [ c o n t e m p l a t i o n o f 1 V i j n a p t i [ - m a t r a t a l ] ^ real^

i n which one b a n i s h e s t h e f a l s e ^ and p r e s e r v e s t h e One contemplates

s t 4 * f -
from without

the f a c t t h a t t h e Imaginary ( p a r i k a l p i t a ) a r i s e s

what i s e x c l u s i v e l y u n r e a l (abhuta-matra) and i s c o m p l e t e l y substance f u n c t i o n |zl . One

s h o u l d p r o p e r l y b a n i s h what [deluded! .
8

i s t h u s empty (sunya), because i t e x i s t s o n l y i n one's feelings $ contemplates and not as a matter of absolute r e a l i t y j

One

then Absolute

t h e f a c t t h a t the Dependent

( p a r a t a n t r a ) and t h e

( p a r i n i s p a n n a ) a r e t h e substance are t h e r e a l m o f t h e Two Wisdoms.

and t h e r e a l i t y

o f a l l dharmas and

One s h o u l d p r o p e r l y p r e s e r v e what as a b s o l u t e r e a l i t y , even though [deluded!!

thus e x i s t s , because t h e y do e x i s t they CseemU n o t t o e x i s t

from t h e p e r s p e c t i v e o f one's

feelings. A p a i r o f v e r s e s ^ by Asanga says:

1

The

[ r e l a t i o n s h i p ] between name and t h i n g is adventitious

T h e i r nature

s h o u l d be CthusH examined.
1 1

With regard t o t h e i r dual a s p e c t j must a l s o deduce t h a t

one

There i s n o t h i n g but c o n c e p t u a l i z a t i o n , n o t h i n g but conventional designation. Comprehensions one sees (artha),

With t h e Exact

t h e r e i s no ' o b j e c t '

That t h e r e i s n o t h i n g but d i s c r i m i n a t i o n into three. The o b j e c t does not e x i s t , and so t h e t h r e e do not e x i s t either;

To r e a l i z e t h i s i s t o e n t e r i n t o t h e 13 Three Natures. [Glossing t he term ' V i j n a p t i m a t r a t a ' I i , t h e Ch'eng-wei-shih-lun says:

The word vijrlccpti

expresses

collectively

[the v a r i o u s

c a t e g o r i e s o f mental a c t i v i t y common, t o a l l sentie,nt b e i n g s : namely, t h e e i g h t modes o f mentation c l a s s e s o f mental c o e f f i c i e n t s (vijnana), the s i x development ^
1

( c a i t t a ) , the

o f mentation

i n t o an o b j e c t i v e component

(nimitta-bhaga)

and a s u b j e c t i v e component
1

(darsana-bhaga), t h e (tathata) ^
1

m o d a l i t y d i s t i n c t i o n s ^ , and t h e Thusness

t h a t i s made e v i d e n t by t h e p r i n c i p l e o f t h e i r emptiness. C i t expresses t h e e i g h t v i j n a n a s , ! because (svalaksana) coefficients,!

they are t h e e s s e n t i a l c h a r a c t e r i s t i c s o f a l l mentation ( v i j n a n a ) ; [the mental

because t h e y a r e a s s o c i a t e d w i t h mentation; [ t h e o b j e c t i v e and s u b j e c t i v e components,! because t h e y a r e the developments o f t h e above two; [the d i s t i n c t i o n s , ! because t h e y are m o d a l i t i e s o f t h e above t h r e e ; [and Thusness,! because i t i s t h e R e a l i t y ^ | of t h e above f o u r . from mentation term
:

(bhutata?)

Thus a l l dharmas are i n s e p a r a b l e

and a r e c o l l e c t i v e l y d e f i n e d by t h e

'vijnapti'. The word mdtvatd i s meant simply t o deny t h e existing

n o t i o n c l u n g t o by f o o l s t h a t t h e r e are some t r u l y e x t e r n a l forms o r matter, e t c . , separat e from our mentation. ^

1

There a r e many passages

l i k e these that v e r i f y

[the d o c t r i n e o f '

" b a n i s h i n g t h e f a l s e and p r e s e r v i n g t h e r e a l " ! . People have always, without of s e l f jfe-

(258c4)

any b e g i n n i n g , c l u n g t o t h e n o t i o n facts

(atman) and dharmas as e x i s t i n g , w h i l e d i s m i s s i n g r e l a t i v e as empty. Therefore, i n t h i s

and t h e a b s t r a c t u n i v e r s a l

[first

l e v e l ! o f contemplation, t h e "banishing" i s the contemplation Cof t h e I m a g i n a r y ], as i t c o u n t e r a c t s and d e s t r o y s

o f t h e emptiness

our c l i n g i n g t o what [seems t o ] e x i s t ; whereas, t h e " p r e s e r v i n g " i s the c o n t e m p l a t i on o f t h e e x i s t e n c e [ o f t h e Dependent and t h e A b s o l u t e ] , as i t c o u n t e r a c t s and expels our c l i n g i n g t o what [seems t o ] be empty.

83

Thus we now contemplate th e emptiness Cof what seemed t o e x i s t ] and t h e e x i s t e n c e Cof what seemed empty] '^"^j w h i l e

b a n i s h i n g t h e a l l e g e d e x i s t e n c e Cof what o n l y seems t o e x i s t ] and t h e a l l e g e d emptiness Cof what o n l y seems t o be empty] However, i f t h e r e i s no existence e x i s t ] and no emptiness "jf^ ^ ^St, then, ^ * '

Cof what we f o r m e r l y thought t o

Cof what we f o r m e r l y thought t o be empty] so a l s o , i s t h e r e no emptiness Cof what we formerly

f o r m e r l y thought t o e x i s t ] and no existence thought t o be empty] of

Cof what we

By t a k i n g a l l t h e s e a s s e r t i o n s dependent, t h e contemplation

'emptiness' and ' e x i s t e n c e ' as m u t u a l l y

i s brought t o completion. any

Of what emptiness, a f t e r a l l ,

can t h e r e be

'pure e x i s t e n c e ' ; and,.of what e x i s t e n c e , any 'pure emptiness'? T h e r e f o r e , a l l .those who w i s h t o e n t e r t h e t r u e dharma-hood

(dharmata) t h a t i s cut o f f from words, must e n t e r by r e l y i n g on t h i s

20
device Cof contemplatin g what seems t o e x i s t as empty and what seems T h i s does, not mean, however, t h a t i n e v e r y

t o be empty as e x i s t i n g ] . case

' e x i s t e n c e ' and 'emptiness' a re f i x e d as such C i . e . , r e i f i e d ] .

_
At t h e stage where one r e a l i z e s (saksatkaroti)

21
the contemplation There i s no

o f R e a l i t y , t h e r e i s n e i t h e r ' e x i s t e n c e ' nor 'emptiness'. d i s c r i m i n a t i o n o f dharmas because t h e i r u l t i m a t e natur e words.

i s c u t o f f from

When i t i s s t a t e d Cas f o r example i n t h e PrajhTiparamita that i t is. necessary one experience

Su.tra.sl

t o contemplate e v e r y t h i n g as empty, f o r o n l y then can

( s a k s a t k a r o t i ) R e a l i t y , t h i s means t h a t i t i s n e c e s s a r y entrance t he view t h a t t h e Imaginary i s empty.

t o . t a k e as one's i n i t i a l

84

One. i s t h e r e b y

a b l e t o e n t e r i n t o R e a l i t y . [Thus, w h i l e one the substance

does

indeed take the view o f e m p t i n e s s ] , i s not emptiness.

of R e a l i t y i t s e l f

22

.We

have seen t h a t t h e e x p r e s s i o n ' V i j n a p t i m a t r a t a ' That b e i n g the case, i f one clings

denies what i s f a l s e l y c l u n g t o . to

the n o t i o n t h a t t h e r e t r u l y e x i s t s some 'only-ness' o f a l l v i j n a p t i , s i n c e t h i s t o o i s something c l u n g t o i t must be r e j e c t e d as

then well.

T h i s i s the l e v e l o f [the c o n t e m p l a t i o n ] aspect of Vijnaptimatrata

of the o b j e c t i v e entrance [to

t h a t c o n s t i t u t e s the i n i t i a l

the d o c t r i n e ] .

At every stage a l o n g the p a t h , one (258cl4)

should d e l i b e r a t e

on i t and c u l t i v a t e i t s r e a l i z a t i o n .

1.1.2

Second L e v e l : R e l i n q u i s h i n g the R e t a i n i n g t h e Pure

Superfluous

23 The i n which one second l e v e l i s [the contemplation r e l i n q u i s h e s the Although we o f ] V i j n a p t i l - m a t r a t a ]

s u p e r f l u o u s and r e t a i n s the pure particulars

$0-^1

n*$L'

have taken the view t h a t r e l a t i v e the

[ i . e . , the p a r a t a n t r a ] and the a b s o l u t e u n i v e r s a l [ i . e . , parinispanna] do not e x i s t apart from mentation

(vijnana), i t i s

n e v e r t h e l e s s t h e case t h a t t h i s i n t e r n a l v i j n a n a has both an o b j e c t i v e field [ i . e . , the n i m i t t a - b h a g a ] and s u b j e c t i v e thought (citta) [i.e.,

t h e darsana-bhaga]. T h i s i s so, because as soon as thought a r i s e s , i t 24 25 i s deposited i n the i n t e r n a l o b j e c t i v e f i e l d [as a seed] and i s then born..[Even so,] i t i s o n l y r e p r e s e n t a t i o n ( v i j n a p t i ) t h a t i s s a i d t o be ' - o n l y ' (-matra); we do not say ' o b j e c t i v e - f i e l d - o n l y '

(visaya-matra * ^ ^ ) , field].

[ i . e . , t h a t a l l dharmas are o n l y o f the o b j e c t i v e

_, 26

The Oieng-wei-shih-lun

says:

V i j n a n a e x i s t s o n l y i n t e r n a l l y , whereas t h e o b j e c t i v e f i e l d a l s o pervades t h e e x t e r n a l . Fearing t h i s o v e r f l o w i n t o t h e e x t e r n a l , we

o n l y say ' v i j n a p t i - o n l y ' [and never say ' v i s a y a - o n l y *] The f o o l i s h deludedly c l i n g t o the objective (klistakarniani)

f i e l d . - P e r f o r m i n g d e f i l e d deeds

t h e y - a r e submerged i n t h e c y c l e o f death.and rebirth (samsara). They do not know t o contemplate [from t h i s

the mind and d i l i g e n t l y t o seek escape cycle]. Out o f compassion

f o r them,[the Buddha]

d e c l a r e d t h i s e x p r e s s i o n , ' v i j n a p t i - o n l y ' , t h e r e b y c a u s i n g them t o contemplate t h e i r . t h o u g h t and f i n d l i b e r a t i o n from t h e c y c l e o f death and r e b i r t h . T h i s does n o t mean t h a t t h e i n t e r n a l o b j e c t i v e f i e l d [ i . e . , t h e n i m i t t a - b h a g a ] i s , l i k e the external, t o t a l l y mexistent.
2 7

Because t h e o b j e c t i v e f i e l d [ i . e . , t h e n i m i t t a - b h a g a ] has t h i s

super-

f l u o u s o v e r f l o w 3^^_Cinto seeming e x t e r n a l i t y ] , i t i s r e l i n q u i s h e d and not d e s i g n a t e d ' - o n l y ' (-matra). Because t h e substance o f thought

[ i . e . , t h e darsaha-bhaga] i s pure, i t i s r e t a i n e d and d e c l a r e d t o be ' v i j n a p t i - o n l y ' .

The Ghanavyuha Sutra

says:

The o b j e c t s o f c i t t a , manas and v i j K a n a [ i . e . , o f a l l men1 ,al a c t i v i t y ] " Are not separat e from t h e i r own-being (svabhava);

Therefore

I d e c l a r e t h a t , i n every

way 29

There i s o n l y v i j n a n a and n o t h i n g e l s e .

The Avatamsaka, Sutra are n o t h i n g "but thought says, " T h e r e f o r e

and

other works say, "The The I-ohiao

t h r e e realms Ching j j j ^ focus your

( c i t t a - m a t r a ) .

a l l o f you must c a r e f u l l y r e g u l a t e and f o c u s e d on one 31

thought; i f i t i s r e g u l a t e d and

p o i n t , t h e r e w i l l "be no

matter which i s not in this entrance

distinguished."

These passages are a l l i n c l u d e d of

( p r a v e s a ) , [the second l e v e l o f t h e contemplation

the V i j n a p t i m a t r a t a o f a l l dharmasH. (258c26) 1.1.3 T h i r d L e v e l : Gathering Returning i n the Branches

t o the Root - - 32

The t h i r d l e v e l i s [the contemplation i n which one gathers i n the b r a n c h e s

3 3

of3

V i j n a p t i [ - m a t r a t a H

and r e t u r n s t o t h e r o o t . . (grahya) operations (grahaka).

Jp^jj
(kriya

. The

o b j e c t i v e f i e l d , which i s what i s apprehensor so a l s o , are the

w i t h i n thought, i s m a n i f e s t l y e v i d e n t ; and, J^J

)of t h o u g h t , which i s the i n t e r n a l apprehender

T h i s s u b j e c t i v e p o r t i o n (darsana-bhaga) and o b j e c t i v e p o r t i o n ( n i m i t t a - bhaga) b o t h e x i s t i n dependence on mentation separated from the ( v i j n a n a ) . T h i s i s so,

3

because, i f

substantial r o o t ^ ^ exist.

^ o f

mentation ,

the branch-dharmas The Trimsikd

^ a b s o l u t e l y cannot says:

The

notions of a s e l f

(atman) and t r u l y

existing

dharmas, which a r i s e i n p r o v i s i o n a l d i s c o u r s e

87

Have a v a r i e t y o f d i f f e r e n t

permutations;

A l l o f which, depend on developments o f mentation; What develops i n t o them are o n l y t h r e e :

35

The Ch'eng-wei-shih-lun the substance two

s t a t e s , "'Development' ( p a r i n a m a ^ ^ ) means t h a t t u r n s i n t o what appears t o be the

o f mentation

components.

T h i s i s so, because, b o t h the o b j e c t i v e component (darsana-bhaga) a r i s e i n

(nimitta-bhaga) and the s u b j e c t i v e component

dependence on the s e l f - v e r i f y i n g component ( s v a s a m v i t t i - b h a g a ) . " The Sandhi-nirmoeana

36

Sutra

s t a t e s , " A l l t h e o b j e c t s (alambana ^jff 37

jHO jJ

o f mentation One

( v i j n a n a ) are merely m a n i f e s t a t i o n s o f

mentation.'

gathers i n the o b j e c t i v e and s u b j e c t i v e components, which o u t , and r e t u r n s t o t h e i r r o o t , v i z . , mentation. Therefore,

have branched t h i s entrance

(pravesa) [ i . e . , t h e t h i r d l e v e l o f the c o n t e m p l a t i on o f of

the V i j n a p t i m a t r a t a o f a l l dharmasH encompasses- t h e c o n t e m p l a t i o n what i s d e c l a r e d t o be the a b s o l u t e u n i v e r s a l and r e l a t i v e ) and the c o n v e n t i o n a l

particulars,

or t h e a b s o l u t e (paramartha ^

(samvrti^^),

e t c . (259a4)
1.1.4 Fourth Level: Suppressing the Inferior

M a n i f e s t i n g the S u p e r i o r

38
The i n w h i c h one f o u r t h l e v e l i s [the c o n t e m p l a t i on of1 V i j n a p t i [ - m a t r a t a H suppresses t h e i n f e r i o r Both thought - a n d m a n i f e s t s the s u p e r i o r coefficients Even so, we

' l? - fi

( c i t t a ) - and the mental

( c a i t t a ) . are capable o f d e v e l o p i n g and becoming m a n i f e s t .

o n l y say 'thought-only' ( c i t t a - m a t r a A ^ * ) c o e f f i c i e n t s - o n l y ' characteristic ( c a i t t a - m a t r a ^ f e ' V C , ' jf{[ ).

and not The

'mental-

substantial (pradhanya

o f thought , t h e k i n g , i s i t s supremacy

j | p ; whereas, the mental c o e f f i c i e n t s are s u b o r d i n a t e and depend on t h e i r s u p e r i o r t o be born. At t h i s l e v e l we suppress what i s superior

s u b o r d i n a t e and do not d i s p l a y i t , thus m a n i f e s t i n g o n l y t h e dharma, [thought !. T h e r e f o r e , t h e Commpassionate and Honored One declared:

[ i . e . , Maitreya!

I t i s g r a n t e d t h a t thought m a n i f e s t s i n what appears as a d u a l i t y ; Just so, i t may appear

itself

as greed (.ragaj, e t c . ; appear as faith

/ -

39

Or, a l t e r n a t i v e l y , i t may (sraddha) , etc.;^

N e v e r t h e l e s s , t h e r e are no d i s t i n c t l y d e f i l e d or whole- some dharmas [ s e p a r a t e from thought (citta)!.^"

While the e s s e n t i a l substance

$''fj^

"thought

(citta)^

i s able

t o d e v e l o p, m a n i f e s t i n g i t s e l f i n what appears as t h e d u a l i t y o f the s u b j e c t i v e and o b j e c t i v e components, i t i s s t i l l the case t h a t substance o f the mental c o e f f i c i e n t s greed, f a i t h , e t c . the

a l s o are

each a b l e t o d e v e l o p , m a n i f e s t i n g themselves i n what appears as t h e i r own s u b j e c t i v e and o b j e c t i v e components. Because thought i s superior two.

however, the v e r s e says [ o n l y ! t h a t thought appears as t h e

Because the mental c o e f f i c i e n t s are s u b o r d i n a t e , t h e y are suppressed,

and t he v e r s e says n o t h i n g about them.

T h i s does not mean, however,

t h a t t h e y a re i n c a p a b l e o f a p p e a r i n g as t h e two. The Vimaldk'rti beings a r e d e f i l e d . says, "Through t h e d e f i l e m e n t o f thought, Through p u r i t y o f thought, being s a r e p u r i f i e d . " ^ a r e i n c l u d e d i n t h i s entrance ( p r a v e s a ) ,
3

T h i s and o t h e r such passages [the

f o u r t h l e v e l o f c o n t e m p l a t i ng t h e V i j n a p t i m a t r a t a o f a l l

dharmasD.(259al2)

1.1.5

F i f t h Level:

B a n i s h i n g t h e Marks and Nature

R e a l i z i n g t h e True

_ hh
The f i f t h l e v e l i s Cthe contemplation ofH V i j n a p t i C - m a t r a t a D i n which one b a n i s h e s t h e c h a r a c t e r i z i n g marks (laksana ) r e a l i z e s t h e t r u e natur e (dharmata' and
w n a

?)4^"ff^Si

*|^.

t is universal

expressed by t h e word ' v i j n a p t i ' , t h e r e are b o t h an a b s t r a c t and r e l a t i v e p a r t i c u l a r s marks

. The r e l a t i v e p a r t i c u l a r s a re t h e one should b a n i s h and not grasp. The

jjfQ o r f u n c t i o n s |j which

a b s t r a c t u n i v e r s a l i s t h e t r u e natur e s h o u l d seek t o r e a l i z e . The SrZmala Sutra

*J^-or

substance

which one

d e c l a r e s , "the thought >^'V^' ."^

( c i t t a ) that i s clear

and pure by n a t u r e Q samgvaha says:

A v e r s e from t h e Mahayana-

From a rope a r i s e s t h e n o t i o n o f a snake, But on s e e i n g t h e rope, one d i s c e r n s t h a t i n t h e light o f reason

1+6

t h e r e i s no snake,

And, when one v e r i f i e s t h e c o n s t i t u e n t p a r t s o f the rope itself,

90

One

knows t h a t i t , l i k e the p e r c e p t i o n o f the snake, i s a d e l u s i o n .

hi

What i s s t a t e d here i s t h a t when we o f the rope ( r a j j u b u d d h i ) , we (sarpabuddhi): banishes Dependent have banishe d

g i v e r i s e t o the

notion

t h e n o t i o n o f a snake one

This i s a metaphorical

r e p r e s e n t a t i o n o f how the

Imaginary ( p a r i k a l p i t a ) n o t i o n s by contemplating (paratantra). When we see the

c o n s t i t u e n t p a r t s making up

t h e r o p e , we

b a n i s h t h e n o t i o n o f t h e rope i t s e l f : t h i s i s a meta- one banishes the n o t i o n o f the

p h o r i c a l r e p r e s e n t a t i o n of how Dependent ( p a r a t a n t r a ) by

s e e i n g the A b s o l u t e

(parinispanna). notions has severed

The

meaning here i s c l e a r :

b o t h o f these b a n i s h ed

a r i s e dependent on something e l s e

$>C^i2 ytfi
48

When one

the d e f i l e d [ p o r t i o n o f t h e Dependent], self

the n o t i o n s o f an e t e r n a l snake and the

(atman) and t r u l y e x i s t i n g dharmas, which, l i k e the t o any

rope, were c l u n g t o as r e a l , no l o n g e r correspond With r e g a r d t o the Dependent mean that., because, i t (paratantra):

factuality. not defiled

t h i s does

should be b a n i s h e d ,

t h e r e f o r e b o t h [the The

p o r t i o n and the pure p o r t i o n ] are e l i m i n a t e d t o g e t h e r . as a r e s u l t o f d e l u s i o n , and or f u n c t i o n . The so i s c o m p l e t e ly without

snake appears

e i t h e r substance

rope, however, comes i n t o b e i n g by v i r t u e o f i t s so i s not without some p r o v i s i o n a l the

c o n s t i t u e n t hemp f i b e r s , and function.

The: hemp f i b e r s i l l u s t r a t e the r e a l u n i v e r s a l , w h i l e of things. Once one

rope i l l u s t r a t e s the dependent aspect r e s p e c t i v e substance and the f a c t u a l i t y o f the

knows t h e

f u n c t i o n o f the rope and t h e hemp f i b e r s , Because the

snake i s spontaneously d e s t r o y e d .

f a c t u a l i t y o f the no f a c t u a l i t y

snake i s d e s t r o y e d ,

the

'snake' corresponds t o

[ i . e . , i t l a c k s even p r o v i s i o n a l e x i s t e n c e ] . It i s

T h i s i s what i s termed " b a n i s h i n g what i s c l u n g t o . " not as i f [ c l i n g i n g t o ] the Dependent (paratantra) can be

severed

o n l y a f t e r "one one

i s on'the Holy Path (aryamarga). T h i s i s so, because the At the

g r a d u a l l y e n t e r s R e a l i t y , p e n e t r a t i n g the emptiness o f u n d e r s t a n d i n g the

'snake' and

c o n s t i t u e n t n a t u r e o f the rope. o f R e a l i t y , the real

stage, where one

r e a l i z e s the contemplation

u n i v e r s a l i s i l l u m i n a t e d and the c o n v e n t i o n a l

p a r t i c u l a r s are

evident.

Once the u n i v e r s a l and the p a r t i c u l a r s have become e v i d e n t , notions of s e l f (atman) and. t r u l y e x i s t i n g dharmas cease. viewed i n the

the It is first

p r e c i s e l y t h i s t h a t i s the essence o f what was contemplation. (259a27)

1.2

The

S u b j e c t i v e Aspect o f

Vijnaptimatrata

1.2.1

The

s u b j e c t i v e aspect .

of Vijnaptimatrat a

takes

as

_ . kQ the mental c o e f f i c i e n t The sixth of

i t s e s s e n t i a l substance wisdom ( p r a j n a ) , the s p e c i a l or determinate

( v i n i y a t a ) c l a s s o f dharmas. says:

s c r o l l o f the Mahayana-samgraha bodhisattva enter

"For what reasons does t h e By means o f a knowledge o f and

into Vijnaptimatrata?

calming (samatha) and t h a t t a k e s the

i n s i g h t (vipasyana) t h a t . i s supermundane - o b j e c t ' . . ."^

s y n t h e t i c dharmas as i t s

Asvabhava
1

e x p l a i n s the passage s a y i n g , " I t i s by a. c o n c e n t r a t e d subject to confusion (samahitaviparitajnana). . .."

knowledge^

not

Some i n t e r p r e t t h i s t o t h e contemplatin g insight (vipasyana)

s a y i n g t h a t V i j n a p t i m a t r a t a as a p p l i e d (samatha) and as i t s n a t u r e include ' i t s ' (skandhas) a r e , then a l l f i v e

s u b j e c t has b o t h t h e calming [components o f meditation!] n o t . so... I f we

(svabhava). associates the

This- i s ' simply

, then t h e f o u r mental aggregates But i f we add i t s s u b s i d i a r i e s j j j ^

substance.

aggregates would be i n v o l v e d .

The c u r r e n t o p i n i o n h o l d s t h a t , based of Vijnaptimatrata (samatha)3.

on t h e name, t h e substance o f t h e s u b j e c t i v e aspect i s wisdom o n l y [ i . e . , i n s i g h t (vipasyana)^

and not calming

Asvabhava says b o t h t h a t V i j n a p t i m a t r a t a

[ i s r e a l i z e d ! ! by (abhisamaya),

means o f t h e knowledge t h a t i s i n t u i t i v e comprehension and a l s o , t h a t i t i s by means o f t h e c o n c e n t r a t e d

knowledge n ot s u b j e c t

54
to confusion. tration (samadhi) He c i t e s o n l y t h e knowledge t h a t a r i s e s i n concen- as t h e substance o f t h e s u b j e c t i v e aspect o f

Vijnaptimatrata Vijnaptimatrata

because, when one produces t h e s p e c i a l view o f accompanying t h e Four Examinations (paryesana), one

necessarily i s i n concentration s u b j e c t i v e aspect

(samadhi). He does n o t say t h a t t h e (samatha) as i t s

o f V i j n a p t i m a t r a t a has calming

substance. The Mahayana-samgraha, ...

moreover,

says: (pariyesana). . .,

by means o f t h e Four Examinations Comprehensions

and the Four Exact .

( y a t h a b h u t a - p a r i j n a n a ) , one t a k e s

. . and because e v e r y t h i n g i s thus n o n e x i s t e n t ,

t h i s Thusness and t h i s Suchness [known tol a l l b o d h i s a t t v a s as t h e c u l t i v a t i o n and t r a i n i n g by which one e n t e r s m a t r a t a . With r e s p e c t t o t h e mental e x p r e s s i o n s V i j n a p t i -

(manojalpa),

which appear as words (aksara) and meanings (artha),, /when.one d e d u c t i v e l y examines these..word-names , Cone sees; t h a t ] t h e y are o n l y mental e x p r e s s i o n s . . .

In

the Yogdadra-bhwni the

}

Abhidharma-samuccay<a,

and o t h e r works, the

Four Examinations and the Four Exact Comprehensions a l l have wisdom 56 (prajna) as t h e i r substance. (sasrava), while

The Four Examinations are e x c l u s i v e l y d e f i l e d the

Four Exact Comprehensions are b o t h d e f i l e d and pure ( s a s r a v a n a s r a v a ) . says t h a t e n t e r i n g i n t o t h e c h a r a c t e r i s t i c s

When the. Mahayana-samgraha of

what i s t o be known (jfieyalaksana) i s based on the b e n e f i c i a l

perfuming i n f l u e n c e o f f r e q u e n t l y h e a r i n g [the s c r i p t u r e s 1 ( b a h u s r u t a - bhavita)

- 5 7

and t h a t t h i s , i s not i n c l u d e d

(asamgrhita) i n the a l a y a -

vijnana,

the t e x t r e f e r s o n l y t o the pure seeds which develop i n t h a t They are what i s c a l l e d 'perfuming influence'

stage o f t h e Holy P a t h .

(bhavana) [ i n the t e x t ] , and t h e y are d e s i g n a t e d as d i s t i n c t ; from the a l a y a - v i j n a n a . I t i s not the case t h a t a l l s u b j e c t s p e r f o r m i n g the

contemplations are e x c l u s i v e l y pure

Canasrava).

Were t h a t not so, t h e

Four Examinations would not [ f a l l under the c a t e g o r y ofII p r e l i m i n a r y cognition ( p r a y o g i k a - j n a n a ) . (259bl6)

1.2.2

While the above p e r t a i n s i n a g e n e r a l d i s c u s s i o n [ o f the In

s u b j e c t i v e aspect o f V i j n a p t i m a t r a t a , i t can be f u r t h e r a n a l y z e d ] . a more s p e c i f i c p r e s e n t a t i o n , i t i s summarized under two f i r s t , the c o n t e m p l a t i n g s u b j e c t as cause \^ c o n t e m p l a t i n g s u b j e c t as e f f e c t 3

v*)

divisions:

; and second, the

59

94

As cause, i t a p p l i e s t o a l l . t h r e e v a r i e t i e s o f wisdom, and i s e x c l u s i v e l y d e f i l e d : t h e r e f o r e , . we tak e the wisdom produced erudition (srutamaya), the wisdom produced t h r o u g h r e f l e c t i o n through (cintamaya),

and t h e wisdom produced t h r o u g h s p i r i t u a l c u l t i v a t i o n as the substance o f the c o n t e m p l a t i n g s u b j e c t .

(bhavanamaya

But, t h i s has o n l y the i t i s not

n a t u r e o f [what i s a c q u i r e d t h r o u g h ! acute discernment;

something t h a t i s wholesome ( k u s a l a ) by v i r t u e o f one's b i r t h

\%. 61

v . a

T h e r e f o r e , the Mahayana-samgraha expressions (manojalpa.)

s a y s , "By means o f thes e

mental

which appear as the t e x t s and t h e s e s

(dharmartha)

and are produced o f t h e c h a r a c t e r i s t i c s o f t h e Dharma o f t h e Great V e h i c l e , [ t h e b o d h i s a t t v a e n t e r s ! the l a n d where one produces belief (adhimukticaryabhumi), or the Path o f V i s i o n resolute or

(darsanamarga)
1

_
the Path o f C u l t i v a t i o n - (bhavanamarga). says o f V i j n a p t i m a t r a t a

62
. ." And the

Cheng-wei-shih-lun

i n t h i s c o n t e x t : at the Stage o f P r o v i s i o n i n g

63
(sambharavastha) one g a i n s profound r e s o l u t e b e l i e f (adhimukti)

t h r o u g h e r u d i t i o n and r e f l e c t i o n ; w h i l e , at the Stage o f T r a i n i n g (prayogavastha.), the one produces the Four E x a m i n a t i o n s , e t c . and p r o j e c t s [ o f the P a t h o f V i s i o n (darsanamarga)!.^

v i s i o n of r e a l i t y * ^

[The c o n t e m p l a t i n g s u b j e c t , t a k e n ! as e f f e c t , i s e x c l u s i v e l y pure. In t h i s sense, we t a ke the wisdom produced through spiritual i t takes

cultivation,

as the substance o f t h e contemplator because

both. the. c o r r e c t c o g n i t i o n cognition

(samyag-jnana) and t h e s u b s e q u e n t l y a c q u i r e d

( p r s t a - l a b d h a - j n a n a ) as i t s e s s e n t i a l substance. The and o t h e r works say t h a t i t i s by t h o r o u g h l y

Mahayana-samgraha

95

comprehending the p r i n c i p l e o f Thusness,, and then, by c o n t r o l l i n g a l l t h e o b s t r u c t i o n s , and f i n a l l y ! "by s e p a r a t i n g o n e s e l f c o m p l e t e l y a l l t h e o b s t r u c t i o n s t h a t one from

e n t e r s , r e s p e c t i v e l y , t h e Path o f V i s i o n , (asaiksa-marga); o f the

the. Path:.,of C u l t i v a t i o n , and the'Path: o f the S a i n t s t h u s . i s the sequence.

R e a l i z i n g the V i j n a p t i C - m a t r a t a J

absolute, u n i v e r s a l i s . done o n l y by the c o r r e c t c o g n i t i o n (samyag- jnana],.and r e a l i z i n g the V i j n a p t i C - m a t r a t a H o f the conventional

p a r t i c u l a r s i s done o n l y by the subsequently ( p r s t h a - l a h d h a - j n a n a ) . ^

acquired cognition

Such passages i n the s c r i p t u r e are numerous and t h e i r meaning is clear. doctrines. I t i s not n e c e s s a r y t o c i t e any more as p r o o f f o r thes e (259b27)

1.3

Further Analysis 1.3.1 Contemplation, Concentration and R e a l i z a t i o n C V i j n a p t i - was

While the p r e c e d i n g

[i.e.., 1.1

and 1 . 2 1 a n a l y z e d

m a t r a t a l , a g a i n i n t o . a s u b j e c t i v e and an o b j e c t i v e a s p e c t , t h a t still a d i s c u s s i o n o f its.most, g e n e r a l meaning. i n the broadest I f we speak o f

Vijnaptimatrata.

sense, i t a p p l i e s t o b o t h the s u b j e c t i v e

and o b j e c t i v e a s p e c t s . If, matrata', Chowever,! we speak o f the 'contemplation o f V i j n a p t i -

t h i s i n v o l v e s o n l y the s u b j e c t i v e and not the o b j e c t i v e (sasravanasrava) mental

aspect... It. a p p l i e s t o both-impure and pure dharmas.

. I t . a p p l i e s t o both: d i s p e r s e d (asamahita) and mental dharmas.^

8

concentrated

Csamahita)

I t t a k e s as i t s e s s e n t i a l substance a l l

o f t h e t h r e e v a r i e t i e s , o f wisdom through r e f l e c t i o n , three types

t h a t produced t h r o u g h e r u d i t i o n , and a l s o t h e

and through, s p i r i t u a l c u l t i v a t i o n

of cognition

the p r e l i m i n a r y ( p r a y o g i k a ) , t h e acquired ' ( p r s t h a - l a b d h a ) . ^

fundamental (mula),

and t h e subsequently

I f we speak o f ' c o n c e n t r a t i o n it

(samadhi) on V i j n a p t i m a t r a t a ' ,

a p p l i e s t o b o t h t h e impure and pure mental dharmas, but o n l y t h e and not t h e d i s p e r s e d . I t i n v o l v e s o n l y t h e wisdom

1

concentrated

produced t h r o u g h s p i r i t u a l c u l t i v a t i o n reflection.

and not t h a t o f e r u d i t i o n and of cognition.

I t a p p l i e s t o a l l three types

I f we. speak o f ' t r u l y r e a l i z i n g V i j n a p t i m a t r a t a ' , i t i n v o l v e s o n l y pure dharmas and not t h e impure, o n l y t h e c o n c e n t r a t e d the d i s p e r s e d . and not

I t i n v o l v e s o n l y t h e c o r r e c t c o g n i t i o n (samyag-jnana) a c q u i r e d c o g n i t i o n , but not t h e p r e l i m i n a r y

and t h e subsequently cognition. In these

l a s t two c a s e s , what i s s a i d , about t h e t h r e e Seventh Land and below substance

l

varieties

o f wisdom i s E s t i l l a t t h e l e v e l

where t h e y , andU

are each c o n s i d e r e d t o have a d i s t i n c t not

%'\ ^f^_

at t h e l e v e l o f the. [ u l t i m a t e ] d o c t r i n e .

Were i t not so, t h e n t h e o f V i j n a p t i -

c o n c e n t r a t i o n o f V i j n a p t i m a t r a t a and t h e t r u e r e a l i z a t i o n

matrata spoken o f above would a l s o b e . s a i d t o i n v o l v e t h e wisdom produced through e r u d i t i o n and.through r e f l e c t i o n

TO

as i s s t a t e d i n t h e

Dasabhimi-vydkhyana.^

. This, should be understoo d as e x p l a i n e d below

[ i n t h e "Essay on t h e Three V a r i e t i e s o f Wisdom"

X-lkt%

H.

71

(259c6)

1.3.2 Now., notions

The

Five Categories

of

Vijnaptimatrata various see

i n g e n e r a l , i f we

c a r e f u l l y examine a l l the

o f V i j n a p t i m a t r a t a expounded i n the v a r i o u s t e a c h i n g s , we categories. 72 objective

t h a t t h e r e are r e a l l y no more t h a n f i v e F i r s t , there i s Vijnaptimatrata

i n terms o f the

s e n s e - f i e l d ^LJ^^efi,
Hungry ghosts

The Abhidharma
(preta), beasts

Sutra

says:
and gods

( t i r y a k ) , men

Each, a c c o r d i n g

to t h e i r respective o f the

capacities,

Have, d i f f e r e n t n o t i o n s We accept that objects

same thing';';' t h e r e f o r e existence. 73

( a r t h a ) have no t r u e

Texts such as t h i s , which t e a c h o n l y the o b j e c t i v e r e a l m contemplated by V i j n a p t i m a t r a t a , a l l f a l l under the c a t e g o r y i n terms o f the o b j e c t i v e The T J *ll ^t
-

of

Vijnaptimatrata

s e n s e - f i e l d . i n terms o f doctrine

second category i s Vijnaptimatrata such v e r s e s as,

J e x e m p l i f i e d by

Because thought c l i n g s t o
75

itself.

The

V i j n a p t i m a t r a t a d o c t r i n e s d e c l a r e d i n the Avatamsaka Sutra, and

Sutra,

the of

Sandhinirmocana Vijnaptimatrata

o t h e r works a l l f a l l under the c a t e g o r y

i n terms o f d o c t r i n e . i n terms o f a b s t r a c t u n i v e r s a l s verse that says:.

Third, i s Vijnaptimatrata
s a s

e x e m p l i f i e d by the Trimsikd

. A l l the developments.of v i j n a n a are

either

That which, d i s c r i m i n a t e s or t h a t which, i s discriminated; By v i r t u e o f t h i s , they do not Therefore everything i s nothing exist, but and con-

c e p t u a l i z a t i o n ; , ( v i j n a p t i - m a t r a ) . The p r i n c i p l e s under the c a t e g o ry Fourth,

75

t h a t thus e s t a b l i s h V i j n a p t i m a t r a t a of Vijnaptimatrata

a l l fall

i n terms o f a b s t r a c t u n i v e r s a l s .

is: Vijnaptimatrata such as:

i n terms o f practice^^fjE

fijr;

i t is

e x e m p l i f i e d by v e r s e s

The b o d h i s a t t v a , i n the

s t a t e of c o n c e n t r a t i o n -

16

It

i s a l s o e x e m p l i f i e d by the Four Types o f Examination Comprehensions

(paryesana) etc.

and by the Four Exact These a l l f a l l practice.

( y a t h a b h u t a - p a r i j n a n a ) ,

under the c a t e g o r y

of V i j n a p t i m a t r a ta

i n terms o f

F i f t h , i s V i j n a p t i m a t r a t a i n terms o f i t s r e s u l t i n g /f^

fruit/: Mirror

H H K

. The

Buddhabhumi Sutra

s a y s , " I t i s i n t h e Great (dhatu),

Cognition

(mahadarsajnana)

t h a t a l l spheres

sense-realms

77
( v i s a y a ) and p e r c e p t i o n s ( v i j n a n a ) appear." The

Tathagatagundlamkara

Sutra

says The u n t a i n t e d mentation Tathagatas (vijnana) of the

Is l i m p i d ( v i s u d d h a ); (anasrava) realm,

i t i s t h e pure

L i b e r a t e d from a l l o b s t a c l e s

(avarana),and Cognition.

A s s o c i a t e d w i t h t h e Great M i r r o r

78

The'

Ch'eng-wei-shih-lim

says Cof t h e f r u i t 3 :

It

i s the pure real m

(dhatu),

Inconceivable, Blessed;

good, immutable, and

i t i s t h a t Body o f L i b e r a t i o n ,

Named t h e Dharmatbody] o f t h e Great Sage. 79

The

a c q u i r e d f r u i t s o f V i j n a p t i m a t r a t a , which a r e thus t a u g h t , a l l of Vijnaptimatrata i n terms o f i t s f r u i t . (259c2l)

f a l l under t h e c a t e g o r y

1 . 3 . 3 The S i x D i v i s i o n s The

80

d o c t r i n e o f V i j n a p t i m a t r a t a . i n f i v e c a t e g o r i e s expounded

h e r e , i n c l u d e s , without exception., a l l v a r i e t i e s o f V i j n a p t i m a t r a t a . Among t h e d o c t r i n e s [found i n t h e s c r i p t u r e s ] , however, v a r i o u s and

d i f f e r e n t t h i n g s a r e t a u g h t , w i t h r e g a r d t o the l e v e l o f meaning and a c c o r d i n g t o what i s most opportune, under t h e f i r s t Vijnaptimatrata 1. matrata c a t e g o ry o f

i n terms o f t h e o b j e c t i v e s e n s e - f i e l d . categor y o f ] V i j n a p t i - states:

Some s c r i p t u r e s d i s c u s s [ t h e f i r s t

on t h e b a s i s o f what i s . c l u n g t o .

The Lahkdvatdra

Because thought c l i n g s t o i t s e l f , Thought appears" as the m a n i f e s t a t i o n ' o f external objects.

Because t h e s e s e n s e - o b j e c t s not exist

(drsya) do

8l
They a r e n o t h i n g but thought. [ T h i s passage i l l u s t r a t e s t h e f i r s t a l t e r n a t i v e ! ] because i t shows t h a t o n l y on

the o b j e c t i v e s e n s e - f i e l d i s an u n r e a l m a n i f e s t a t i o n based [thought ] c l i n g i n g t o thought. 2. matrata Avatamsaka Some s c r i p t u r e s e l u c i d a t e [the f i r s t

c a t e g o r y ] o f V i j n a p t i - The

on t h e b a s i s o f t h e i m p u r i t y [ o f t h e s e n s e - f i e l d ] . Sutra s t a t e s : "The t h r e e world-realms

a r e n o t h i n g but

82
thought (cittamatra)." [ T h i s passage i l l u s t r a t e s t h e second a l t e r -

n a t i v e ] because i t teaches V i j n a p t i m a t r a t a w i t h r e f e r e n c e t o t h e w o r l d l i n e s s [ o f t h e s e n s e - f i e l d ] . 3. Some s c r i p t u r e s d i s c u s s [the f i r s t category o f ]

V i j n a p t i m a t r a t a on t h e b a s i s o f what i s c l u n g t o and a c c o r d i n g t o what exists conditionally. A v e r s e from t h e Trimsikd says: existing

The n o t i o n s o f s e l f

(atman) and t r u l y

dharmas, which a r i s e i n p r o v i s i o n a l discourse Have a v a r i e t y o f d i f f e r e n t All permutations;

o f which depend on developments o f mentation

/ . x

83

(vijnanaJ. [ T h i s passage i l l u s t r a t e s t h e t h i r d a l t e r n a t i v e , ] because i t [teaches the V i j n a p t i m a t r a t a o f t h e s e n s e - f i e l d ] on t h e b a s i s . o f t h e p r o d u c t i o n of c l i n g i n g b o t h t o t h e two, [ i . e . , s e l f and dharmas] and t o t h e s u b j e c t i v e and o b j e c t i v e components ( d a r s a n a n i m i t t a b h a g a ) , which a r i s e

101

from. the v e r i f y i n g component and a l s o

(sam.vittihha.ga) o f mentation

(vijnana),

84

on t h e b a s i s o f t h e n o t i o n s o f s e l f and dharmas d e c l a r e d b y

mundane t e a c h e r s and by t h e Holy S c r i p t u r e . ^ 4. matrata Some s c r i p t u r e s d i s c u s s [the f i r s t The c a t e g o r y ] o f V i j n a p t i - Vimdlaktrti-nirdesa through

o
Y

on t h e b a s i s o f s e n t i e n t b e i n g s .

says, "Through p u r i t y o f thought,

s e n t i e n t beings a r e pure:

the d e f i l e m e n t 5. matrata

(samklesa) o f thought,

s e n t i e n t beings a r e d e f i l e d . " c a t e g o r y ] o f V i j n a p t i -

Some s c r i p t u r e s d i s c u s s Cthe f i r s t

on t h e b a s i s o f a l l dharmas, both c o n d i t i o n e d and u n c o n d i t i o n e d TheSandhinirmocana d e c l a r e s t h a t , " A l l o b j e c t s ( v i j n a n a ) are n o t h i n g but m a n i f e s t a t i o n s o f

(samskrtasamskrta).

(alambana) o f mentation .. ,,88

+

mentation. 6. matrata. to. Some s c r i p t u r e s d i s c u s s [the f i r s t c a t e g o r y ] o f V i j n a p t i -

a c c o r d i n g t o how a t h i n g [ i . e . , t h e supposed o b j e c t ] i s r e f e r r e d says: (tiryak),

An Abhidharma Sutra v e r s e Hungry ghosts

(preta), beasts

man, and gods Each, a c c o r d i n g t o t h e i r r e s p e c t i v e c a p a c i t i e s , [Have d i f f e r e n t n o t i o n s o f t h e same t h i n g ] . .. 89

[ T h i s v e r s e i l l u s t r a t e s t h e s i x t h a l t e r n a t i v e ] because i t d i s c u s s e s V i j n a p t i m a t r a t a i n terms o f t h e f a c t t h a t one t h i n g i s r e f e r r e d t o [ d i f f e r e n t l y by d i f f e r e n t b e i n g s ] . Thus t h e r e a r e innumerable d o c t r i n a l c a t e g o r i e s and d i v i s i o n s . The s i x [ a l t e r n a t i v e ] d i v i s i o n s c i t e d above c a t e g o r i z e and encompass

all

doctrines... I t i s o n l y t he f i f t h o f t h e above C l . 3 - 3 - 5 3 exhausts t he f u l l meaning o f t h e p r i n c i p l e .

however, This i s

that completely

so, because i t s t a t e s i n a g e n e r a l way t h a t e v e r y t h i n g i s v i j n a p t i - m a t In some cases we r e s t r i c t t h e c a t e g o r i e s o f V i j n a p t i m a t r a t a 90 to three: s e n s e - f i e l d , p r a c t i c e , and f r u i t . i n [my) Commentary on the Heart These ar e a n a l y z e d Sutra. ^
1

more t h o r o u g h l y

(260a9)

103

S e c t i o n Two: C r i t i c a l A n a l y s i s o f t h e Term

2.1

The Meaning o f V i j n a p t i m a t r a t a

2.1.1

Vigyiapti

The

Sanskrit

vijnapti

fft

i s t r a n s l a t e d "by

shih

i n t h i s context

shih means 'knowing d i s c u r s i v e l y ' o r ' d i s c r i m i n a t i n g '

111

92

That which has mentation [the e i g h t v i j n a n a s H , six

(vijnana)

as i t s c h a r a c t e r i s t i c

t h a t which i s a s s o c i a t e d w i t h mentation [ t h e

c l a s s e s o f mental c o e f f i c i e n t s ] , t h e developments o f mentation

[the s u b j e c t i v e and o b j e c t i v e p o r t i o n s ] , t h e m o d a l i t i e s o f mentation [the twenty-four c i t t a - v i p r a y u k t a - d h a r m a s ] , mentation [ThusnessD, a l l t h e s e f i v e dharmas and t h e r e a l , n a t u r e o f the absolute u n i v e r s a l

9k
and t h e r e l a t i v e p a r t i c u l a r s are i n s e p a r a b l e from v i j n a n a and, t h e r e f o r e , a r e s a i d t o be n o t h i n g but conceptualizatLcn(.vijnapti-matra). Were i t not so, Thusness would not be V i j n a p t i m a t r a t a ( C o n c e p t u a l i z a t i o n o n l y - n e s s ) . one T h i s i s not t o say, on t h e other hand, t h a t t h e r e i s o n l y S i n c e i t encompasses

.,

. 95

s i n g l e Thought and. n o t h i n g e l s e whatsoever.

e v e r y t h i n g e l s e and goes back t o V i j n a n a , e v e r y t h i n g i s c o l l e c t i v e l y d e f i n e d by t h i s t e r m ' v i j n a p t i ' . I f i t d i d not encompass and go back to Reality ,then i t would not be c a l l e d T h u s ^ ^ j . . ^ ^ (260alU)

104

2.1.2 The "by

-matrata j3p; J3 ( v a r . 0 0 . ) .l . ^ is translated

S a n s k r i t -mdtratd

V>ei\zJ^. Maira
1. The

has t h r e e meanings. i s matra i n t h e sense o f ' s e l e c t i n g out and

first

holding to'

,^as

when we r e j e c t

jSj^j^the

Imaginary

(parikalpita) Dependent

s e l f - h o o d o f both beings

and dharmas, w h i l e

s e i z i n g on

^f^jj^the

( p a r a t a n t r a ) c h a r a c t e r i s t i c s and the A b s o l u t e of vijnana. The Ch'eng-wei-shih-lun

(parinispanna)

aspect '-matrata' from

says t h a t the e x p r e s s i o n

i s meant t o deny the n o t i o n o f a s e l f o r dharmas e x i s t i n g apart v i j n a n a , but not t o deny thought and mental c o e f f i c i e n t ' s t h a t do exist i n s e p a r a b l e from vijnana."'" 2. or The second meaning i s matra
% L
00

Ccaitta),

(260al8)

i n t h e sense o f ' d e f i n i t e l y '

'certainly'

101

Therefore

102

[ p a r t o f a v e r s e i n ! an o l d

t r a n s l a t i o n o f t h e Madhyanta-vibhdga

says:

W i t h i n t h i s t h e r e d e f i n i t e l y i s emptiness,

103
In t h a t t h e r e i s a l s o t h i s . This-means t h a t w i t h i n c o n v e n t i o n a l p a r t i c u l a r s i s t h e a b s o l u t e u n i v e r s a l ^^J^^ t h e r e definitely and u n i v e r s a l i s expressed
a n d

there

definitely

w i t h i n that absolute u n i v e r s a l , These two particulars

are c o n v e n t i o n a l p a r t i c u l a r s .

are d e f i n e d ^ ^ " ^ C b y ' m a t r a ( t a ) ' 1 as f a l l i n g w i t h i n what [duality!

by ' v i j n a p t i ' ; and t h i s demonstrates t h a t the

1 0

o f apprehenso'r and apprehended does not e x i s t .

(260a2l)

105

3.

The t h i r d meaning i s matra - ^ i s

m e a n

i n t h e sense o f 'making c l e a r

what i s s u p e r i o r '

i n g i s i l l u s t r a t e d by t h e S a s t r a - "When t h e

master Gopa i n h i s Vimsatika text

commentary where he says,

says V i j n a p t i m a t r a t a , i t mentions o n l y t h e s o v e r e i g n t o reason (yukti) however, t h i s i n c l u d e s

i-J^^'

According

[not j u s t thought

( c i t t a ) , b u t ! t h e mental c o n s t i t u e n t s

( c a i t t a ) as w e l l , j u s t as when

we say, 'The k i n g i s coming!.' we know t h a t i t i s never without h i s r e t i n u e o f m i n i s t e r s and attendants." ''

10

These a r e t h e t h r e e d i f f e r e n t meanings. C u r r e n t l y , i n t h e context of Vijnaptimatrata,'matra' i s u s u a l ly glossed with the f i r s t (260a24)

meaning, ' s e l e c t i n g out and h o l d i n g t o ' .

2.2

Discussion

2.2.1 [Why

V i j n a p t i - m a t r a v s .

C i t t a - m a t r a ( v i j n a p t i - m a t r a ) ,

do t h e s a s t r a s say c o n c e p t u a l i - z a t i o n - o n l y

w h i l e t h e s u t r a s say t h o u g h t - o n l y ( v i j n a p t i ) i s t h e same as thought

10

( c i t t a - m a t r a ) ? ! ' ' C o n c e p t u a l i z a t i o n (citta). Because thought

' a c c u m u l a t e s ' ^ and g i v e s r i s e t o v a r i e g a t e d p i c t u r e s [ i . e . , t h e v i j n a p t i ! , t h e s u t r a s take i t as t h e p r i n c i p a l f a c t o r JL. and, on t h a t

107
basis,state 'thought-only' ( c i t t a - m a t r a ) . '/J JJ'J
a n d

The s a s t r a s , however, ~^ j j ^ [ a c t i v i t y o f

take t h e d i s c r i m i n a t i n g 108 the mind! only

understanding

as t h e i r b a s i s , and say t h a t e v e r y t h i n g

i s conceptualization

( v i j n a p t i - m a t r a ) . Some say t h a t t h e d o c t r i n e o f t h e s u t r a s a p p l i e s t o b o t h

cause and r e s u l t a n t f r u i t ; and so t h e s u t r a s , speakin g

comprehensively,

106

say c i t t a - m a t r a .

Whereas, what i s taught by the so the

sastras l i e s

only

i n the r e a l m o f cause, and V i j n a p t i ' s meaning o f

s a s t r a s say o n l y v i j n a p t i - m a t r a . a n a l y z i n g ' p e r t a i n s at the causal

' d i s c e r n i n g and

l e v e l , and the p r a c t i c a l u t i l i t y o f [the sastrasD

' v i j n a p t i ' i s powerful;

therefore

t e a c h t h a t i t i s ' v i j n a p t i ' t h a t i s 'matra'.. doctrines The c i t t a - m a t r a and v i j n a p t i - m a t r a s a y s , "Thought do not

These two d i f f e r i n meaning. mentation

Vimsatikd

( c i t t a ) , mind (manas), ) are but

( v i j n a n a ) , and
10

conceptualization

(vijnapti

d i f f e r e n c e s o f name." ^ V i j n a p t i m a t r a t a , u n d e r s t o o d as "the o n l y - n e s s t h a t i s o f v i j n a p t i " , i s ' a karmadharaya compound"!" Lokayatas and

10

O t h e r s , i n c l u d i n g the ' o b j e c t i v e - doctrine

Bhavaviveka, have e s t a b l i s h e d d o c t r i n e s o f ( v i s a y a - m a t r a t a ) . say

f i e l d - o n l y - n e s s ' f r o m ; t h e i r s , we

In order t o d i s t i n g u i s h our [The

'the o n l y - n e ss o f v i j n a p t i ' .

o b j e c t - f i e l d i s

a development o f v i j n a n a , so] r e l y i n g thus on the p r i n c i p a l [ i . e . , what i s p r i m a r y and not d e r i v a t i v e ] , we cannot go a s t r a y (260b2)

2.2.2

Vijnaptimatrata vs.

Prajna

In o r d e r t o cause b e i n g s t o r e l i n q u i s h c o n c e p t u a l i z a t i o n ( v i j n a p t i ) and t o . r e l y on wi,sdom. ( p r a j n a ) , the 'Vijnaptimatrata.' i s dominant and I f we s a s t r a s t e a c h the expression

speak o f the

s u b j e c t i v e a s p e c t , then wisdom I f we take as our focus from

c o n c e p t u a l i z a t i o n i s secondary.

the o b j e c t i v e - f i e l d thought.(citta). focus]

( v i s a y a ) , t h e n i t i s i n ever case i n s e p a r a b l e

Now.the s a s t r a s take the o b j e c t i v e aspect

[as t h e i r

and t h e r e f o r e c a l l t h e i r d o c t r i n e

c o n c e p t u a l i z a t i o n - o n l y - n e s s

107

( V i j n a p t i m a t r a t a ) . A g a i n : because [ v i j n a p t i ] i s not r e l i e s on, the p r i n c i p a l t h e i r doctrine [i.e., v i j n a n a or c i t t a ] ,

s e p a r a t e from, the sastras call

and

Vijnaptimatrata. ( n i s ' c i t a t v a ) , [however] comes from the t h e r e f o r e one should subjective rely on topic,

Certainty aspect

[ r a t h e r t h a n the o b j e c t i v e ] ; Again, t a k i n g

wisdom ( p r a j n a ) . the

[what b r i n g s ] b l i s s as t h e i r

s u t r a s i n e v e ry case o n l y c a l l t h e i r d o c t r i n e the sastras

[Perfection of]

Wisdom; whereas, the s i g n i f i c a n t and When we

take [what i s t o be] ..abhorred as

expound b o t h take as our p r i n c i p a l d o c t r i n e the fact that a l l (parinispanna)], we the con-

dharmas u l t i m a t e l y go back t o the., u n c o n d i t i o n e d we

[Absolute

say a l l dharmas are Thusness. When [from a d i f f e r e n t

viewpoint] back t o

take as our p r i n c i p a l doct;rine the conditioned [Dependent

f a c t t h a t a l l dharmas go

(paratantra)]., then we

say a l l dharmas are take as our

c e p t u a i i z a t i o n - o n l y ( v i j n a p t i - m a t r a ) . F i n a l l y , when we

p r i n c i p a l d o c t r i n e the f a c t t h a t a l l dharmas go back t o i n t u i t i v e discernment This o f the term." (pravicaya)^"^then we say t h a t everything i s wisdom A Critical (prajna). Study

[ c o n c l u d e s ] what i s t i t l e d (260bl0)

" S e c t i o n Two:

Section Explanation

Three: Unity

o f t h e D i s t i n c t i o n and t h e

In the above t i t l e ' u n i t e d w i t h ' ^ * means 'the s i n c e a l l the s u t r a s and

'distinct' ^ m e a n s same as' . The

''separate'^

, and

t i t l e means t h a t , doctrines

s a s t r a s have each s t a t e d v a r i o u s s h a l l now

under d i f f e r e n t names, we basic unity.

e x p l a i n them i n terms o f t h e i r

These v a r i o u s

d o c t r i n e s are o n l y d i s t i n c t i o n s i n the there i s no substantial difference

b a s i c meaning o f V i j n a p t i m a t r a t a ; ' m n ' .. them. " a o g - [The (260bl3) various

doctrines discussed

here are d i v i d e d i n t o f i v e terms, and

main groups: those t h a t have one

term, t h o s e t h a t have two 112

so on up t o those t h a t have f i v e t e r m s . !

3.1 D o c t r i n e s

Having One

Term

Of those d o c t r i n e s h a v i n g one

term, t h e r e

are

t h i r t y - o n e .

3.1.1

In the

Avatamsaka

'Sutra

and

o t h e r works, t h a t which

denies t h a t t h e r e are s e n s e - f i e l d s ( v i s a y a ) s e p a r a t e from v i j n a n a 113 - i s c a l l e d Thought-only-ness ( c i t t a - m a t r a t a ) . In the Eadhayanta Vibti'agay, t h a t which denies the ways o f c l i n g i n g t o the Cof n i h i l i s m and pratipad). discerning e t e r n a l i s m ! i s c a l l e d the M i d d l e Way Sutras extremes (madhyama the

In the Prdgnqpdramita

, t h a t which e l u c i d a t e s

( p r a v i c a y a ) n a t u r e Cof wisdom! i s c a l l e d the

Perfection

109

o f Wisdom ( p r a j n a - p a r a m i t a ) .
11

In t h e Lotus

Sutra Vehicle

t h a t which e l u c i d a t e s (ekayana). ^
11

u l t i m a t e c o n v e y a n c e ^ i s c a l l e d the One These f o u r d o c t r i n a l terms Way,

Thought-only-ness, the Vehicle

Middle both con-

the P e r f e c t i o n o f Wisdom, and the One

apply t o

the s u b j e c t i v e and the o b j e c t i v e a s p e c t ; t h e y a l s o a p p l y t o the templation (samvrti) o f both t h e a b s o l u t e fields (paramartha) and t h e

conventional of

Cof knowledge].

However, Cof the t h r e e k i n d s

c o g n i t i o n w i t h i n t h e s u b j e c t i v e a s p e c t , ] the c o r r e c t c o g n i t i o n (samyag-jnana) i n v o l v e s o n l y the a b s o l u t e , whereas the p r e l i m i n a r y cognition (prayogika-jnana) and the subsequently acquired cognition conventional. ^
1 1

(prstha-labdha-jnana) But i f we

i n v o l v e bot h the a b s o l u t e and the 117 then the subsequently

speak of r e a l i z a t i o n ,

acquired

c o g n i t i o n i n v o l v e s o n l y the c o n v e n t i o n a l realm.

(260bl9)

ll8
There a r e , however, some i n the Lotus Sutra that t h a t say o f the COne V e h i c l e d o c t r i n e ] fruition

i t has as i t s b a s i s (asraya) o n l y t h e The

wisdom Cand i s thus beyond the c a u s a l l e v e l ] . says merely t h a t t h r e e c a r t s wait

s u t r a , Cthey c l a i m ] , are the

o u t s i d e the door, Cnot t h a t t h e y T h e r e f o r e , what are c a l l e d

means o f e s c a p i n g the b u r n i n g house].

means-, o f e x i t from t h e house C i . e . , the e f f e c t i v e causes o f l i b e r a t i o n ] are b e i n g c a r r i e d out i n t h e f o l d s o f Cthe f a t h e r ' s ] r o b e , c l i m b i n g on

the t a b l e Cto get out the window], or l e a v i n g t h r o u g h the door; the One V e h i c l e i s not named among t h e s e Cas a c a u s e ] . (yukti). The

T h i s view i s , indeed, c o n t r a r y t o reason

sravakas, the pratyeka-buddhas and t h e n o n - r e l a p s i n g ( a v a i v a r t i k a ) b o d h i s a t t v a s mount t h i s j e w e l l e d c a r t C i . e . , the One V e h i c l e ] and

go d i r e c t l y t o the P l a t f o r m Therefore, the One Vehicle

o f the Path

119

C i . e . , e n l i g h t e n m e n t s. the l e v e l o f cause

CfunctionsH at

Cand r e s u l t a n t f r u i t 1. Srimdla-sutra'^"

M o r e o v e r , s i n ce the S i x Dharmas taught i n t h e Great V e h i c l e as t h e i r purport, the

' a l r e a d y have the

i t must apply t o the p r e l i m i n a r y fruition the . stageH.

CcausalU stage as w e l l Cas

A f u l l exposition of t h i s i s provided (260b24), of the t h i r t y - o n e

below i n

"Essay on the V e h i c l e s " . 3.2.2

CContinuing the l i s t

doctrines

h a v i n g one

term,] i n the Srimald-Sutra, ( a b h u t a - p a r i k a l p a )

t h a t which denies a l l forms i s c a l l e d t h e One Truth. Also,

o f -vain d e l u s i o n

t h a t which c l a r i f i e s the r o o t or f o u n d a t i o n the One Base. Both the

o f a l l dharmas, i s c a l l e d one

emptiness Cof the p a r i k a l p i t a H by which a l s o the emptiness o f t h a t realization different

r e a l i z e s the A b s o l u t e and

i t s e l f are c a l l e d Emptiness.

That which d i s p l a y s the

entanglements, which m a n i f e s t s a l l the Buddha v i r t u e s , Buddhas i s s u e f o r t h i s c a l l e d the Tathagata-garbha.

and whence a l l

That which the

e l u c i d a t e s the e s s e n t i a l l y u n d e f i l e d t r u e dharma-nature i s c a l l e d Mind t h a t i s Pure by Nature; and t h a t which i s the Buddha-virtues i s c a l l e d the In the Dharma-kaya. t h a t which denies t h a t t h e r e substance o f

the

Vimaldkirti-nirdesa,

are

d i s t i n c t i o n s w i t h i n the u l t i m a t e u n i v e r s a l i s c a l l e d the Dharma-theme 122 o f I o n - d u a l i t y .

i\V MA'

(advayadharma-mukhapravesa).

In the

Ta-hui-ching nor

t h a t which demonstrates t h a t

dharmas n e i t h e r a r i s e Non-

cease

i s a l s o c a l l e d the 123

d o c t r i n e o f Non-production and

destruction.

In the Mahdparinirvdna-sutra,

t h a t which shows the

Ill

cause o f the Dharma-kaya i s f r e q u e n t l y c a l l e d the Buddha-nature. In the Lahkdvatdra-sutra

3

that

which m a n i f e s t s

what i s beyond v e r b a l 124 - - In the Yogdedra- fixed

expression bhumi- and

i s c a l l e d the I n c o n c e i v a b l e

(acintya).

other t r e a t i s e s , t h a t which cannot be

12

e s t a b l i s h e d or
1 2

c o n c e p t u a l l y , ' ' i s c a l l e d the Indeterminate In the Mahdydna-samgraha

(avyavasthita) .

and o t h e r works, t h a t which "manifests i t s 127

u n i v e r s a l i t y , c o n t i n u i t y . . .," i s c a l l e d the Absolut e In S t h i r a m a t i ' s Commentary to the Abhidharma-samuccaya

(parinispanna). and other not

t r e a t i s e s , t h a t which e l u c i d a t e s what i s not d e l u s i o n a l and i n v e r t e d - - i s c a l l e d Thusness '(tat-hata.). -

- 128

These t h i r t e e n d o c t r i n a l terms [ i . e . , those o n l y u n i v e r s a l e a p p l y i n g t o the o b j e c t i v e aspect o f a b s o l u t e knowledge. (260c6) 3.1.3 and

of 3.1.23 o n l y t o the

are field

For f e a r t h a t the t e x t w i l l become t o o p r o l i x , o n l y a

few

of the one-term d o c t r i n e s have been summarily c i t e d here.

Indeed, t h e r e

are many more. There i s the Dharma-realm (dharma-dhatu); Dharma-ness (dharmata), t h e q u a l i t y o f not. b e i n g f a l s e and d e l u s i o n a l (abhuta- parikalpatva), 129 the q u a l i t y o f b e i n g u n a f f e c t e d 130 (avikaratva), the

q u a l i t y o f u n i v e r s a l same-ness (samata), the q u a l i t y o f b e i n g f r e e o f r e - b i r t h , the f i x e d - n e s s o f a l l dharmas, the d w e l l i n g Cof tathata3 of

i n a l l dharmas ( d h a r m a s t h i t i t a ) the Dharma-station, the P i n n a c l e ^ Reality ( b h u t a k o t i ) , Space (akasa) dharmas3, the A b s o l u t e (acintyadhatu); these 131 , the I n e x i s t e n c e

(nairatmya)

Cof s e l f and Inconceivable

(paramartha), and the Realm o f the f o u r t e e n d o c t r i n e s are explained 132 Sutra.

more f u l l y i n the Greater

C100:,000; Vermel Pra jrld-paramitd

112

A l l the t h i r t y - o n e l i s t e d above are s i n g l e - t e r m d o c t r i n e s . (260c]Q )

3.2

Doctrines

Have Two Terms

There a r e f o u r d o c t r i n e s w i t h two terms. 3.2.1 In the Yogdedrabhunri, we f i n d t h a t what i s c o n c e p t u a l l y 133 f i x e d and what i s not c o n c e p t u a l l y fixed d i f f e r i n t h a t t h e former

i s s h a l l o w and obvious- whereas t h e l a t t e r i s deep and a b s t r u s e ; ' t h e r e f o r e t h e y are c a l l e d the Determinate and the Indeterminate T r u t h s (vyavasthitavyavasthitasatya) which are t h e same as t h e d o c t r i n e s

of the Four Holy T r u t h s t h a t a r e F a s h i o n e d ( k r t a ) and the Four Holy T r u t h s t h a t a r e Unfashioned ( a k r t a ) found i n the Srimdla And i n the Mahaparinirvdna Sutra there . Sutra.

i s what i s c a l l e d the Two

Truths, absolute Hsien-yang-lun

(paramartha) and c o n v e n t i o n a l ( s a m v r t i ) . In the t h a t which s p e c i f i e s and t h a t which i s 137

136

s p e c i f i e d are c a l l e d the Two Dharmas, Name and T h i n g . These t h r e e b i n a r y d o c t r i n e s Two T r u t h s , Name and ThingH [Determinate and I n d e t e r m i n a t e, s u b j e c t i v e and t h e and the Ci.e., conventional, p r a y o g i k a - subsequent

a p p ly t o b o t h the

o b j e c t i v e a s p e c t ; t h e y i n v o l v e b o t h the a b s o l u t e and also a l l three kinds

o f cognition: the i n i t i a l

jnanaH, t h e middle C i . e . , mula- o r samyag-jnanaH, and the

138
C i . e . , p r s t h a - l a b d h a - j n a n a l l . 3.2.2 makes c l e a r the (260cl5) and.other works, t h a t which the 139 Nonsubstantiality o f Person and Dharmas (pudgaladharmanairatmya). s u b j e c t i v e and the objective

I n the Mahdydna-samgraha

i n e x i s t e n c e o f what i s c l u n g t o i s c a l l e d

T h i s d o c t r i n e a l s o a p p l i e s t o b o t h the

113

aspect. It still

I t i n v o l v e s o n l y t h e a b s o l u t e , however, and not t h e c o n v e n t i o n a l . a p p l i e s t o a l l t h r e e k i n d s o f c o g n i t i o n : t h e i n i t i a l , t h e middle

and t h e s u b s e q u e n t . ( 2 6 0 c l 7 )

3.3

D o c t r i n e s Having Three Terms

There a r e f o u r d o c t r i n e s t h a t have t h r e e terms.

3.3.1

In t h e Sandhinirmocana

Sutra

and o t h e r works, t h e apply

d o c t r i n e t h a t makes c l e a r t h e c a t e g o r i e s and d i s t i n c t i o n s t h a t to a l l t h e dharmas, d e t e r m i n i n g what exists [ p a r a t a n t r a and

parinispanna] particulars nispanna],

and what does not e x i s t

[ p a r i k a l p i t a ] , what a r e r e l a t i v e

[ p a r a t a n t r a ] and what i s t h e a b s o l u t e u n i v e r s a l [ p a r i - i s c a l l e d t h e d o c t r i n e o f t h e Three Aspects o f Own-being three

( t r i s v a b h a v a ) . A l s o , t h e d o c t r i n e t h a t makes c l e a r how t h e s e a s p e c t s a r e [ t o be understood a s ] f r e e from any imaginary

(parikalpita)

r e a l i t y i s c a l l e d t h e T h r e e - f o l d Absences Of Own-being ( t r i v i d h a nihsvabhavata. )^

These two d o c t r i n e s i n v o l v e o n l y t h e o b j e c t i v e a s p e c t , though they s t i l l a p p l y t o a l l t h r e e k i n d s o f c o g n i t i o n and t o both t h e I f , however, one speaks o f t h e

a b s o l u t e and t h e c o n v e n t i o n a l f i e l d s . contemplation

o f these two d o c t r i n e s [ t r i s v a b h a v a and t r i v i d h a . :

nihsvabhavata "],then i t i s o n l y t h e s u b j e c t i v e aspect t h a t i s i n - v o l v e d and not t h e o b j e c t i v e a s p e c t . It s t i l l applies to a l l three

k i n d s o f c o g n i t i o n and t o b o t h t h e a b s o l u t e and t h e c o n v e n t i o n a l . ( 2 6 0 c 2 1 ) 3-3.2 I n t h e Yogacara-bhumi and o t h e r works t h e d o c t r i n e t h a t

e l u c i d a t e s the s k i l l f u l means f o r p a r t i n g one's bonds i s c a l l e d t h e

114

d o c t r i n e o f the Three Entrances

t o L i b e r a t i o n (vimoksamukha). ^
1

A l s o , the d o c t r i n e t h a t expounds the v e r i f i c a t i o n o f the u n i v e r s a l i s c a l l e d the d o c t r i n e o f the Three Kinds 142 Dharma P a t i e n c e (anutpattikadharmaksanti). These two

abstruse

o f N o n - a r i s i n g

doctrines

i n v o l v e o n l y the s u b j e c t i v e aspect

and not the o b j e c t i v e a s p e c t .

They i n v o l v e o n l y the fundamental c o g n i t i o n [ i . e . , the c o r r e c t c o g n i t i o n or samyag-jnanaH and the subsequently They apply t o both the a b s o l u t e and the 3.k D o c t r i n e s Having Four Terms acquired cognition.

conventional.(260c23)

Of d o c t r i n e s w i t h f o u r terms, t h e r e are f o u r .

3.4.1

In the Bodhisattva-bhumi that

3

which c l a r i f i e s

the

summation o f d o c t r i n e i s c a l l e d the FourUdanas, v i z . , 1.) structions

A l l con-

(samskara) are non-enduring; 2.) A l l i m p u r i t y i s s u f f e r i n g s e l f - h o o d [ i . e . , u l t i m a t e l y (santa). ^

1 3 3

(duhkha)^ 3.) A l l dharmas are without n o n e x i s t e n t ] ; k.) N i r v a n a the Perfection i s quiescen t

In the Treatise

on

of Wisdom (Ta-chih-tu-lun)

/v.

jjt V8) . t h a t which >

makes c l e a r the d i s t i n c t i o n

[between d i f f e r e n t p o i n t s o f view] i s v i z . , 1.) the mundane

c a l l e d the d o c t r i n e o f the Four Siddhantas*,

p o i n t o f view ( l a u k i k a s i d d h a n t a ) ; 2.) the a b s o l u t e p o i n t o f view (paramarthika s i d d h a n t a ) ; 3.) the t h e r a p e u t i c p o i n t o f view the i n d i v i d u a l p o i n t o f view ( p r a t i -

p a k s i k a s i d d h a n t a ) ; and 4.) paurusika siddhanta)

( p r a t i -

The p r e c e d i n g two aspect

d o c t r i n e s a p p l y t o b o t h the s u b j e c t i v e the

and the o b j e c t i v e a s p e c t , t o b o t h the a b s o l u t e and

conventional, 3.k.2

and

to a l l three kinds

of

cognition.(260c29) initially

In a l l the

s a s t r a s , t h e means by which one

contemplates what i s coarse are c a l l e d the Four Examinations (paryesana) . ^ T h e y i n v o l v e o n l y the

1

s u b j e c t i v e aspect c o g n i t i o n and

and

not .'the middl e the"

o b j e c t i v e aspect,

o n l y the p r e l i m i n a r y

not t h e

or subsequent c o g n i t i o n s . conventional. 3.4.3 sequently (26la2) Also

They a p p l y t o b o t h t h e

absolute

and

i n a l l the

s a s t r a s , t h e means by which one c a l l e d t h e Four Exact

sub-

contemplates what i s s u b t l e are

Comprehensions

( y a t h a b h u t h a - p a r i j n a n a ) T h e y a l s o i n v o l v e o n l y and not the o b j e c t i v e a s p e c t . They a p p l y t o a l l

the

s u b j e c t i v e aspect three kinds of

cognition

Chowever 1, T a n d / f a l l . , w i t h i n ' -both t h e

absolute

and t h e

conventional.

(26la4)

3.5

Doctrines

Having F i v e Terms

Of d o c t r i n e s w i t h f i v e terms, t h e r e the Benevolent Ring, the

i s one.

In the Sutra the the

of

d o c t r i n e by which t h e d i s t i n g u i s h e d and

stages Cof

bodhisattva

pathH can be

certified is called F i r s t i s the

d o c t r i n e o f the Patience, initially

F i v e Degrees o f P a t i e n c e .

Subduing have been Ten Lands

because i t i s the

c e r t i f i c a t i o n t h a t the p a s s i o n s the

subdued Cin t h e p r e l i m i n a r y practice!) b e f o r e

(bhumi). Second i s t h e P a t i e n c e F i r s t , Second and

of F a i t h , which i s e s t a b l i s h e d i n the a t t a i n s an unshakeable f a i t h as t h e same. Third Fifth

T h i r d Lands as one

because a l l mundane c a t e g o r i e s i s the P a t i e n c e . o f Following,

are t a k e n t o g e t h e r

which i s a t t a i n e d i n the

Fourth,

116

and S i x t h Lands,because one f o l l o w s t h e supr.amundane p r a c t i c e s . i s t h e N o n - a r i s i n g Dharma P a t i e n c e , which i s a t t a i n e d i n the E i g h t h and N i n t h Lands, because one c o n s t a n t l y and

Fourth

Seventh, views

spontaneously

the p r i n c i p l e t h a t a l l dharmas are s i g n - l e s s P a t i e n c e o f Quiescence,

(animitta).

F i f t h i s the

which i s a t t a i n e d i n the Tenth Land,, t h e becomes

Buddha-land, and t h e Cause and F r u i t i o n Stage, because one 147 completely and fully quiescent.

These f i v e objective aspect.

i n v o l v e o n l y the s u b j e c t i v e aspect The First

and not

the

Degree o f P a t i e n c e i n v o l v e s o n l y the f o u r degrees s h o u l d apply

p r e l i m i n a r y c o g n i t i o n , w h i l e the l a t t e r

148
t o the r e m a i n i n g two kinds o f c o g n i t i o n . A l l F i v e Degrees o f (26lall)

P a t i e n c e a p p l y t o both.the 3.6

a b s o l u t e and the c o n v e n t i o n a l .

D o c t r i n e s Having S i x and More Terms There are o t h e r d o c t r i n e s c a l l e d the S i x C l e a r Comprehensions

( a b h i s a m a y a n t i k a ) j ^ ^ the Seven Components o f Enlightment

1

(bodhyanga) ^
1

the E i g h t - f o l d Holy Path 152 Calming t o Learn (samatha),

( a s t a n g a m a r g a ^ ^ t h e Nine V a r i e t i e s o f More

the Ten Dharmas o f Those who have Nothing 153 the Four S t a t e s o f Mindfulness

(asaiksadharma).

(smrtyupasthana),^^^the

Four Right E f f o r t s

(samyak-prahana)

156
the Four Elements o f S u p e r n a t u r a l Power ( r d d h i p a d a ) , Faculties (indriya) t h e F i v e Powers ( b a l a ) j ^ ^ e t c . the F i v e These d o c t r i n e s p r o p er they

Care common t o a l l the t h r e e v e h i c l e s andU are not w i t h i n t h e C i . e . , e x c l u s i v e !! c o n t e m p l a t i o n are not

o f the b o d h i s a t t v a s . T h e r e f o r e ,
1

discussed separately h e r e . ^

(26lal4)

3.1

Conclusion

Thus, a l t h o u g h a l l o f t h e s e d o c t r i n e s are taught

under

d i f f e r e n t names, t h e y a r e a l l [merely ! s p e c i f i c names f o r t h e knowledge o f t h e r e a l m o f " V i j n a p t i m a t r a t a [expounded! here . (26lal5

S e c t i o n Four: Which Mode o f M e n t a t i o n Performs the Contemplation?

4.1

According

t o Other Buddhist

Schools

The Mahasamgikas and o t h e r s ^ ^ d e c l a r e t h a t the s i x sensory- perceptions (vijnana^^are (virakta). f i v e sensory defiled The ( r a k t a ) and t h a t a l l o f them can others^^declare purified,

become p u r i f i e d t h a t the f i r s t

V a t s i p u t r i a s and

v i j n a n a s are n e i t h e r d e f i l e d nor

163
whereas the s i x t h can be b o t h . The S a r v a s t i v a d i n s and o n l y the others say purified,

t h a t a l l s i x v i j n a n a s are d e f i l e d , but W i t h i n the Mahayana, some o f the

s i x t h can be

former t e a c h e r s

s a i d t h a t i t i s the

seventh v i j n a n a C i . e . , manasH t h a t i s p u r i f i e d on the Path o f Cultivation (bhavana-marga), w h i l e o t h e r s s a i d that i t i s the eighth All (26la20)

C i . e . , alayaH t h a t i s p u r i f i e d on the Path o f C u l t i v a t i o n . o f these are i n c o r r e c t d o c t r i n e s and

164

cannot be r e l i e d upon.

4.2

The

C o r r e c t View

4.2.1 I f we

The

Subjective

Aspect. in i t s subjective

speak of mentation '.(vijnana)

45-

aspect,

t h e n , at t h e c a u s a l l e v e l , i t can o n l y be the s i x t h is so because the f i r s t s c r o l l o f the logdcdrdbhwni

vijnana._ says t h a t
1

This the

o n l y t h i n g capable

of e f f e c t i n g

s e p a r a t i o n from greed

(raga) ^ is

164
the unique a c t i o n o f t h e s i x t h v i j n a n a , mano-vijnana. It applies

t o b o t h t h e a b s o l u t e and the c o n v e n t i o n a l , as w e l l as t o a l l t h r e e k i n d s o f c o g n i t i o n . CAgain, t h i s can be t r u e o n l y o f t h e sixth

vijiianall because the o t h e r seven vijffanas are i n c a p a b l e o f '

activating;..generalized o b j e c t s u n i v e r s a l truth.;."and, thus-, Yogdadrabhumi,

(.samastalambana), o f a

contemplatin g The

o f e n t e r i n g - i n t o

Reality.

moreover, says t h a t t h i s i s so because o n l y t h e s i x t h (alambana)To t h e extent

v i j n a n a d i s c e r n s and r e f l e c t s on o b j e c t s

169
t h a t t h e seventh v i j n a n a i s drawn out by t h e s i x t h v i j n a n a , i t too

may be taken t o f u n c t i o n i n t h e s u b j e c t i v e a s p e c t , a p p l y i n g , C i n t h a t c a s e ] t o t h e middle and t h e subsequent o f t h e t h r e e k i n d s o f cognition C i . e . , samyag-jnana and p r s t a - l a b d h a - j n a n a 3 .

The and

f r u i t i o n l e v e l , i . e . , Buddhahood, a p p l i e s t o a l l v i j n a n a s o f t h e contemplation Cviz>. , t h e Great of Vijnaptimatrata. Three b f t h e

i s capable

Four C o g n i t i o n s

Mirror Cognition

(mahadarsa-jnana) -

the c o g n i t i o n o f U n i v e r s a l Sameness (samata-jnana), and t h e C o g n i t i o n o f Profound Contemplation (pratyaveksana-jnana) 1 apply t o both p a r t s

o f t h e two d i v i s i o n s : a b s o l u t e particulars.

and c o n v e n t i o n a l , u n i v e r s a l and

The C o g n i t i o n o f A c t i o n C i . e . , t h e C o g n i t i o n t h a t does not i n v o l v e This (yukti),

Performs What i s t o be Done ( k r t y a n u s t h a n a - j n a n a ) 1

t h e a b s o l u t e ; i t contemplates o n l y t h e c o n v e n t i o n a l v i j n a n a . e x p l a n a t i o n i s based on t h e s a s t r a s . On t h e bases o f reason

however, some CsayD t h e C o g n i t i o n o f A c t i o n a l s o i n v o l v e s t h e absolute. That which i s o n l y t h e p e r c e p t i o n ( v i j n a n a ) o f Thusness

i s d e f i n i t e l y not t h e s u b j e c t i v e a s p e c t . 4.2.2 The O b j e c t i v e Aspect

(26la27)

I f we speak o f t h e o b j e c t i v e a s p e c t , then a l l e i g h t

vijnanas

a p p l y a t b o t h t h e c a u s a l and t h e f r u i t i o n l e v e l . The p e r c e p t i o n o f Thusness i s a l s o t h u s , C i . e . , under t h e o b j e c t i v e a s p e c t ] . (_26la28)

120 '

Section

Five:

C l a r i f y i n g what D i s t i n g u i s h e s t h e C l a s s e s

mm

5.1

The A b s o l u t e Aspect o f Mentation The first o f t h e s e c l a s s e s i s mentation (vijnana) i n i t s

absolute

(paramartha) a s p e c t .

5.1.1

As Contemplated Cognition

by t h e F i r s t

and T h i r d

I f i t i s a c o n t e m p l a t i o n o f t h e p r e l i m i n a r y c o g n i t i o n ( p r a y o g i k a - jnana) o r t h e s u b s e q u e n t l y a c q u i r e d c o g n i t i o n the are common o r complex c h a r a c t e r i s t i c ( p r s t h a - j n a n a ) , then i t i s o f things [that (prabheda-

(samanya-laksana)

contemplated], r a t h e r t h a n t h e d i s t i n c t c h a r a c t e r i s t i c 170

laksana).

T h i s i s s o , because a l l t h e dharmas a re t a k e n t o g e t h e r as 171 (samastalambana). (26lbl)

a general object 5.1.2

As Contemplated by t h e Second Gognition

I f i t i s contemplated w i t h t h e fundamental jnana-samyag-jnana.),

cognition

(mula- [that i s

then i t i s t h e d i s t i n c t c h a r a c t e r i s t i c

contemplated], r a t h e r than t h e common c h a r a c t e r i s t i c s . because,

This i s so,

i n t h i s c a s e , a l l t h e dharmas ar e known d i s t i n c t l y . 1. However, even though t h e substance [ i . e . , t he own-being

(sva-bhava)] o f a t h i n g i s not a common c h a r a c t e r i s t i c , a l l myriad dharmas a r e , . n o n e t h e l e s s , i n s e p a r a b l e from t h e s e [ i . e . , from t h e c h a r a c t e r i s t i c s t h e y have in.common w i t h o t h e r dharmas]. According

t o r e a s o n , t h e n , t h e above a r e t h e same, and n o t two [ d i f f e r e n t

121

cases!.

Therefore

one should

still,

[even w i t h r e f e r e n c e

t o funda-

mental c o g n i t i o n ! , say i t i s t h e common c h a r a c t e r i s t i c s [ t h a t a r e contemplated]. The s u t r a s and s a s t r a s say t h a t t h e a c t o f mind focused on

the common c h a r a c t e r i s t i c s (samanyalaksana-mamasikara?) i s a b l e t o 172 sever doubts: we can e x p l a i n t h i s a s s e r t i o n on t h e b a s i s o f t h e form

above d o c t r i n a l p r i n c i p l e [ t h a t a l l dharmas ar e i n s e p a r a b l e

t h e i r common c h a r a c t e r i s t i c s ] and a l s o on t h e b a s i s o f p r e l i m i n a r y cognition 2. However, i n t h e case o f a l l dharmas, each has i n d i v i d u a l l y One

i t s own u n i v e r s a l and t h i s i s r e a l i z e d s e p a r a t e l y w i t h i n each. should not say t h a t t h i s i s a common c h a r a c t e r i s t i c . 5.2 The Dependent Aspect o f Mentation (26lb6)

[The

next o f these c l a s s e s i s ] mentation

(vijnana) i n i t s 173

Dependent

(paratantra)

aspect

[when seen] as i l l u s o r y .

5.2.1 1.

The E i g h t Modes o f M e n t a t i o n . whether

Some say t h a t t h e substance [ o f a l l e x p e r i e n c e ] ,

at t h e c a u s a l o r t h e f r u i t i o n l e v e l , i s t h e same s i n g l e v i j n a n a , one substance whose f u n c t i o n s a re numerous. 17 k o f one c a t e g o r y . This i s the doctrine of

the b o d h i s a t t v a s 2.

Others s t a t e t h a t t h e substance, whether a t t h e c a u s a l The s e c t i o n on t h e "Land Endowed

or t h e f r u i t i o n l e v e l , i s d u a l .

w i t h Thought" ( s a c i t t i k a bhumi) i n t h e " V i n i s c a y a - s a m g r a h a n i" o f t h e Yogdad^abhumi s t a t e s t h a t t h i s r e f e r s t o t h e fundamental mode o f 175 mentation (mula-vijnana) and t h e developed modes ( p r a v r t t i - v i j n a n a ) .

3.

In some c a s e s , t h e c a u s a l l e v e l alone

i s d e c l a r e d t o have itself

t h r e e p a r t s . The Madhyanta-vighdga

says, " V i j n a n a t r a n s f o r m s ( a r t h a ) and beings ( v i j n a p t i ~f ).

i n t o what appear as e x t e r n a l o b j e c t s as a s e l f The

(sattva), . . ."

(atman) and as r e p r e s e n t a t i o n s

176

Trirns'ikd

says, "[The t h r e e ] v i j n a n a s a r e f r u i t i o n , c o g i t a t i o n ,

177
and t h e d i s c r i m i n a t i o n of. t h e sense, f i e l d s . " experienced aspect The most f r e q u e n t l y o f t h e e i g h t h v i j n a n a . i s t h e f r u i t i o n nature [ i . e .

178
karmic r e t r i b u t i o n , e s p e c i a l l y c o n t i n u a l r e b i r t h ] ; treatises t h a t i s why t h e When

( s a s t r a ) emphasize i t r a t h e r than t h e o t h e r a s p e c t s .

the e i g h t h v i j n a n a

i s c o n s i d e r e d under t h e name adana-vijfiana (that

which r e t a i n s t h e seed p o t e n t i a l i t i e s and t h e m a n i f e s t a t i o n s ) , then a c c o r d i n g t o reason h. together ( y u k t i ) , i t a p p l i e s a t t h e f r u i t i o n l e v e l as w e l l stage

I n some c a s e s , t h e c a u s a l stage and t h e f r u i t i o n

a r e d e c l a r e d t o have t h r e e p a r t s , v i s . , thought

[ c i t t a as

the e i g h t h v i j n a n a ] , mind [manas as t h e seventh v i j f i a n a ] , and

179
perception 5. [ v i j n a n a as s p e c i f i c a l l y t h e s i x sensory v i j n a n a s ] . I n some c a s e s , t h e f r u i t Sutra alone i s d e c l a r e d t o be f o u r ,

as i n t h e Buddhabhumi

and o t h e r works, which t e a c h t h e t o p i c

l80
o f t h e Four 6. be Cognitions. I n some c a s e s , cause :and f r u i t t o g e t h e r Sutra are declared t o

s i x , as i n t h e Srimald 7-

where s i x v i j n a n a s are t a u g h t . are declared t o

I n some c a s e s , cause and f r u i t t o g e t h e r

be

seven, as i n t h e d o c t r i n e s t h a t t e a c h t h e Seven Thought Realms

x

(dhatuj.

182

8.

I n some c a s e s , cause and f r u i t

a r e d e c l a r e d t o be e i g h t ,

v i s . , t h e E i g h t Modes o f M e n t a t i o n (vijnana).'

183

9.

I n some c a s e s , cause and f r u i t taken t o g e t h e r a r e The n i n t h C i . e . , "Sagatham"] c h a p t e r o f t h e

d e c l a r e d t o he n i n e . Lahkdvatara Sutra

says:

A l l t h e modes o f mentation, eight or nine, Are l i k e t h e waves formed 184 m water.

+

I f , a c c o r d i n g t o t h e Wu-hsiang-lun
T'ung-hsing-ahing ninth }g| *|^)l.^vjjj t > ^ ^
o n e

^B'ft^"'"^ and t h e
( t a t h a t a ) as t h e

t a k e s Thusness

C v i j n a n a l , - . i t i s because t h e a b s o l u t e and t h e c o n v e n t i o n a l l87

Caspect

o f t h e e i g h t h ] a r e b e i n g d i s c u s s e d s i d e by s i d e .

Now

we,

Con t h e o t h e r hand], t a k e t h e p u r i f i e d

s t a t e o f t h e e i g h t h o r base

v i j n a n a t o be Cwhat o t h e r s c a l l ] t h e n i n t h , because t h e d e f i l e d and the pure s t a t e s o f t h e base v i j n a n a , Cthe e i g h t h , ] a r e d i s c u s s e d s e p a r a t e l y Cwithout b e i n g c o n s i d e r e d two d i f f e r e n t modes, an e i g h t h

and

a ninth]. The Tathdgata-gimdlamkara The Sutra says: Tathagata realm;

unstained, v i j n a n a o f .the

Is t h e p u r e,

u n d e f i l e d (anasrava)

Resolving a l l obstruction, l88 It i s connected w i t h t h e Great M i r r o r C o g n i t i o n .

In t h i s t e x t , i t says t h a t t h e u n s t a i n e d

( v i m a l a or amala) v i j n a n a

goes t o g e t h e r w i t h t h e Great M i r r o r C o g n i t i o n , and because t h e n i n t h v i j n a n a i s f u r t h e r c a l l e d t h e a m a l a - v i j n a n a ; know t h a t t h e d e f i l e d and pure aspect t h e r e f o r e , one s h o u l d

o f the e i g h th v i j n a n a are being

124

d i s c u s s e d s e p a r a t e l y , and t h a t i t i s t h i s l a t t e r t h a t i s taken t o he a n i n t h v i j n a n a . 10. f r u i t , three I n some c a s e s , t h e cause i s [ c o n s i d e r e d ] e i g h t and t h e Cof t h e e i g h t ] v i j n a n a s , as i n t h e Buddhxbhumi and f i f t e e n realms

o t h e r works, which say i t i s so because t h e f i r s t

189
(dhatu) are e x c l u s i v e l y impure 11. fruit, (sasrava).

In some c a s e s , t h e cause i s [ c o n s i d e r e d ] e i g h t and t h e The sastra-master Sthiramati

seven [ o f t h e e i g h t ] v i j n a n a s .

says t h i s i s so because mind ( i . e . , manas, t h e seventh v i j n a n a ] i s

1Q0
exclusively 12. defiled. [ F i n a l l y , ] i t i s s a i d i n some cases t h a t a l l e i g h t i n b o t h t h e cause and t h e f r u i t . Such was

v i j n a n a s a r e present taught

t o be t h e c o r r e c t d o c t r i n e by. Dharmapala and o t h e r s ?~^{26lb6) 5.2.2 The Components o f P e r c e p t i o n

[Next a r e t h e d i s t i n c t i o n s r e g a r d i n g t h e number o f components (bhaga)] w i t h i n mentation i n i t s Dependent ( p a r a t a n t r a ) a s p e c t . Some ( s a m v i t t i -

d e c l a r e t h a t t h e r e i s o n l y one, t h e s e l f - v e r i f y i n g component bhaga). T h i s i s . the view o f t h e master S t h i r a m a t i .

Some d e c l a r e t h a t

t h e r e a r e o n l y two, t h e s u b j e c t i v e component o b j e c t i v e component ( n i m i t t a - b h a g a ) .

(darsana-bhaga) and t h e

T h i s i s t h e view o f t h e master

192
Nanda. the Some say t h e r e a r e o n l y t h r e e , t h e s e l f - v e r i f y i n g component, This i s the

s u b j e c t i v e component, and t h e o b j e c t i v e component.

view o f t h e master Dignaga. [ F i n a l l y , ] some say t h a t t h e r e a r e f o u r components., a d d i n g t o t h e above t h r e e , the. v e r i f i e r o f t h e s e l f - v e r i f y i n g component ( s a m v i t t i - s v a s a m v i t t i - b h a g a ) . T h i s i s t h e view

o f t h e master Dharmapala. (26lb29)

5.2.3

The E i g h t Modes a r e N e i t h e r nor D i f f e r e n t .

t h e Same

All

such d i s t i n c t i o n s among t h e v i j n a n a s

p e r t a i n o n l y when

they are discussed

from one p a r t i c u l a r v i e w p o i n t . CA more comprehensive Ch'eng-wei-shih-lun to their own-

u n d e r s t a n d i n g i s ] based on t h e passage i n t h e

where i t s t a t e s t h a t t h e e i g h t v i j n a n a s , w i t h r e s p e c t being, cannot be s a i d t o be d e f i n i t e l y d i f f e r e n t

from each

other.

T h i s i s so,.because t h e y have t h e n a t u r e o f b e i n g b o t h cause and f r u i t , because t h e i r n a t u r e i s not. f i x e d , and because t h e y a r e l i k e t h e waves i n water. Nor, on t h e other hand, a r e t h e y d e f i n i t e l y t h e same. ( a k a r a ) , t h e i r bases Cmental (asraya), t h e i r

T h i s i s so, because t h e i r a s p e c t s objects

(alambana) and t h e i r a s s o c i a t e d

coefficients]

193
(viprayukta) are d i f f e r e n t , because t h e i r a r i s i n g and e x t i n c t i o n

are d i f f e r e n t , and because t h e i r r o l e s i n t h e perfumin g p r o c e s s (vasana)^"^are The different ^

1

Lankavatara

Sutra

says:

There a r e e i g h t modes: c i t t a , manas, and Cthe s i x ] v i j n a n a s . Conventionally, are But their characteristics (laksana )

distinguished,

a b s o l u t e l y , t h e i r c h a r a c t e r i s t i c s are not distinguished, i s neither that

For,

Cat t h a t l e v e l ] t h e r e

which c h a r a c t e r i z e s n o r t h a t which is characterized. , (26lc5)

5.3

Conclusion

All

such d i s t i n c t i o n s among c l a s s e s o f v i j n a n a a r e c a l l e d con-

c e p t u a l i z a t i o n - o n l y ( v i j n a p t i - m a t r a ) . With r e s p e c t t o t h i s i l l u s o r y mentation contemplated w i t h t h e p r e l i m i n a r y c o g n i t i o n , o n l y t h e common characteristics (samanya-laksana) Cof t h i n g s ] a r e c o g n i z e d , not t h e i n ( s v a - l a k s a n a ) ; when contemplated w i t h t h e of their i n ,when

dividual: characteristic subsequently

a c q u i r e d c o g n i t i o n however, t h e contemplation i s i n c l u d e d as w e l l .

.dividual ; c h a r a c t e r i s t i c

T h i s i s so, because,

[by means o f t h e subsequently e n t i t y o f t h e Dependent verified. ^

1

a c q u i r e d c o g n i t i o n ] each r e l a t i v e i s individually

( p a r a t a n t r a ) aspect

(26lc8)

Section Six : The Stages i n C u l t i v a t i n g Realization

C l a r i f i c a t i o n o f t h e Stages 6.1.1 1.

198

D i f f e r e n t Accounts

in'the'Scriptures declares: able t o enter

The Mahayana-Samgraha

At what p o i n t s i s t h e b o d t i i s a t t v a

C i n t o t h e c h a r a c t e r i s t i c s o f what i s t o be known (Jfieyalaksana)]? I t i s s a i d t h a t , w i t h r e g a r d t o t h e s e mental e x p r e s s i o n s (manojalpa) endowed w i t h vision t h e e x p r e s s i o n s t h a t t a k e t h e appearance

o f t h e Dharma and i t s meanings and t h a t a r e born of t h e c h a r a c t e r i s t i c s o f t h e Mahayana Dharma the bo.dhisattva i s e i t h e r i n t h e Land where One P r a c t i c e s F i r m Resolve (adhimukticaryabhumi), o r on t h e Path o f V i s i o n Path o f C u l t i v a t i o n (darsana-marga), o r on t h e o r on t h e

(bhavana-marga),

U l t i m a t e P a t h ( n i s t h a - m a r g a ) . C l f he i s i n t h e Land where One P r a c t i c e s F i r m R e s o l v e , ] i t i s because, w i t h r e g a r d t o t h e f a c t t h a t a l l dharmas a r e merely c o n c e p t u a l i z a t i o n ( V i j n a p t i m a -

t r a t a ) , he becomes f i r m l y r e s o l v e d based on what he has heard. C l f he i s on t h e Path o f V i s i o n , ] it i s because he succeeds i n e x a c t l y (yathabhutam)

p e n e t r a t i n g Cthe D o c t r i n e ] .

C l f he i s on t h e P a t h

o f C u l t i v a t i o n , ] i t i s because he b r i n g s a l l t h e o b s t a c l e s under c o n t r o l . CAnd, i f he i s on t h e

U l t i m a t e Path,] i t i s because he becomes c o m p l e t e l y

194
s e p a r a t e d from a l l t h e o b s t a c l e s . Asavabhava passage]: says i n h i s commentary Con t h i s

Some r e s i d e i n the Land where One F i r m Resolve because,

Practices fact

i n t h e midst o f the

t h a t a l l dharmas are c o n c e p t u a l i z a t i o n only', t h e y produce a f i r m r e s o l v e b a s i n g themselves only

on Ethe t e a c h i n g s ] t h e y have heard. Others are on the P a t h o f V i s i o n because t h e y succeed i n

e x a c t l y p e n e t r a t i n g t h e s e mental e x p r e s s i o n s . . . .Others are on the P a t h o f C u l t i v a t i o n because t h i s c u l t i v a t i o n c o u n t e r a c t s and controls

the o b s t a c l e t o what i s t o be known (Jneya- v a r a n a ) . And because some are on the U l t i m a t e P a t h ,

t h e y are extremely pure and c o m p l e t e l y

2 0 0

s e p a r a t e d from the o b s t a c l e s .

(26lcl7).

The Ch'eng-wei-shih-lun How

says:

does one g r a d u a l l y e n t e r ( p r a s k a n d a t i )

Vijnaptimatrata? A l l bodhisattvas, with regard t o the c h a r a c t e r i s t i c s and n a t u r e o f V i j n a p t i - _ 201 C-matrataH become capable o f a p r o f o u n d - 20 (gambhira) b e l i e f and u n d e r s t a n d i n g (adhimukti) at t h e Stage o f P r o v i s i o n i n g (sambharavastha) .
1

At the Stage o f P r e l i m i n a r y T r a i n i n g

(prayoga-

v a s t h a ) , t h e y are a b l e g r a d u a l l y t o subdue and e l i m i n a t e b o t h what i s apprehended (grahaka) what apprehends ( g r a h y a ) , and t o produce ( t a t t v a d a r - and

( a b h i n i r h a r a n t i ) the View o f R e a l i t y sana).

At t h e Stage o f P e n e t r a t i o n ( p r a t i v e d h a -

v a s t h a ) t h e y e x a c t l y p e n e t r a t e or comprehend. At the Stage o f C u l t i v a t i o n repeatedly c u l t i v a t e (bhavanavastha), t h e y

[their realization] in [ o f the p r e v i o u s s t a g e ] ,

a c c o r d w i t h the v i s i o n

subduing and s e v e r i n g ...the remainin g o b s t a c l e s . A r r i v i n g at the U l t i m a t e Stage (nisthavastha), and

t h e y escape a l l o b s t a c l e s , becoming complete

lucid,

a b l e f o r the r e s t o f t h e time t o

convert

the v a r i o u s c l a s s e s o f b e i n g s ,

c a u s i n g them a l s o of

t o e n t e r the c h a r a c t e r i s t i c s and n a t u r e 203 Vijnaptimatrata. (26lc23)

3.

The

f i f t y - n i n t h

scroll

Cof t h e logdodvabhumil

says:

How

i s one

a b l e t o sever t h e

afflictions

(klesa)? be

What i s n e c e s s a r y

(kiyata) for i t to have been has

s u i t a b l e t o say t h a t the a f f l i c t i o n s . . . Because t h e b o d h i s a t t v a

severed?

accumulated t h e p r o v i s i o n o f wholesome dharmas Cat the Stage o f P r o v i s i o n i n g ! ] , because a t t a i n e d a r e a l i z a t i o n o f the Land o f Means Cat t h e Stage of P r e l i m i n a r y because he has Vision he has he has

Skillful

Training]j

a f u l l r e a l i z a t i o n o f the Land o f because the

Cat t h e Stage o f P e n e t r a t i o n ] , and

assembled the Land o f C u l t i v a t i o n Cat i s able t o sever Land.

Stage o f C u l t i v a t i o n ] , he afflictions and

the It i s has

a t t a i n the Ultimate

then t h a t one

should

say t h a t the b o d h i s a t t v a 204

severed

a l l of the

afflictions.

T h i s i s j u s t the

same as i n the Ch' eng-wei-shih-tun.

(26lc27)

6.1.2 'The

' "Explanation

of the

Differences. i n the Mahayana-samgraha (sruta)

doctrine

o f f o u r stages

holds t h a t the P r o v i s i o n i n g Stage

(sambharavasta) o f h e a r i n g

and t h i n k i n g ( c i n t a ) Cabout the Dharma] i s q u i t e l o n g : o n l y a f t e r c o m p l e t i n g a great Cthe a c t i v i t i e s ] eon(mahakalpa) o f c u l t i v a t i o n does one undertake and

o f the Stage o f I n i t i a l T r a i n i n g (prayogavastha) 205 produce the contemplatio n

t h e n , i n the

stage of, c o n c e n t r a t i o n ,

of

Vijnaptimatrata.

Emphasizing i n i t s d i s c u s s i o n what predominates

L i n t h i s p e r i o d l e a d i n g up t o t h e Stage o f V i s i o n , v i z . , t h e h e a r i n g
:

and t h i n k i n g about t h e Dharma], t h e Mahccydna-samgraha t e a c h es only- four stages. Because

[262a] t h e a c t u a l time spent i n c o n t e m p l a t i o n

Cat t h e Stage o f T r a i n i n g ] i s r e l a t i v e l y s h o r t , t h a t stage i s sub- sumed [under t h e f i r s t ] and. i s not taught s e p a r a t e l y . The d o c t r i n e o f f i v e stages taught i n the Ch'eng-wei-shih-lun

and o t h e r works i s a d i s c u s s i o n based on R e a l i t y d i s t i n g u i s h e s a l l the aspects (bhavana).

(tattva); i t f u l l y cultivation (darsana-marga)

2 0

(akara) o f s p i r i t u a l

In t h e stage p r e c e d i n g t h e Path o f V i s i o n

t h e r e i s , indeed,some .subduing and e l i m i n a t i o n o f t h e a f f l i c t i o n s . ^ * The Mahayana-samgraha,the Ch'eng-wei-shih-lun and o t h e r works each say

t h a t , because o f t h e c o n t e m p l a t i o n i n v o l v e d i n t h e examinations performed i n [ t h e Four Steps Conducive ( n i r v e d h a - b h a g i y a s ) , 207 v i s . , ] heat (usmagata), e t c . , t h e r e i s some to I n t e l l e c t u a l Penetration

subd.uing and e l i m i n a t i o n o f t h e a f f l i c t i o n s . Those who hasten d i r e c t l y [ t o Buddhahood f o l l o w i n g t h e

b o d h i s a t t v a p a t h ] and those who go t h e l o n g way round [ c o n v e r t i n g o n l y l a t e r t o t h e b o d h i s a t t v a p a t h a f t e r p r o g r e s s i n g on t h e sravaka or p r a t y e k a buddha p a t h ] a r e t h e same i n t h e stages p r i o r t o t h e Ten 208 Lands. Those who go t h e l o n g way round, even though t h e y a r e becoming pure (anasrava) and a r e i n t h e k i n d o f d i s c u r s i v e c o n -

209
templation, afflictions. a r e , n o n e t h e l e s s , unable t o subdue and e l i m i n a t e t h e T h i s i s so, because, not ever h a v i n g r e a l i z e d real

mentation, t h e y a r e never l i k e an i l l u s i o n . (262a6)

a b l e t o d i s c e r n t h e mentation t h a t i s

131

6.2

Types o f

Cultivation

The p r e c e d i n g paragraphs c l a r i f i e d the s t a g e s ; the f o l l o w i n g w i l l d i s t i n g u i s h the types of s p i r i t u a l c u l t i v a t i o n (bhavana). Three of and

types o f c u l t i v a t i o n are d i s t i n g u i s h e d : the c u l t i v a t i o n r e a l i z a t i o n , t h e c u l t i v a t i o n o f the c h a r a c t e r i s t i c s the c u l t i v a t i o n of the s t a t i o n s of existence

(laksana?),

(bhumi).

6.2.1

C u l t i v a t i o n of R e a l i z a t i o n .

At the stages p r i o r t o the Path .'of V i s i o n (darsana-marga), although one produces t h e contemplation o f the V i j n a p t i m a t r a t a o f not

both t h e a b s o l u t e and the c o n v e n t i o n a l , i t i s o n l y apparent and real. On

entering

the Path o f

Vision,
210

[the b o d h i s a t t v a s H

o f bot h the and

the P a t h of V i s i o n i n t o R e a l i t y and t h e Path o f V i s i o n i n t o Characteristics it [of Vijnaptimatratan

d i s c e r n r e a l mentation;

i s j u s t then t h a t t h e subsequently

a c q u i r e d c o g n i t i o n o f the The the F o u r t h Land

conventional d i s c e r n s conventional mentation.

211
and b e f o r e , the a b s o l u t e and the c o n v e n t i o n a l are o n l y j u s t (abhoga), the united.

However, as i t i s done o n l y w i t h much e f f o r t

unification

can be e f f e c t e d o n l y s l i g h t l y i n t h e b e g i n n i n g .

A r r i v i n g at the S i x t h

212
Stage, t h e s t a t e o f b e i n g f r e e o f n o t i o n s o c c u r s f r e q u e n t l y , but time. it Only then one ( n i r n i m i t t a ) about t h i n g s

i s not y e t a b l e t o s u s t a i n i t f o r a l o n g succeed in sustaining

i n t h e Seventh. Land does one

f o r a l o n g time.'

It i s , however,still similar to preliminary so i t t o o i s not

training

[ i n t h a t i t s t i l l r e q u i r e s e f f o r t ] , and

yet spontaneous.

In the E i g h t h Land and above, one's c u l t i v a t i o n spontaneously, and i n t h e midst o f emptiness, the

becomes e f f o r t l e s s , w h i l e one

g i v e s r i s e t o the supreme p r a c t i c e .

Both t h e a b s o l u t e and

132

c o n v e n t i o n a l ' m e n t a t i o n permanently

take a u n i f i e d object 213

(alambana).

Having a r r i v e d at the Land o f the Buddhas, C o g n i t i o n s C v i z . , t h e Great M i r r o r C o g n i t i o n

t h r e e o f t h e Four (mahadarsa-.jna.na), and the C o g n i t i o n

the C o g n i t i o n o f U n i v e r s a l Sameness (samatajnana), o f Profound Contemplation

( p r a t y a v e k s a n a - j n a n a ) 1 are a b l e t o t a k e 214 as t h e i r o b j e c t . The sixth

a b s o l u t e and c o n v e n t i o n a l mentation

i s u n s p e c i f i e d , because i t f o l l o w s the mind's (adhyasaya). The Cognition that

inclination C i . e . , the

C o g n i t i o n t h a t Completes Things

Completes what i s t o be Done

(krtyanusthaha-jnana)D

t a k e s o n l y t h e c o n v e n t i o n a l as i t s o b j e c t , because i t s a s p e c t s 215 (akara) and o b j e c t s (alambana) are s h a l l o w , though t h e r e are o t h e r s who say t h a t i t a l s o i n c l u d e s the a b s o l u t e , because i t s s o v e r e i g n t y (262al6) Characteristics

( v a s i t v a ) i s complete. 6.2.2

C u l t i v a t i o n o f the

What i s termed matrata'?

' c u l t i v a t i o n o f the c o n t e m p l a t i o n o f V i j n a p t i - ( b i j a ) and pure

T h i s r e f e r s t o t h e p r o c e s s by which the seeds

the M a n i f e s t a t i o n s (samudacara) o f the impure (anasrava) c o n t e m p l a t i n g mind are brought and mature. In t h e f i r s t

( s a s r a v a ) and t h e

t o develop , f l o u r i s h , grow

stage o f c u l t i v a t i o n , f o l l o w i n g the Dharma s e n s e - f i e l d s

t h a t has been heard, the c o g i t a t i o n t h a t engenders the

causes t h i s c o n t e m p l a t i n g mind t o r i p e n i n i t s refinement and become s o v e r e i g n . ^ L a t e r , when one

2 1

subdues t h e . c l i n g i n g t o what i s contemplating

apprehended (grahya) and what apprehends (grahaka), the

mind develops t o become c l e a r and s u p e r i o r , w h i l e the images making 217 up the s e n s e - f i e l d s g r a d u a l l y become more s u b t l e . When the mind

2l8
and the s e n s e - f i e l d s suddenly become p r o f o u n d , the contemplation

develops t o become pure ( a n a s r a v a ) C o n t i n u i n g t o development the same way,

in 2:

i t proceeds from t h e lower degree t o t h e middle degree.

D e v e l o p i n g f u r t h e r from t h e middle degree t o t h e h i g h e s t degree, i t 221 reaches t h e u l t i m a t e c o m p l e t i o n and f u l f i l l m e n t . 222 termed c u l t i v a t i o n . T h i s i s what i s

223 The f i r s t in their impure two stages i n v o l v e the t h r e e v a r i e t i e s o f wisdom

( s a s r a v a ) form and t h e c u l t i v a t i o n (sumudacara) and t h e seeds

o f both the

manifestations the efficacy

( b i j a ) ; t h i s i s so, because

o f the p u r i t y a c q u i r e d from c u l t i v a t i n g t h e seeds a c c r u e s (prativedhavastha) Ci.e.,

o n l y g r a d u a l l y . At the Stage o f P e n e t r a t i o n the

Path o f V i s i o n ] , t h e r e i s o n l y t h e wisdom produced t h r o u g h . . I t becomes r e f i n e d and pure . There i s c u l t i v a t i o n of~ o f seeds

cultivation.

both t h e m a n i f e s t a t i o n s and t h e seeds, but t h e c u l t i v a t i o n remains impure. At the Stage o f C u l t i v a t i o n :

i f i n the Seventh Land or b e f o r e , o f wisdom, b o t h impure and

one i s equipped w i t h a l l t h r e e v a r i e t i e s

p u r e , and one undertakes t h e c u l t i v a t i o n o f b o t h t h e m a n i f e s t a t i o n s and t h e seeds. From t h e E i g h t h Land onwards, one has t h e t h r e e varieties o f wisdom i n t h e i r pure form and undertakes t h e cultivation

of b o t h t h e m a n i f e s t a t i o n s and t h e seeds, w i t h t h e l a t t e r a g a i n remaining impure.

At t h e U l t i m a t e Stage, t h e impure dharmas are c o m p l e t e l y abandoned. S i n c e the pure dharmas have come t o c o m p l e t i o n , t h e r e i s One i s , however, s t i l l equipped w i t h

no f u r t h e r c u l t i v a t i o n .

m a n i f e s t a t i o n s and seeds and w i t h t h e pure c o n t e m p l a t i o n o f the d u a l theme o f the a b s o l u t e and t h e c o n v e n t i o n a l . (262a29)

6.2.3

C u l t i v a t i o n of the Stations

of Existence ( p r a t i l a m b h a -

There i s t h e c u l t i v a t i o n o f a c q u i s i t i o n bhavana) and t h e c u l t i v a t i o n o f p r a c t i c e

(nisevana-bhavana.) .The

ninth, s c r o l l o f S t h i r a m a t i ' s Commentary on the Abhidharma-samuecaya says:

225
Moreover, when b o r n t o one o f t h e se p a t h s , one i s a b l e t o determine one's h a b i t energy

C i . e . , t h e perfuming e f f e c t one's c u r r e n t actions have on t h e p r o d u c t i o n o f wholesome This i s c a l l e d Cof f u t u r e

dharmas i n the f u t u r e ] .

' c u l t i v a t i o n o f the a c q u i s i t i o n

wholesome dharmas]', because, on t h e b a s i s o f t h i s , a l l the classes o f s e . e d - p o t e n t i a l i t i e s eventually

d e v e l o p , i n c r e a s e and l i n k t o g e t h e r , t o be produced. practice that

Moreover, t h e c u l t i v a t i o n o r t h e s e paths i s what

actualizes

i s c a l l e d "the c u l t i v a t i o n o f p r a c t i c e " , because i t i s by v i r t u e o f t h i s t h a t t h e

a c t u a l i z a t i o n o f t h e s e paths i s e f f e c t e d . " P r a c t i c e " r e f e r s t o the manifest state t o t h e s e e d - p o t e n t i a l state.

226

(samudacara) and a c q u i s i t i o n "

There a r e t h o s e who a r e based i n one o f t h e lower s t a t i o n s o f e x i s t e n c e and put f o r t h t h e thought o f one o f t h e same lower Their ' c u l t i v a t i o n of. p r a c t i c e ' C i . e . , what i s m a n i f e s t stations.

(samudacara)]

i s o n l y o f t h e lower s t a t i o n s , ' w h i l e t h e i r C i . e . , what becomes s e e d - p o t e n t i a l i t y ]

'cultivation of acquisition'

i s o f t h e upper s t a t i o n s as o f h i g h e r realms as i t s This i s so, o f the

w e l l , since, what i t ' a c q u i r e s ' i s t h e t a k i n g

o b j e c t which causes i t s power t o f l o u r i s h and grow. because

C i n t h i s c a s e ] b o t h t h e substance and the f u n c t i o n

lower s t a t i o n s

are enhanced; whereas, o n l y t h e f u n c t i o n 227

of the higher

stations

i s enhanced. Lun t h a t

[This says:

i s attested

b y ] a passage i n t h e

Ch''eng-wei-shih

That t h e f i r s t stations

three o f the formless

(arupya) [vis.,

a r e s a i d t o have t h i s f a c u l t y

anajnatam] i s because i t i s t h e p a r t i a l , c u l t i v a t i o n - a c q u i s i t i o n o f t h e s u p e r i o r V i s i o n , C i . e . , i t i s p r e s e n t as a seed- . , . , .. 228 potentiality]. There a r e those who are based i n a lower s t a t i o n o f e x i s t e n c e . and who put f o r t h t h e thought o f a h i g h e r s t a t i o n . Their 'cultivation Path o f

of p r a c t i c e '

i s of the higher s t a t i o n only, while t h e i r 229

'cultivation

o f a c q u i s i t i o n ' i s o f t h e lower s t a t i o n as w e l l . There are t h o s e who a r e based i n a h i g h e r s t a t i o n o f e x i s t e n c e and who put f o r t h t h e thought o f a h i g h e r s t a t i o n . 'cultivation of practice' Their

i s of the higher s t a t i o n only, while t h e i r as w e l l

' c u l t i v a t i o n o f a c q u i s i t i o n ' i s a l s o o f t h e lower s t a t i o n s 230 Has the higher stations].

There a r e those who are based i n a h i g h e r s t a t i o n o f e x i s t e n c e and who p u t . f o r t h t h e thought o f a lower s t a t i o n . Their 'cultivation

of p r a c t i c e '

i s o f t h e lower s t a t i o n o n l y , w h i l e t h e i r as w e l l .

'cultivation

of a c q u i s i t i o n ' i s o f the higher s t a t i o ns

In every case one c a n , when b a s e d ' i n a h i g h e r s t a t i o n o f e x i s t e n c e , c u l t i v a t e e i t h e r t h e same s t a t i o n o r any o f t h e lower stations. I f , however, we speak o f c u l t i v a t i n g a h i g h e r s t a t i o n when

based i n a lower s t a t i o n o f e x i s t e n c e , t h i s must r e f e r t o t h e c u l t i v a t i o n o f one who has a l r e a d y a t t a i n e d that higher s t a t i o n [in a

136

previous

e x i s t e n c e ] ' o r one

who

has

s o v e r e i g n t y over t h a t

station to

[acquired through concentration the other, c l a s s e s , o f b e i n g s .

(samadhi)].

I t does not r e f e r
1

The passage i n [ S t h i r a m a t i s ] s a y i n g t h a t those o f lower

Commentary to the- Abhidharma-samueeaya

231
s t a t i o n o f e x i s t e n c e are i n c a p a b l e o f c u l t i v a t i n g h i g h e r s t a t i o n s i s a statement p e r t a i n i n g o n l y t o the c u l t i v a t i o n o f e i t h e r the

2 32
neophyte (adikarmika) or t h e one who station]. i s g r a d u a l l y a p p r o a c h i ng They have not y e t acquired levels

[the c o n c e n t r a t i o n o f a h i g h e r sovereignty ( v a s i t v a ) and,

i f t h e y have not a t t a i n e d the h i g h e r

of concentration

(samadhi), t h e y are i n c a p a b l e o f the h i g h e r fruit

cultivations

because t h e y have e i t h e r o n l y j u s t produced the

[ i n t h e case o f

233
the l a t t e r ] or not y e t produced f r u i t [ i n the case o f t h e f o r m e r ] . I t i s not the case t h a t those who are s u p e r i o r are thus l i m i t e d . (262bl5)

137

Section Of What Nature

1

Seven: i s The Dharma

1

23U

Contemplation ?

There a r e two v a r i e t i e s ' o f t h i s c o n s t i t u e n t

o f experience factor];

(dharma): t h e 'contemplator' J f J ^ ^ ^ C i . e . , t h e s u b j e c t i v e and t h e 'contemplated' iSlel C i . e. , t h e o b j e c t i v e

factor].

7-1 The

The S u b j e c t i v e

Factor (parikalpita), t o the

s u b j e c t i v e f a c t o r i s d e f i n i t e l y n o t Imaginary substance. This

because t h e Imaginary i s without correct doctrine Ci.e., that

i s according

o f Dharmapala].

The impure

( s a s r a v a)

s u b j e c t i v e f a c t o r d e f i n i t e l y belongs t o t h e Dependent w h i l e t h e pure (anasrava) s u b j e c t i v e With r e s p e c t

(paratantra),

f a c t o r i s i n c l u d e d under two t o whether i t i s c o n t i n u o u s o r ( p a r a t a n t r a ) ; whereas,

Cof t h e t h r e e ] n a t u r e s .

non-continuous, i t belong s t o t h e Dependent with respect Absolute

t o whether i t i s impure o r p u r e , i t belong s t o t h e I t i s c e r t a i n l y not t h e case t h a t pure

(parinispanna).

subjective factor

belongs e x c l u s i v e l y t o t h e A b s o l u t e universal^

Caspect o f . entering the

e x i s t e n c e ] , because i t i s not t h e a b s o l u t e

T h i s makes i t c l e a r t h a t : In t h e p e r i o d b e f o r e ten lands, there

i s o n l y an impure and.Dependent s u b j e c t i v e f a c t o r . t h e ''subjective f a c t o r is".

In t h e Seventh Land and b e f o r e ,

C p a r t i a l l y ] impure and C p a r t i a l l y ] p u r e , and i s b o t h Dependent and Absolute. I n t h e E i g h t Land and above, t h e s u b j e c t i v e f a c t o r i s only

pure, but i s s t i l l b o t h Dependent and A b s o l u t e .

(262b22)

138

7.2

The

Objective

Factor

7.2.1 la. says:

Three D i f f e r e n t S c r i p t u r a l Sources On the n a t u r e o f o b j e c t i v e f a c t o r , the Mahayana-samgraha

235 Thus, by awakening."to and e n t e r i n g the

c h a r a c t e r i s t i c s o f the apparent o b j e c t s which are mental e x p r e s s i o n s , t h e . B o d h i s a t t v a to to and and e n t e r s the Imaginary Nature. By awakens awakening

e n t e r i n g V i j n a p t i m a t r a t a , he awakens t o has

and'=enters- t h e Dependent. Nature . . . . I f he 236 destroyed the notion

o f the V i j n a p t i m a t r a t a o f

the c l a s s e s o f s e e d - p o t e n t i a l i t i e s t h a t were perfumed by the preached Dharma which c o n s i s t s o f mental e x p r e s s i o n s . . . . then, at t h a t t i m e , the

i n t u i t i v e n o n d i s c r i m i n a t i n g c o g n i t i o n ( n i r v i k a l p a k a - ^jnana). . . t h a t . [ t a k e s . s u b j e c t and o b j e c t ! as the

same (sama-sama) w i l l have a r i s e n , and he w i l l awaken 237 t o and e n t e r the A b s o l u t e Nature. lb. Arid, i t says f u r t h e r :

The

[ r e l a t i o n s h i p between! name and t h i n g is adventitious;

Their", nature

s h o u l d \ be. [ t h u s ! examined. one must

With.regard t o t h e i r dual.aspect a l s o deduce t h a t There i s n o t h i n g n o t h i n g but

but.conceptualization, representation

With, the Exact

Comprehensions one (artha),

sees t h a t

there, i s no o b j e c t

139

That t h e r e i s . n o t h i n g hut d i s c r i m i n a t i o n into three. The o b j e c t does not e x i s t , and so t h e t h r e e do not e x i s t either;

To r e a l i z e t h i s i s t o e n t e r i n t o t h e 2 38 Three Natures. The first h a l f of the f i r s t v e r s e r e f e r s t o awakening t o and e n t e r i n g verse

t h e Imaginary

( p a r i k a l p i t a ) , and t h e second h a l f o f t h e f i r s t and e n t e r i n g t h e Dependent

r e f e r s awakening t o The

( p a r a t a n t r a ) Nature.

second v e r s e r e f e r s t o awakening t o and- e n t e r i n g - the Absolute'

( p a r i n i s p a n n a ) Nature. lc. The Ch'eng-wei-shih-lun-. Without says: (tathata),

h a v i n g seen Thusness

One i s not a b l e t o d i s c e r n t h a t 239 a l l constructions Are l i k e m a g i c a l i l l u s i o n s , e t c . : Even though t h e y may be there., t h e y a r e not r e a l . ^
2 1 0

2. to the f i r s t

Thus, t h e t h r e e passages

above a r e not t h e same. A c c o r d i n g

3

passage from t h e Mahayana-samgraha

i t i s with the

Warmth degree of

(usmagata) and t h e Head Degree (murdhan) Cof t h e Stage

P r e l i m i n a r y T r a i n i n g . (prayogavastha)ll t h a t one e n t e r s t h e Imaginary Degree ( k s a n t i ) , t h e also o f the (paratantra);

( p a r i k a l p i t a ) ; t h e n , w i t h . t h e Acquiescence

P i n n a c l e o f W o r l d l y T r u t h Degree (laukikagryadharma)

Stage o f P r e l i m i n a r y T r a i n i n g ] , one e n t e r s t h e Dependent and t h e n , w i t h . t h e f i r s t thought the A b s o l u t e ( p a r i n i s p a n n a ) . 241 of the F i r s t

Land, one e n t e r s

A c c o r d i n g t o t h e second passage from t h e

Mahayana-samgraha,

one e n t e r s two o f t h e Natures [ v i s . , Imaginary and Dependent] w i t h the Four E x a m i n a t i o n s , which are p a r t o f t h e Warmth and t h e Head Cof t h e Stage o f P r e l i m i n a r y T r a i n i n g ] , and t h e n , w i t h t h e Training],

Degree

Four Exact Comprehensions. [ a l s o o f the Stage o f P r e l i m i n a r y one e n t e r s t h e A b s o l u t e . A c c o r d i n g t o t h e Ch'eng-wei-sh-ih-tun the

passage, one must e n t e r

F i r s t Land, and o n l y then does one awaken t o the Three N a t u r e s .

(262c8) 7.2.2 Two Different Doctrinal Views two and

A l t h o u g h t h e r e are t h r e e passages , t h e r e a r e r e a l l y o n l y [ d i f f e r e n t ] d o c t r i n e s : the f i r s t i s genuine r e a l i z a t i o n

1.

The v e r s e i n the Ch'eng-wei-shih-lun

i s based on what 242

is the

genuine p e r s o n a l r e a l i z a t i o n .

T h i s i s because

i t i s only with (mula-

two Pure C o g n i t i o n s - - - v i s . , t h e fundamental c o g n i t i o n s

jnana) which \-"first'.- r e a l i z e s t h e a b s o l u t e , and t h e s u b s e q u e n t l y - a c q u i r e d wisdom ( p r s t h a - l a b d h a - j n a n a ) which l a t e r r e a l i z e s t h e conventional t h a t t h e l a t t e r two Natures [Dependent and A b s o l u t e ] does

can be r e a l i z e d . not

When one has r e a l i z e d t h e s e two N a t u r e s , one

p e r c e i v e t h e d u a l i t y o f t h a t which.apprehends

(grahaka) and t h a t

which i s apprehended

( g r a h y a ), and i t i s t h i s t h a t i s c a l l e d (parikalpita).

r e a l i z i n g t h e n o n - e x i s t e n c e o f t h e Imaginary

[Such] n o n - e x i s t e n t dharmas e n t a i l t h e absence o f s u b s t a n c e; . 243 what t h e n i s t h e r e [ o f t h e Imaginary N a t u r e ] f o r wisdom t o r e a l i z e ? The n o n - e x i s t e n c e [ o f t h e Imaginary] t h a t i s i n d i c a t e d by t h e f a c t

141

t h a t t h i n g s a r e permutation s o f v i j n a n a i s i n c l u d e d i n Cthe r e a l i z a t i o n o f ] t h e Dependent Nature, -while t h e n o n - e x i s t e n c e Cof the Imaginary] i n d i c a t e d by t h e u n i v e r s a l o f Thusness i s i n c l u d e d i n Therefore,Cin the

Cthe r e a l i z a t i o n o f ] t h e A b s o l u t e .

Ch'eng-wei-shih-

lun p a s s a g e ] , t h e Imaginary, i s not d i s c u s s e d s e p a r a t e l y as h a v i n g a separate r e a l i z a t i o n . Having o n l y e n t e r e d i n t o t h e two Natures Cvis.,

Dependent and A b s o l u t e ] , one no l o n g e r perceives: t h e d u a l i t y o f t h a t which apprehends and t h a t which i s apprehended, and t h i s i s c a l l e d becoming aware o f and e n t e r i n g t h e Imaginary. it Cin.itself] However, s i n c e

i s t h e c o g n i t i o n o f t r u e substance C i . e . , t h e fundamental c o g n i t i o n

(mula-jnana)] t h a t r e a l i z e s the', u n i v e r s a l by f u l l y p e n e t r a t i n g t h e n o n - e x i s t e n c e Cof t h a t which apprehends and t h a t which i s apprehended], it i s most-often s a i d t o be t h i s c o g n i t i o n t h a t r e a l i z e s t h e Imaginary.

Even though t h i s d u a l i t y Cof apprehender and apprehended] i s a l r e a d y no l o n g e r seen even b e f o r e t h e P a t h o f V i s i o n (darsana-marga), one

s t i l l has not p e r s o n a l l y a c q u i r e d t h e two c o g n i t i o n s C v i s . , fundamental and s u b s e q u e n t l y a c q u i r e d ] and i t i s not c a l l e d . t h e r e a l i z a t i o n o f the n o n - e x i s t e n c e Cof apprehender and apprehended]. Therefore, i t i s

only then at the F i r s t Cthe Three N a t u r e s ] lb.

Land t h a t one i s s a i d t o have r e a l i z e d

(262cl7)
passage from t h e Mahayana-samgraha,what i s of the

In t h e f i r s t

s a i d about awakening, t o t h e A b s o l u t e i s based on Cthe f i r s t

above c a t e g o r i e s , ] genuine r e a l i z a t i o n ; and a c c o r ds w i t h t h e

Ch'eng-

wei-shih-lun

passage. CWhat i s s a i d . a b o u t ] awakening t o t h e f i r s t two

Natures i s based on Cthe second o f t h e above c a r e g o r i e s , ] 'apparent awakening'. T h i s i s so, because, f o r most o f t h e t i m e , d u r i n g t h e

g r e a t e s t . p o r t i o n Cof one's p r a c t i c e ] , one t h i n k s , w i t h some i n t e l l e c t u a l

142

u n d e r s t a n d i n g , about t h e f i r s t

two N a t u r e s .

Even.though, f o r a very- one does

short time, during a small p o r t i o n

Cof one's p r a c t i c e ] ,

indeed appear t o awaken and e n t e r the A b s o l u t e , n e v e r t h e l e s s , t h i s i s not f o r most o f t h e time d u r i n g t h e g r e a t e s t p o r t i o n Cof' one's p r a c t i c e ] T h e r e f o r e , t h i s passage i s based

and i s s t i l l n o t . p e r s o n a l r e a l i z a t i o n . on t h e f i r s t lc.

c a t e g o r y o f ' g e n u i ne r e a l i z a t i o n ' .

(262c2l)
what i s

In t h e second passage from t h e Mahaydna-samgvaha,

s a i d about awakening t o and e n t e r i n g the Three Natures i s a d i s c u s s i o n based e n t i r e l y on Cthe second c a t e g o r y o f ] 'apparent' i n t e l l e c t u a l understanding. not One first contemplates t h e f a c t t h a t name and t h i n g are

245
[ i n t r i n s i c a l l y ] i n t e r - r e l a t e d ; therefore that i s c a l l e d awakening that t o and e n t e r i n g i n t o t h e Imaginary. Next one contemplates the f a c t

t h e r e i s n o t h i n g but dharmas c o n c e p t u a l i z e d by mentation and named by

246
convention, e t c . ; the and, even though one has not y e t r e a l i z e d what i s At the has

U l t i m a t e R e a l i t y , t h i s i s c a l l e d awakening t o t h e Dependent.

stage o f the Four.Exac t Comprehensions, even though what i s . r e a l s t i l l characteristics and one has not y e t r e a l i z e d Thusness, t h e two that

247
which apprehends and. t h a t which i s apprehended b o t h cease. One

e n t e r s i n a manner b e a r i n g an apparent resemblance t o t h e c o n t e m p l a t i o n o f r e a l wisdom Con the P a t h o f V i s i o n ] and, w i t h t h a t u n d e r s t a n d i n g , goes so f a r as t o say, "Why, this intellectual (thathata)!" called

i s Thusness

Thus, w h i l e t h e stage o f t h e Exact Comprehensions may e n t r y i n t o the A b s o l u t e entry (parinispanna), s t i l l

indee d be

i t i s not an i n t u i t i v e

(262c28)

2.

CSummary:3 The Mahay'ana-samgraha bases i t s e l f on t h e

apparent: i n . l i g h t o f t h e i n t e l l e c t u a l u n d e r s t a n d i n g o f t h e Three N a t u r e s , i t e x p l a i n s , s e p a r a t e l y how one awakens t o and e n t e r s each. The Ch'eng-wei-shih^-Lun one s e p a r a t e l y r e a l i z e s succeeds i n r e a l i z i n g bases i t s e l f on t h e r e a l 24

: i t says t h a t

t h e l a t t e r two Natures and, i n d o i n g t h a t , Even though t h e t e x t s differ,

t h e Imaginary.

t h e y do not c o n t r a d i c t each o t h e r . Other t e x t can a l l be e x p l a i n e d by analogy t o t h e s e . (263al)

Section Eight: The S t a t i o n s and t h e Base o f A r i s i n g

T h i s s e c t i o n has two p a r t s : t h e f i r s t (asraya) ^

2

d i s c u s s e s t h e base

[from which one g i v e s r i s e t o t h e c o n t e m p l a t i o n o f

V i j n a p t i m a t r a t a ] , a n d t h e second c l a r i f i e s t h e s t a t i o n s Cof e x i s t e n c e 250 or m e d i t a t i o n ] i n which i t a r i s e s . (263a3)

8.1

The B a s e ^
2

8.1.1 F i r s t

252 Arising

253
If first i t i s a case o f sudden and- d i r e c t awakening, then the

a r i s i n g Cof t h e c o n t e m p l a t i o n ] i s a t t a i n e d by one based i n t h e (kama-dhatu). T h i s i s so, because one can

Realm o f S e n s e - d e s i r e first

produce the s u p e r i o r mind o n l y i n t h e Realm o f S e n s e - d e s i r e . 254 The Hs%en-yang-sheng-ch%ao-luri- "and o t h e r .works say: Because o f t h e extreme d i s t r e s s , i t does not a r i s e i n 255 the wretched d e s t i n i e s ( d u r g a t i ) ; Because o f t h e extreme p l e a s u r e , i t does not a r i s e i n the two h i g h e r r e a l m s . " ^
2 -

. I t ' i s - o n l y among the men S e n s e - d e s i r e

and. t h e gods o f t h e Realm o f

That Buddhas appear and t h a t one i s a b l e t o g i v e 257 t o comprehension (abhisamaya). D u r i n g t h e p e r i o d up t o and i n c l u d i n g t h e F i r s t at

rise

Land C i . e . ,

t h e Stage o f P r o v i s i o n i n g and t h e Stage o f P r e l i m i n a r y T r a i n i n g ] ,

e v e r y t h i n g can be accomplished.while realms. We

based i n any o f t h e

three

a l l o w t h a t the b o d h i s a t t v a o f i n s i g h t

( v i p a s y a n a - (arupya-

b o d h i s a t t v a ) can be born i n t h e Realm o f Formlessnes s

dhatu), because he can, w i t h a f o r m l e s s mind, d i s c e r n e v e r y t h i n g . Were i t not so, what person would succeed i n t h i s matter.

D u r i n g t h e p e r i o d up t o and i n c l u d i n g t h e Seventh Land, t h e b o d h i s a t t v a g i v e s r i s e t o the contemplatio n Realm o f S e n s e - d e s i r e w h i l e based e i t h e r i n the T h i s i s so,

or the Realm o f Form (rupa-dhatu).

because t h e b o d h i s a t t v a Cof t h i s degree1 i s not born i n the Realm o f Formlessness. From the E i g h t h Land on, the b o d h i s a t t v a g i v e s r i s e t o the contemplation based o n l y , i t i s c e r t a i n , i n a body o f the Realm o f

Sense-desire.. T h i s i s so, because i t i s by e n t r u s t i n g h i m s e l f t o t h i s s u p e r i o r base t h a t he a t t a i n s enlightenment (bodhi). 258 2. distinct two I f i t i s a case o f g r a d u a l awakening: Cthere are three (263alo)

c l a s s e s : (2a) those who (2b) those who

have a l r e a d y a t t a i n e d the

first

fruits;

a t t a i n e d the t h i r d f r u i t

and are o f fruit

successive b i r t h ; and are not fruit.: 2a.

(2c) those who.. have. e i t h e r a t t a i n e d t h e t h i r d have a t t a i n e d t h e f o u r t h

o f s u c c e s s i v e b i r t h , or who

I f t h e y are. s a i n t s who

had a l r e a d y a t t a i n e d the

first

two. f r u i t s , (i.e.., those who

were stream-winners "or

o n c e - r e t u r n e r s

b e f o r e t a k i n g t h e b o d h i s a t t v a pathH, the base upon which t h e y succeeded i n f i r s t g i v i n g r i s e t o t h e contemplation must be o f t h e c l a s s e s : those

Realm o f S e n s e - d e s i r e . of

COf t h e s e , t h e r e are a g a in two

s u c c e s s i v e b i r t h and t h o s e not o f s u c c e s s i v e birth.1

If

he i s not o f s u c c e s s i v e b i r t h

(aparivrttajanman) at the Seventh

the base upon which he gave r i s e t o the contemplation

Land and b e f o r e can a l s o be o f the Realm o f Form [as w e l l as t h e Realm o f S e n s e - d e s i r e ! . A l t h o u g h he has not y e t e n t e r e d t h e Lands, T h i s i s so, vow

he i s s t i l l , not b o r n . i n the Realm o f F o r m l e s s n e s s.

because he r e c e i v e d b i r t h a c c o r d i n g t o t h e s o v e r e i g n t y o f h i s of

compassion towards a l l b e i n g s , and t h a t p r e v e n t s him from b e i n g compassion cannot be

born i n the Realm o f Formlessness[where

p r a c t i c e d ! ] . I t i s a l s o t h e case, because such an a l t e r a t i o n o f t h e r e a l m i n which the. b o d h i s a t t v a i s born, i s not a l l o w e d on t h e b a s i s o f [any new karmie a c t i o n due toll h i s p r a c t i c e o f c u l t i v a t i o n . Such a

b o d h i s a t t v a . d i f f e r s from t h e b o d h i s a t t v a o f sudden awakening: the l a t t e r has a l r e a d y become pure (anasrava) b e f o r e of e n t e r i n g the P a th

V i s i o n because the strengths he has a c q u i r e d through h i s karmic a l l o w t h a t t h i s type i s of successive T h i s [ t h e y say 3 of

a c t i o n are more numerous. There are some who b o d h i s a t t v a [ i . e . , one

o f g r a d u a l awakening who

b i r t h D i s a l s o born i n t o t h e Realm o f Formlessness . is the so, because, t h e c o n n e c t i o n s o f karmic three realms' " s t i l l exist';

a c t i o n t h e y have w i t h i n

; and a l s o because i t i s not

the case t h a t b e i n g born i n t h e h i g h e r realm, t h e y l o a t h e t h e defilements, o f the lower If is realms. who

i t i s t h e case o f a b o d h i s a t t v a o f g r a d u a l awakening ( p a r i v r t t a j a n m a n ) , t h e n he d e f i n i t e l y

of successive b i r t h

cannot the

be born thought

i n the upper, realm.

T h i s i s so, because, on p r o d u c i n g

and a f t e r w a r d s , he can be o n l y i n the Realm o f S e n s e - d e s i r e .

(2"63al7)

2b.

I f i t i s a case o f a b o d h i s a t t v a Cof g r a d u a l awakening] Ci.e.., who was a n o n - r e t u r n e r i n the

who had a t t a i n e d t h e t h i r d f r u i t

(anagamin)] and i s not o f s u c c e s s i v e b i r t h , t h e n i t was Realm o f S e n s e - d e s i r e t h a t he f i r s t

put f o r t h t h e thought, and he

subsequently t a k e s b o t h t h i s r e a l m and a l s o t h e Realm o f Form as the base f o r g i v i n g r i s e t o t h e c o n t e m p l a t i o n o f V i j n a p t i m a t r a t a . He i s not born i n t o t h e Realm o f Formlessness because i t i s without advantage. 2c. (263al9) I f i t i s a case o f a b o d h i s a t t v a Cof g r a d u a l awakening] and i s o f s u c c e s s i v e b i r t h , o r who If

who had a t t a i n e d t h e t h i r d f r u i t had a t t a i n e d t h e f o u r t h f r u i t ,

Cthere are two p o s s i b i l i t i e s ] .

i t was i n t h e Realm o f S e n s e - d e s i r e t h a t he f i r s t produced t h e thought Cof e n l i g h t e n m e n t ] , t h e n , i n . t h e b e g i n n i n g and l a t e r , he

g i v e s r i s e t o t h e c o n t e m p l a t i o n based o n l y i n t h e Realm o f Sense- desire. he f i r s t I f , on t h e o t h e r hand, i t was i n the Realm o f Form, t h a t produced, t h e thought Cof e n l i g h t e n m e n t ] , t h e n I t i s based

o n l y i n t h e Realm o f Form t h a t he g i v e s r i s e t o t h e c o n t e m p l a t i o n of Vijnaptimatrata. (263a2l).

8.1.2 1. first of

The F i r s t

Realization

B o d h i s a t t v a s o f sudden awakening, at t h e time o f t h e i r Cof V i j n a p t i m a t r a t a ] , must be based i n t h e Realm

realization

S e n s e - d e s i r e . T h i s i s . so, because by v i r t u e o f h a v i n g severed t h e (pudgalabhinivesa?), t h e i r

tendency t o c l i n g t o t h e notion, o f S e l f

wisdom and t h e i r , l o a t h i n g Cof t h e c y c l e o f death and r e - b i r t h ] a r e deep.

2. first

B o d h i s a t t v a s o f g r a d u a l awakening, at the time o f t h e i r Cof V i j n a p t i m a t r a t a H can be based i n t h e Realm o f S e n s e - d e s i r e . and o t h e r works d e c l a r e can enter

realization

Form as w e l l as t h e Realm o f

When the Esien-yang-sheng-c'kiao-'lun

t h a t i t i s o n l y w i t h i n the Realm o f S e n s e - d e s i r e t h a t one comprehension (abhisamaya), i t i s with reference to the

initial

e n t r y o f each o f t h e t h r e e t y p e s o f s a i n t s on''

h i s r e s p e c t i v e path

C v i z . , sravaka , pratyeka-buddha, or b o d h i s a t t v a i l . T h i s i s so, because the statement to of does not p e r t a i n t o those who have g r a d u a l l y awakened

the: b o d h i s a t t v a p a t h C a f t e r s e v e r i n g the c l i n g i n g t o the n o t i o n S e l f on e i t h e r t h e sravaka o r patyeka-buddha p a t h ! , s i n c e Cthe

remaining t a s k o f 1 s e v e r i n g the c l i n g i n g t o a n o t i o n o f t r u l y e x i s t i n g dharmas (dharmabhinivesa.) does not r e q u i r e the deep l o a t h i n g of the c y c l e o f death and r e - b i r t h C p o s s i b l e o n l y i n the Realm o f S e n s e - d e s i r e : . (263a24)

8.2

The S t a t i o n s 8.2.1 The Correct Doctrine gives r i s e the

The p r e c e d i n g c l a r i f i e d the base Cupon which one t o the c o n t e m p l a t i on

o f V i j n a p t i m a t r a t a l , what f o l l o w s c l a r i f i e s In one's the

s t a t i o n s , o f e x i s t e n c e or m e d i t a t i o n i n which i t a r i s e s . own

s t a t i o n o f e x i s t e n c e ^ ^ w i t h i n t h e Realm o f S e n s e - d e s i r e ,

c o n t e m p l a t i o n . i n v o l v e s b o t h the wisdom, produced t h r o u g h (srutamayi p r a j n a ) and the wisdom produced through ( c i n t a m a y i - p r a j n a ) . concentration (anasrava).

erudition

reflection

Being o n l y d i s p e r s e d (asamahita) , i t i s not i t i s a l s o not f r e e o f the i m p u r i t i e s take

(samadhi);

T h i s i s based on the c o r r e c t d o c t r i n e and does not

up any l a t e r a l a s s e r t i o n s . During, contemplation based, i n t h e Realm o f Form, two o f

t h e wisdoms are i n v o l v e d , t h a t due t o e r u d i t i o n and t h a t due t o cultivation (bhavanamayi-prajna). I n contemplation based i n t h e

Realm o f Formlessness t h e r e i s o n l y t h e wisdom produced t h r o u g h c u l t i v a t i o n , and n o t t h e o t h e r s . We say t h e Realm o f Form l a c k s

t h e wisdom produced t h r o u gh r e f l e c t i o n , and t h a t t h e Realm o f Form- l e s s n e s s l a c k s t h e wisdom due t o e r u d i t i o n as w e l l as t h a t due t o r e f l e c t i o n , because t h i s i s i n accord, w i t h a l l o f t h e t e a c h i n g s . These t h r e e v a r i e t i e s o f wisdom a r e a c q u i r e d through t r a i n i n g 262 (prayogika) o n l y ; t h e y a r e not i n c l u d e d w i t h i n t h e c l a s s o f what ( u p a p a t t i - p r a t i l a m b h i k a ) .

i s acquired through b i r t h

8.2.2 Explanation'', o f some L a t e r a l A s s e r t i o n s According t o what i s a s s e r t e d i n t h e s i x t y - f i f t h s c r o l l o f 263 the Yogdedrabhumi.,. concentration

:

however, t h e y may be C263bH Cthe r e s u l t ofH

(samadhi), and t h e y may be a c q u i r e d t h r o u g h b i r t h , as sovereignty

w i t h ihs;i ght,-bodhisattvas who have not.-yet-> a t t a i n e d and sravakas who have a t t a i n e d broad:wisdom.

Whether t h e y be they

sravakas who s t i l l have something t o l e a r n (saiksa)- o r a r h a t s ,

d i s c e r n dharmas o f t h e t h r e e realms and pure dharmas by means o f thought Cwhile basedH i n t h e Realm o f F o r m l e s s n e s s. T h e r e f o r e , we i s a l s o present i n t h e Realm o f Form-

know t h a t t h i s contemplation lessness. The b o d h i s a t t v a

[ i n t h a t easeH i s a t t h e stage o f t h e

F o r t y S t a t i o n s o f Thought p r a c t i c e d on t h e Path o f V i s i o n and b e f o r e ; . t h i s , i s so, because i t i s d e c l a r e d i n many p l a c e s t h a t at the stage o f t h e Lands and above [ i . e . , from t h e end o f t h e Path

150

o f V i s i o n ] , t h e b o d h i s a t t v a i s n ot horn The

C i n t h e Realm o f F o r m l e s s n e s s ] .

sravaka o f b r o ad wisdom i s p r o p e r l y (yathayogyam) d e c l a r e d t o be Aside

o f t h i s c l a s s , because he i s not deluded about t h e dharmas.

from t h e s e two e x c e p t i o n s i t i s not s t a t e d t h a t o t h e r humans a l s o succeed i n t a k i n g e v e r y t h i n g as an o b j e c t w i t h "formless, thought.

From t h e stage o f t h e b o d h i s a t t v a ' s Path o f V i s i o n up t o t h e Diamond-like C o n c e n t r a t i o n (vajropan.a-samadhi), one's s t a t i o n i s t h e Later a l l the

f o u r t h l e v e l o f m e d i t a t i o n C i n t h e Realm o f Form],

s t a t i o n s a r e i n c l u d e d : one can p r o p e r l y be based, i n any o f t h e t e n stations t h e s i x i n t h e Realm o f "Form,and t h e f o u r i n t h e Realm o f and g i v e r i s e t o t h i s contemplation. Cof V i j n a p t i m a t r a t a ! ] . are the f i r s t nine o f these s t a t i o n s , while

Formlessness

What, severs doubts

264
d i s c u r s i v e contemplation p r o p e r l y be taught i s involved i n a l l ten. The pure They s h o u l d

separately.

(anasrava) modes o f wisdom Cviz.,

due t o e r u d i t i o n and r e f l e c t i o n a c c o r d w i t h t h e i r base wisdom due t o c u l t i v a t i o n : and a r e without error.

Of t h e Ceight3 n o t - y e t - a r r i v e d (anagamya) l e v e l s ^ , t h e
2

h i g h e s t seven have o n l y p l e a s u r e C i n t h e h i g h e r realmsH and l o a t h i n g Cm t h e lowest r e a l m ] ; t h e i r a s p e c t s (akara) appear as i f checked,

'266

and so t h e y a r e unable t o p r o d u c e . i t C i . e . , t h e base o f c u l t i v a t i o n ] ,

(263bll)

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Section

Nine:

. S e v e r i n g t h e O b s t a c l e s and D e f i l e m e n t s

There are two types o f o b s t a c l e s : t h o s e ' t h a t are. i n n a t e ( s a h a j a ) , and t h o se (vikalpita). Cthat a r i s e as t h e r e s u l t ] o f d i s c r i m i n a t i o n

Each o f t h e se i s a g a i n d i v i d e d i n t o two t y p e s : t h e (klesavarana or

obstacle [ c o n s t i t u t e d by] the various a f f l i c t i o n s

a f f l i c t i o n - o b s t a c l e ) , and t h e o b s t a c l e C h a r r i n g ] what i s t o be known (Jneyavarana 9.1 or wisdom-obstacle).^'''

The Stage o f Severance The Tenth S c r o l l o f Ch'eng-wei-shih-lvn says Cthat t h e two

268
t y p e s o f t h e two o b s t a c l e s a r e severed as f o l l o w s ] . 9.1.1 The m a n i f e s t a t i o n s (samudacara) o f t h e d i s c r i m i n a t i o n - (vikalpaklesavarana) are

produced p o r t i o n o f t h e a f f l i c t i o n - o b s t a c l e

subdued, b i t by b i t , on t h e Path o f P r o v i s i o n i n g (sambhara-marga), and t h e n , on t h e Path o f T r a i n i n g (prayoga-marga), one can, a t once, subdue them c o m p l e t e l y . The seeds and impregnations Cof t h i s p o r t i o n o f t h e Cor J o y o u s ] Land.

a f f l i c t i o n - o b s t a c l e 1. are severed i n t h e F i r s t 9-1.2

The m a n i f e s t a t i o n s o f t h e i n n a t e p o r t i o n o f t h e (sahajaklesavaranasamudacara) are subdued, b i t Land

a f f l i c t i o n - o b s t a c l e

by b i t , b e f o r e t h e C B o d h i s a t t v a] Lands, and t h e n , from t h e F i r s t onward, one can, at once, subdue them c o m p l e t e l y .

They w i l l , however,

on o c c a s i o n seem t o a r i s e by t h e s t r e n g t h o f Cthe b o d h i s a t t v a ' s 3 will Ce.g., as s k i l l f u l means (upaya) f o r t h e c o n v e r s i o n o f o t h e r From t h e E i g h t h The

b e i n g s ] , but t h e r e i s n o t h i n g wrong w i t h t h a t .

Cor Immovable] Land onward t h e r e a r e no f u r t h e r m a n i f e s t a t i o n s . impregnations Cof t h i s p o r t i o n o f t h e a f f l i c t i o n - o b s t a c l e ] a r e

152

removed Stage by Stage, w h i l e i t s seeds are s e v e r e d i n t h e Diamond- l i k e Concentration. The erroneous view o f i n d i v i d u a l i t y ( s a t k a y a d r s ^ i ) , e t c . , o f Cthe a f f l i c t i o n - o b s t a c l e ] , a l o n g w i t h i t s i n n a t e p o r t i o n , are b o t h perma- n e n t l y subdued i n t he F o u r t h Cor B r i l l i a n t ] Stage because t h e r e i s no The Cafflictions]

l o n g e r any c l i n g i n g t o dharmas Cas r e a l ] (dharmagraha).

Produced by C t h i s erroneous view o f i n d i v i d u a l i t y ] are not o p e r a t i v e i n the F i f t h CVery D i f f i c u l t t o Conquer] Land because t h e y , as i t s companions,, are a l s o d e s t r o y e d . 9.1.3 The m a n i f e s t a t i o n s , o f the. d i s c r i m i n a t i o n - p r o d u c e d (vikalpajneyavaranasamudacara) are

p o r t i o n o f the wisdom-obstacle

a l s o subdued, b i t by b i t , on the Path o f P r o v i s i o n i n g ; and t h e n , on the Path o f T r a i n i n g one can, at once, subdue them, c o m p l e t e l y . The

seeds and impregnations Cof t h i s p o r t i o n o f the wisdom-obstacle] are severed i n t he F i r s t 9.1.4 Cor Joyous] Land. Cof the

The m a n i f e s t a t i o n s o f the i n n a t e p o r t i o n

wisdom-obstacle](sahajajneyavaranasamudacara) are C g e n e r a l l y s p e a k i n g ] , subdued b i t by b i t p r i o r t o t h e C B o d h i s a t t v a ] Lands, and t h i s c o n t i n u e s u n t i l , f i n a l l y , i n t he Tenth Cor Dharma-cloud] Land t h e y are subdued completely. I f , however, we speak Cof each type o f

m a n i f e s t a t i o n ] s p e c i f i c a l l y , then Cthose m a n i f e s t a t i o n s a s s o c i a t e d w i t h ] the f i r s t s i x v i j n a n a s a re subdued c o m p l e t e l y i n the E i g h t h

Cor Immovable] Land, w h i l e the seeds and impregnations C a s s o c i a t e d w i t h the s i x v i j n a n a s ] are s e v e r e d Stage by Stage. CThose m a n i f e s t - a t i o n s a s s o c i a t e d w i t h ] the seventh v i j n a n a are subdued on the P a t h

o f T r a i n i n g stage o f the Diamond-like C o n c e n t r a t i o n ; and, when t h i s

Diamond-like C o n c e n t r a t i o n a r i s e s , t h e seeds and impregnations [ a s s o c i a t e d w i t h t h e seventh v i j n a n a ! ar e a l l s e v e r e d. (263b25) 9.2 V a r i o u s Other 9.2.1 Classification

The Three Stages o f Severance. t h a t t h e a f f l i c t i o n - o b s t a c l e

The Bodhi-sattvabhumi-'teaches

269
and t h e wisdom-obstacle ar e b o t h s e v e r e d i n t h r e e s t a g e s .

1. F i r s t , i s t h e Stage o f Supreme J o y where t h e a f f l i c t i o n s [ a s s o c i a t e d w i t h ! t h e u n f a v o r a b l e d e s t i n i e s and a l s o t h e most super-

270 .
f i c i a l crude dross (dausthulya)

are a l l

o f t h e wisdom-obstacle

severed f o r e v e r . [At t h i s S t a g e ! one i s a b l e t o prevent any f u r t h e r m a n i f e s t a t i o n o f t h e upper-middle very f i r s t realization grade o f a f f l i c t i o n s , and has t h e

o f th e c o g n i t i o n o f t h e r e a l i t y o f t h e two

emptinesses. 2. Second i s t h e I n e f f i c a c i o u s and Formless Stage. [ I n t h i s

S t a g e ! t h e a f f l i c t i o n s which can o b s t r u c t t h e n o n - a r i s i n g dharma p a t i e n c e and a l s o t h e l e s s - s u p e r f i c i a l crude dross o f t h e wisdom-

o b s t a c l e a re a l l s e v e r e d f o r e v e r . -Before t h e v a r i o u s a f f l i c t i o n s cease t o be m a n i f e s t e d , one h a s , spontaneously , t h e v e r y realization 3. [In t h i s the o f t h e n o n - a r i s i n g dharma p a t i e n c e . T h i r d i s t h e Stage o f t h e Supremely F u l f i l l e d B o d h i s a t t v a . first

s t a g e ! t he impregnations and t h e p r o c l i v i t i e s (anusaya) o f

a f f l i c t i o n s and a l s o the most deep-rooted crude dross o f t h e ar e s e v e r e d f o r e v e r . [Thereupon! one e n t e r s t h e (263c5)

wisdom-obstacle T a t h a g a t a Stage.

9.2.2

The Three

Proclivities Sutra states that there are three 271

The Sandhinirmocana

Ctypes o f ] p r o c l i v i t i e s

(anusaya). known as 'companions t h a t have a f f l i c t i o n s of the f i r s t

1. F i r s t a r e t h e p r o c l i v i t i e s

been d e s t r o y e d . ' "These a r e t h e non-innate

f i v e Lands t h a t a r e t h e a t t e n d a n t s o r companions o f t h e m a n i f e s t a t i o n s of i n n a t e a f f l i c t i o n s . The former are 272 permanently n o n - r e c u r r e n t a t

t h a t time i s that

Ci.e., the F i f t h Land]."

The meaning o f t h i s t e a c h i n g

Cthe group o f a f f l i c t i o n s ] a s s o c i a t e d w i t h t h e s i x t h v i j n a n a view o f i n d i v i d u a l i t y (satkayadrsti),

and c o m p r i s i n g t h e erroneous etc., a r e termed

'innate', while a l l the other a f f l i c t i o n s are The.substance o f t h e s e non-innate afflictions

termed'non-innate.' is relatively

coarse however: t h e y a r i s e w i t h t h e i n n a t e a f f l i c t i o n s

as t h e i r too,

cause, and, when t h e s e i n n a t e a f f l i c t i o n s a r e s e v e r e d , t h e y

i n t u r n , cease t o e x i s t .

companions.' 2.

,273

Therefore they are c a l l e d

'destroyed

Second, a r e t h e f e e b l e p r o c l i v i t i e s .

"These are t h e s u b t l e Lands. T h i s i s so

m a n i f e s t a t i o n s o c c u r r i n g i n t h e S i x t h and Seventh because, i f subdued by s p i r i t u a l . c u l t i v a t i o n

(bhavana), t h e y a r e no

274
longer manifested." I t i s not t h e case Cas w i t h t h e f i r s t type

of. p r o c l i v i t y ] . t h a t , as t h e i n n a t e erroneous view o f is

individuality

s e v e r e d , so a l s o i n t u r n a r e t h e y . T h i s ..is because t h e y a r e difficult Sutra t o sever. What i s s a i d here does not c o n t r a d i c t erroneous of the

relatively

the Lahkavatara

which says t h a t , because t h e i n n a t e i s s e v e r e d, greed C i . e . , r a g a , f i r s t

view o f i n d i v i d u a l i t y

275
a f f l i c t i o n s ] i s no l o n g e r produced.

The s u t r a f o c u s e s on t h e two v e h i c l e s Ci.e.,

d o c t r i n e o f t h e a f f l i c t i o n severed by t h e f i r s t

155

the sravakas and t h e pratyeka-buddhas1.

I t i s not based on t h e

d o c t r i n e t h a t , when t h e b o d h i s a t t v a ' s wisdom-obstacle has ceased t o exist, his afflictions [ g r e e d , e t c . ] a r e t h e r e f o r e not produced. I f ,

a l t e r n a t i v e l y , we base, o u r s e l v e s ' o n t h e stage where b o t h t y p e s o f p r o c l i v i t i e s a r e d e f i n i t i v e l y s e v e r e d, the n t h e s u t r a and t h i s t r e a t i s e a r e not i n mutual c o n t r a d i c t i o n . 3. T h i r d are the subtle p r o c l i v i t i e s . " T h i s means t h a t

from t h e E i g h t h Cor Immovable] Land and above, a l l t h e a f f l i c t i o n s that, have been removed from t h i s Land a r e never again manifested.

T h i s i s so because what remains a r e o n l y t h o s e p r o c l i v i t i e s t h a t have the wisdom-obstacle 276 as t h e i r base."

277
However, i t i s a l s o s a i d t h a t , by v i r t u e o f h a v i n g severed

the most s u p e r f i c i a l crude dross in. the i n i t i a l and o n l y then manifest and a t t a i n the f i r s t degrees of p r o c l i v i t y Csuppression].

Lands, one can then

two Cof t h e above]

And a g a i n , t h a t by v i r t u e o f

h a v i n g s e v e r e d t h e l e s s s u p e r f i c i a l crude dross i n t h e E i g h t h Cor Immovable] Land, one m a n i f e s t s t h e C t h i r d ] degree i n which t h e s u b t l e p r o c l i v i t i e s ' Care suppressed].. the deep-rooted F i n a l l y , i f Cthe a s p i r a n t ] has s e v e r e d

crude d r o s s , then we say he i s permanently s e p a r a t e d (263c2l)

from a l l p r o c l i v i t i e s and r e s i d e s i n t h e Land o f t h e Buddhas. 9.2.3 In The Four Obstacles

t h e Ratnagotra-vibhdga

t h e r e a r e passages s a y i n g t h a t

t h e r e are. f o u r o b s t a c l e s ( a v a r a n a ): f i r s t , t h e o b s t a c l e o f t h e icchantikas' l a c k o f f a i t h C i n t h e Buddha's t e a c h i n g s ] ; second, ( t i r t h i k a ) c l i n g i n g t o an e t e r n a l

the o b s t a c l e . o f t h e non-Buddhists'

s e l f : (atman); t h i r d , t h e o b s t a c l e : o f t h e s r a v a k a s ' f e a r o f s u f f e r i n g ;

279

156

and f o u r t h , t h e o b s t a c l e o f t h e pratyeka-buddhas.' abandonment o f the thought Cof great compassion].

280 281

With t h e s t a t e o f mind g a i n e d i n t h e S i x t h o f t h e Ten F a i t h s , Cthe b o d h i s a t t v a ! subdues t h e f i r s t

o f t h e above o b s t a c l e s because h i s

282
f a i t h does not r e l a p s e . I n t h e F o u r t h Abode o f t h e Ten Abodes,

Cthe b o d h i s a t t v a ] subdues t h e second o f t h e above o b s t a c l e s because t h e c o a r s e aspect o f t h e f a l s e view o f an e t e r n a l s e l f due t o f a l s e d i s c r i m i n a t i o n i s not produced. o b s t a c l e s a r e s e v e r e d on. e n t e r i n g t h e F i r s t (atmadrsti)

The seeds o f t h e s e two Cor Joyous] Land.

The t h i r d o f t h e above o b s t a c l e s , which i s an o b s t a c l e b a r r i n g what i s t o be known C i . e . , j n e y a v a r a n a , o r w i s d o m - o b s t a c l e ] , i s severed i n t h e F i f t h Cor V e r y D i f f i c u l t t o Conquer] Land. This i s

so because t h e o b s t a c l e c o n s t i t u t e d by t h e d e s i r e f o r t h e l e s s e r

283
nirvana o f t h e lower v e h i c l e s C i . e . , t h a t o f t h e sravakas and

Pratyeka-buddhas] i s s e v e r e d i n t h e F i f t h Land. CThe f o u r t h o f t h e above o b s t a c l e s ] , t h a t o b s t a c l e c o n s t i t u t e d by t h e pratyeka-buddhas g i v i n g up t h e thought Cof Great Compasison f o r other b e i n g s ] , i s

severed by t h e b o d h i s a t t v a o n l y i n t h e Seventh Cor F a r - r e a c h i n g ] Land. T h i s i s so, because up u n t i l t h e S i x t h Land t h e b o d h i s a t t v a - i s . " s t i l l c o n t e m p l a t i n g t h e t w e l v e - f o l d c h a i n o f c a u s a t i o n Cas i f he were a pratyeka-buddha] In some cases i t i s s a i d t h a t t h e seeds o f t h e p a s s i o n s ( k l e s a b i j a ) o f t h e former two o f t h e s e o b s t a c l e s a r e s e v e r e d on t h e Path o f V i s i o n (darsana-marga), w h i l e t h e seeds o f t h e p a s s i o n s o f

the l a t t e r two o b s t a c l e s a r e s e v e r e d i n t h e Diamond-like Concen- tration (vajropamasamadhi). 263c28)

9.2.4

The" Five" P e r s i s t e n t Sutra

Afflictions varieties

The Srimala

d e c l a r e s t h at there are f i v e

285
of persistent a f f l i c t i o n : The p e r s i s t e n t a f f l i c t i o n based on some

p a r t i c u l a r f a l s e view, the p e r s i s t e n t a f f l i c t i o n o f c r a v i n g f o r t h e o b j e c t s o f d e s i r e , t h e p e r s i s t e n t a f f l i c t i o n o f c r a v i n g f o r form, the p e r s i s t e n t a f f l i c t i o n of craving f or worldly existence (bhava),

286
and t h e p e r s i s t e n t a f f l i c t i o n o f n e s c i e n c e . the p e r s i s t e n t a f f l i c t i o n based The f i r s t of these, viewpoint,

on some p a r t i c u l a r f a l s e

i s s e v e r e d [by t h e b o d h i s a t t v a ! i n t h e F i r s t next t h r e e a r e severed i n t h e Diamond-like

Cor J o y o u s ] Land. The The

Concentration.

f i f t h v a r i e t y , the p e r s i s t e n t a f f l i c t i o n o f nescience, i s severed a c c o r d i n g t o i t s degree e i t h e r b i t by b i t o r a l l a t once Path o f V i s i o n and on t h e P a th o f S p i r i t u a l I f t h e impregnations Cultivation. four on t h e

and t h e p r o c l i v i t i e s o f t h e f i r s t

Cof t h e s e v a r i e t i e s o f a f f l i c t i o n ] a r e t h e same as t h e wisdom- o b s t a c l e C i . e . , as t h e f i f t h ] , bit then t h e y a r e severed e i t h e r b i t by

o r a l l a t once on t h e P a t h o f V i s i o n and on t h e P a t h o f S p i r i t u a l (264a4)

Cultivation. 9-2.5

288
In o t h e r cases t h e d o c t r i n e o f t h e S i x A f f l i c t i o n s , and a l s o t h e . d o c t r i n e s o f the Seven P r o c l i v i t i e s , the Eight 290 291 292 Envelopments, t h e Nine F e t t e r s , t h e Ten A f f l i c t i o n s , t h e Ten 293 294 Distractions, t h e Ten D i s c r i m i n a t i o n s , and o t h e r s are t a u g h t . These are d i s c u s s e d more t h o r o u g h l y i n t h e "Essay on t h e S e v e r i n g o f 295 the O b s t a c l e s . " The a f f l i c t i o n s and o b s t a c l e s , e t c . d i s c u s s e d i n

289

t h i s . s e c t i o n a r e o n l y t h o s e which a r e severed i n t h e c o n t e m p l a t i on o f V i j n a p t i m a t r a t a ; t h e o t h e r s t h a t are t o be d e s t r o y e d a r e n o t d i s c u s s e d . (264a7)

S e c t i o n Ten: T u r n i n g t o and Embracing the Two Emptinesses

10.1

G e n e r a l Statement

The t r e a t i s e s of the i n d i v i d u a l dharma-sunyata).^^6

( s a s t r a s ) d e c l a r e t h e two emptinesses:

emptiness

(pudgala-sunyata) and emptiness o f t h e dharmas r p ^ i s contemplation o f V i j n a p t i m a t r a t a involves the The Four Examinations

c o n t e m p l a t i on o f b o t h the. two emptinesses. and t h e Four Exact Comprehensions i n d i v i d u a l and dharmas.

i n v o l v e t h e emptiness o f b o t h t h e (asraya)

297'

As CdharmasH c o n s t i t u t e t h e base

upon--Which, t h e i n d i v i d u a l i s p o s i t e d , t h e t r e a t i s e s t e a c h o n l y t h e 298 c o n t e m p l a t i on o f dharmas. They d o . t h i s , because t h e mind, s e e k i n g

knowledge o f a l l modes ( s a r v a k a r a j n a t a ) , contemplates t h e emptiness o f dharmas; and because i t i s done i n o r d e r t o produce t h e p r o p e r Moreover, t h e c o n t e m p l a t i o n o f

u n d e r s t a n d i n g o f t h e two emptinesses.

Cthe emptiness] o f dharmas. n e c e s s a r i l y e n t a i l s t h e emptiness o f t h e i n d i v i d u a l ; t h i s i s so , because 10.2 Discussion 10.2.1 O b j e c t i o n Clf you say t h e emptiness o f dharmas n e c e s s a r i l y e n t a i l s t h e i t i s attested i n the t r e a t i s e s . (264al2)

emptiness o f t h e i n d i v i d u a l , 3 why i s i t t h a t when y o u d i s c u s s d e l u s i o n i n . c o n t r a s t t o awakening, you say t h a t c l i n g i n g t o t h e n o t i o n of the i n d i v i d u a l i s necessarily,combined with c l i n g i n g t o the notion o f dharmas; y e t when you speak o f awakening i n c o n t r a s t t o d e l u s i o n

you say t h a t not the

[ r e a l i z a t i o n o f ] the emptiness o f t h e i n d i v i d u a l does I f you'say t h a t , depending on

i n v o l v e t h e emptiness o f dharmas?

degree o f one's u n d e r s t a n d i n g , one can he awakened t o Cthe emptiness]

emptiness] o f t h e i n d i v i d u a l , hut not n e c e s s a r i l y t o Cthe

o f dharmas, then i t must a l s o he t h e case t h a t , a c c o r d i n g t o t h e degree o f one's d e l u s i o n , one c o u l d he deluded about the f u n c t i o n C i . e . , about t h e i n d i v i d u a l ] , and not be deluded about t h e substance , C i . e . , about t h e d h a r m a s ] . ^
2

(26Ual5)

10.2.2

Reply

There has never been a case o f someone u n d e r s t a n d i n g t h e substance w h i l e b e i n g d e l u d e d about t h e f u n c t i o n ; t h e r e f o r e , c l i n g i n g t o t h e Cnotion. o f an] i n d i v i d u a l n e c e s s a r i l y e n t a i l s c l i n g i n g t o t h e Cnotion o f ] dharmas. But, j u s t as t h e degree o f one's awakening may

be s h a l l o w and not p e n e t r a t e t h e depths, so Cunderstanding] t h e emptiness o f t h e i n d i v i d u a l does not n e c e s s a r i l y e n t a i l t h a t dharmas. The. Vimsatikd-vijnaptimdtratd says: of

The n o n s u b s t a n t i a l i t y ^ ^ o f t o which b e i n g s c l i n g ,

t h e dharmas

Moreover, i s e n t e r e d by means o f .the , . . ' 301 remaining d o c t r i n e . It i s t h i s doctrine, of Vijnaptimatrat a that Cis the "remaining This says

d o c t r i n e " by which one] e n t e r s t h e emptiness o f dharmas.

t h a t t h e emptiness o f dharmas n e c e s s a r i l y depends on- V i j n a p t i m a t r a t a , not t h a t the c o n t e m p l a t i o n o f V i j n a p t i m a t r a t a i s n o t h i n g hut t h e

emptiness o f dharmas; t h i s i s so because e s t a b l i s h i n g o n l y t h e

emptiness

o f the i n d i v i d u a l i s s t i l l

Cone p a r t o f ] V i j n a p t i m a t r a t a . o f dharmas, o f the

I f i t i s o n l y t h e c o n t e m p l a t i on o f t h e emptiness then i t i s d e f i n i t e l y V i j n a p t r i m a t r a t a .

With t h e emptiness

302
i n d i v i d u a l , i t - i s not c e r t a i n , because t h e emptiness o f the

i n d i v i d u a l C c u l t i v a t e d by t h o s e ] o f t h e l e s s e r two v e h i c l e s i s not the c o n t e m p l a t i on o f V i j n a p t i m a t r a t a . 10.2.3 1. Analysis (26Ua2l)

The c o n t e m p l a t i on o f V i j n a p t i m a t r a t a i s b r o ad i n

e x t e n s i o n i n t h a t i t i n v o l v e s t h e contemplatio n o f b o t h t h e i n d i v i d u a l

303
and dharmas. The c o n t e m p l a t i o n o f dharmas i s more l i m i t e d i n i t o c c u r s o n l y i n , C t h e c o n t e m p l a t i o n o f ] V i j n a p t i -

extension i n that matrata.

The contemplatio n o f t h e i n d i v i d u a l i s b r o ad i n t h a t i t The

occurs i n what i s t h e contemplatio n o f . V i j n a p t i m a t r a t a .

c o n t e m p l a t i o n . o f V i j n a p t i m a t r a t a . i s more l i m i t e d i n e x t e n s i o n i n t h a t t h e r e are cases when the c o n t e m p l a t i o n o f t h e i n d i v i d u a l i s not

_ 305
2. Therefore,

304

Cthe c o n t e m p l a t i o n o f . V i j n a p t i m a t r a t a ] .

when we d i r e c t our a t t e n t i o n t o t h e contem- o f the i n d i v i d u a l i n t h e c o n t e m p l a t i o n o f

p l a t i o n o f . the emptiness

V i j n a p t i m a t r a t a , i t must be a n a l y z e d a c c o r d i n g t o t h e above statements. There i s no case where t h e c o n t e m p l a t i on o f V i j n a p t i m a t r a t a i s not the i n d i v i d u a l , because t h e c o n t e m p l a t i on o f o n l y

t h e emptiness.of the emptiness

o f dharmas n e c e s s a r i l y . i n v o l v e s t h a t o f t h e i n d i v i d u a l . emptiness

There are Chowever] cases where the c o n t e m p l a t i o n o f the

o f t h e i n d i v i d u a l i s not t h a t o f V i j n a p t i m a t r a t a ; namely, t h e contemplation o f t h e emptiness o f t h e l e s s e r two v e h i c l e s . o f t h e i n d i v i d u a l C c u l t i v a t e d by t h o s e ]

161

3.

In t h e c a s e . o f t h e emptiness

o f dharmas v i s - a - v i s There a r e cases contemplation]

Vijnaptimatrata,.it vhere

i s again a s i m i l a r s i t u a t i o n . .

Cthe c o n t e m p l a t i on o f ] V i j n a p t i m a t r a t a i s not Cthe

o f t h e emptiness

o f dharmas, namely t h e contemplation o f V i j n a p t i - o f the i n d i v i d u a l . There

matrata i n which Cone views] t h e emptiness

are [however] no cases where t h e c o n t e m p l a t i on o f Cthe emptiness o f ] the dharmas i s not t h a t o f V i j n a p t i m a t r a t a . statements 10.3 established by t h e s e two The meaning o f t h e understandable.(264a28)

are [thus]

Conclusion I f we speak i n terms o f a ^ g e n e r a l r u l e ( u t s a r g a

V i j n a p t i m a t r a t a i n v o l v e s t h e c o n t e m p l a t i o n o f both t h e two emptinesses. When t h e t r e a t i s e s s t a t e o n l y t h a t t h e contemplatio n o f dharmas i s the c o n t e m p l a t i on o f V i j n a p t i m a t r a t a , i t i s because t h e i r statement i s based on what i s t h e n e c e s s a r y c o n d i t i o n [ i . e . , on t h e s i n e qua non, t h e emptiness o f dharmas]. Furthermore, when i t i s s a i d t h a t a l l

[ v a r i e t i e s o f ] . e m p t i n e s s a r e t o g e t h e r embraced Cby t h e c o n t e m p l a t i on of V i j n a p t i m a t r a t a ] , i t i s t h e n as i s taught Emptiness. i n t h e "Essay on

308

(26Ubl)

Notes t o Chapter I Pages 2 -

x

20

N o e l Peri,who c o n s i d e r e d K ' u e i - c h i t o be' "probablement l e p l u s grand des e c r i v a i n s c h i n o i s b o u d d h i s t e s , " (A propos de l a Date de Vasubandhu," p. 3 4 ) , was perhaps t h e f i r s t Western w r i t e r t o draw a t t e n t i o n t o h i s i m p o r t a n c e . A f t e r t h a t , though s e v e r a l s c h o l a r s i n c l u d i n g most n o t a b l y La V a l l e e - P o u s s i n made use o f K ' u e i - c h i ' s commentaries, n o t h i n g was w r i t t e n t h a t d e a l t s p e c i f i c a l l y w i t h K ' u e i - c h i u n t i l S t a n l e y W e i n s t e i n ' s two a r t i c l e s i n 1959 (see B i b l i o g r a p h y below f o r complete r e f e r e n c e s ) . Even i n t h e modern Japanese secondary l i t e r a t u r e one f i n d s v e r y l i t t l e on K ' u e i - c h i . B e s i d e s b r i e f t r e a t m e nt i n t h e s t a n d a r d Y o g a c a r a / F a - h s i a n g h i s t o r i e s (e.g., FUKAURA and YUKl) and t h e o c c a s i o n a l a r t i c l e (e.g.,WATANABE), t h e r e i s , t o my knowledge, o n l y one monograph devoted t o K ' u e i - c h i : SAEKI's b i o g r a p h i c a l s t u d y , Jion daishi den. A more comprehensive assessment o f K ' u e i - c h i ' s p l a c e i n t h e development o f East A s i a n Buddhism and Yogacara i n p a r t i c u l a r i s y e t t o be done. 2 For i n f o r m a t i o n on Hsuan-tsang see e s p e c i a l l y : A r t h u r Waley, The Real Tripitaka, 1952; H u i - l i , The Life of Hsuan-tsang,and Kenneth Ch'en, Buddhism in China X1964), pp. 235-38, 368-9, and p. 523 f o r further bibliography. I n h i s " B i o g r a p h i c a l Study o f Tz'u-en" (1959), S t a n l e y W e i n s t e i n has p r o v i d e d a c r i t i c a l a n a l y s i s o f t h e e a r l y sources f o r K ' u e i - c h i ' s b i o g r a p h y , p o i n t i n g out t h e i n a d e q u a c i e s o f t h e "official Sung b i o g r a p h y " (see below) w h i c h i s t h e b a s i s f o r many o f t h e modern b i o g r a p h i c a l r e f e r e n c e s . The r e l e v a n t e a r l y documents have been p u b l i s h e d under t h e t i t l e " J i o n D a i s h i denki.monj i i , " i n Shoso, 9 (June 1 9 4 0 ) , 40-48. Cf. a l s o SAEKI Ryoken, Jion daishi den.
3

Ii

The v a r i o u s r e c o r d s o f K ' u e i - c h i ' s b i r t h and death have been a n a l y z e d by. S. W e i n s t e i n , and he concludes t h a t t h e most commonly c i t e d d a t e s , A.D. 632-682 are p r e f e r a b l e t o any o f t h e v a r i a n t s ("Bio. Study," pp. 148-149). ^ See, f o r example FUKAURA S., Yuishikigaku kenkyu, V o l . I , p. 256, n. 2. S t a n l e y W e i n s t e i n ("Bio. Study," pp. 129-133) goes f u r t h e r t o suggest t h a t K'uei-and C h i were two d i f f e r e n t monks, one famous and one o b s c u r e , each h a v i n g o n e - s y l l a b l e names w h i c h were l a t e r a s s i m i l a t e d i n t o one. W h i l e i t may w e l l be though t p e c u l i a r t h a t t h e f u l l name i s not r e c o r d e d i n t h e works o f K ' u e i - c h i t h a t have s u r v i v e d , i t i s not n e c e s s a r y t o assume t h a t t h e name was i n f a c t , s i m p l y C h i , a s i t u a t i o n t h a t would be even more p e c u l i a r . A b b r e v i a t i o n o f t w o - c h a r a c t e r monastic names t o o n l y t h e second c h a r a c t e r was common, e s p e c i a l l y when some a d d i t i o n a l t i t l e was a f f i x e d or when r e f e r e n c e was made t o o n e s e l f i n w r i t i n g .

Notes t o Chapt. I (pp.

-20)

The f u l l name, K ' u e i - c h i , is a t t e s t e d q u i t e e a r l y , the most r e l i a b l e source b e i n g t h e famous K'ai-yuan Buddhist Catalogue ( c f . Chapt. I I , note 2) compiled i n A.D. 730-by Chih-sheng, a time l e s s than 50 y e a r s a f t e r K ' u e i - c h i ' s death when the prominence o f the F a - h s i a n g School.was at i t s apogee. I t i s d i f f i c u l t t o b e l i e v e t h a t Chih-sheng, a b i b l i o g r a p h e r noted f o r h i s c r i t i c a l s c h o l a r s h i p , would have a c c e p t ed an u n v e r i f i e d v e r s i o n o f the name o f so prominent a F a - h s i a n g master.

7 8

C i t e d i n S. W e i n s t e i n , " B i o . Study," p.

137.

Gyonen.'s $\ (1240-1321) h i s t o r y , the Sangoku buppo denzu engi %. \% % >f| j j | ^ $ t > (BZ: CI.10TM.2-13) r e c o r d s the t r a d i t i o n t h a t Hsiian-tsang had 3000 d i s c i p l e s f*}/^, 70 o f whom were advanced j j ^ j , M r e p l e t e JL./^ , and one f u l l y i n i t i a t e d ^ S T ^ . . The p a r a l l e l here w i t h t h e 70 d i s c i p l e s o f C o n f u c i us i s p r o b a b l y no c o i n c i d e n c e ; i n f a c t , i t i s p o s s i b l e t h a t t h o se seventy r e p r e s e n t e d , the i d e a l o f t h e d i s c i p l e t h a t K ' u e i - c h i a c t u a l l y had i n mind at the time t h a t he wrote t h i s passage. o T: XLIII.698b24-29. For a somewhat d i f f e r e n t r e n d e r i n g o f most o f t h i s passage compare S. W e i n s t e i n , " B i o . Study," p. 137. T h i s seems p r e f e r a b l e t o the p u n c t u a t i o n i n d i c a t e d a t T: L.725b24. For t h e Buddhists the c o n v e r g i n g o f cause and c o n d i t i o n (hetupratyaya) was o f course determined by p r e v i o u s a c t i o n s (karma).
1 0

H u i - l i ' s b i o g r a p hy (The Life of Hsuan-tsang pp. l 6 l - l 6 2 ) r e p o r t s Hsiian-tsang's encounter w i t h the N i r g r a n t h a V a j r a who was r e - -nowned' f o r h i s s k i l l s i n d i v i n a t i o n . A d i v i n a t i o n was performed t o '. . l e a r n about the r e t u r n j o u r n e y and s e v e r a l d i f f e r e n t t h i n g s were r e v e a l e d . H u i - l i ' s account mentions n o t h i n g , however, about t h e prophesy o f a b r i l l i a n t d i s c i p l e .
1 1 3

12 T: L725b23-c7. In some cases I f o l l o w S. W e i n s t e i n ' s r e n d e r i n of t h i s passage; i n o t h e r s we d i f f e r s i g n i f i c a n t l y : c f . h i s " B i o . Study," p. 140.

13
v a r i a n t i s found i n another Sung work t h e Ts'ung-Un compiled by t h e Zen master Ku-yiieh Tao-jung & Q j|k , who says ( Z : 2 b / 2 l / l . 4 7 . 1 . b ) t h a t K ' u e i - c h i was f o l l o w e d by t h r e e c a r t s f i l l e d w i t h s u t r a s and s a s t r a s w i t h wine and food*fySp_, and w i t h women Ku-yiieh Tao-jung a l s o i n c l u d e s the i n t r i g u i n g r e p o r t t h a t on one o c c a s i o n when K ' u e i - c h i had an audience w i t h t h e emperor he d i d not c a r r y out t h e p r e s c r i b e d e t i q u e t t T h i s source i s not i n c l u d e d among those c o n s i d e r e d i n W e i n s t e i n ' s "Bio. Study."

sheng-shih

One

J^qfc

Notes t o Chapt. I (pp.

2 -

20)

A s t r i k i n g example may be seen i n t h e case o f Ikkyu Sojun f ^ ' ^ ? ^ , , t h e famous Zen e c c e n t r i c o f 15th cen. Japan, who sought t o i d e n t i f y h i s own u n c o n v e n t i o n a l b e h a v i o r w i t h t h a t o f the Abbot K ' u e i - c h i whom he took t o be a k i n d r e d s p i r i t - Sonja A r n t z e n i n "The Crazy Cloud Anthology (Kyounshu) o f Ikkyu Sojun," (poem no. 166) t r a n s l a t e s t h e f o l l o w i n g poem o f Ikkyu's:
:

" P r a i s i n g t h e Dharma Master Tz'u-en

K ' u e i - c h i "

K ' u e i - c h i ' s samadhi was by i t s v e r y n a t u r e r e a l . Wine, meat, t h e s u t r a s and b e a u t i e s , The eye o f the Abbot was j u s t l i k e In our s c h o o l , t h e r e i s o n l y t h i s this. ClkkyuH Sojun.

15
L i t e r a l l y "the t r a n s c i b e r , " i . e . , t h e one whose duty was t o t r a n s f o r m the o r a l t r a n s l a t i o n o f t h e s e n i o r t r a n s l a t o r from t h e c o l i o q u i a l i n t o l i t e r a r y Chinese, t h e w r i t t e n form o f t h e language t h a t d i f f e r s s i g n i f i c a n t l y from t h e spoken language i n b o t h v o c a b u l a r y and grammar. I t s h o u l d be noted t h a t , i n l i g h t o f t h e v a l u e p l a c e d on e l e g a n t e x p r e s s i o n , t h i s was a p o s i t i o n o f more r e s p o n s i b i l i t y and p r e s t i g e than t h a t o f a mere s c r i b e .
1 6

T: 1585, T: 1590, T: 1600,

XXXI.1-60 XXXI.74-77 XXXI.464-477

T: 2031, XLIX.15-17
U

T: 1540, XXVI.614-627

21
See f o r example Tsan-ning's b i o g r a p h y , T: L.726bl4.

22
K ' u e i - c h i ' s account i s found a t t h e opening o f h i s s h o r t e r commentary t o t h e Ch'eng-wei-shih-lun, T: XLIII.6o8b29cl4. ,.The t e n were BandhusrT, C i t r a b h a n u , Gunamati, S t h i r a m a t i , Nanda, Suddhacandra, Dharmapala, V i s e s a m i t r a , J i n a p u t r a and Jfiana- candra; f o r more on t h e s e prominent I n d i a n s a s t r a masters see P. D e m i e v i l l e , " H i s t o r i q u e du Systeme V i j n a p t i m a t r a t a , " pp. 18-22 and a l s o E. F r a u w a l l n e r , "Landmarks i n t h e H i s t o r y o f I n d i a n L o g i c . "

T: L.725cl2

Notes t o Chapt. I . (pp. 2 - 2 0 )

25 There i s another r e f e r e n c e t o K ' u e i - c h i ' s knowledge o f S a n s k r i t i n a b i o g r a p h i c a l passage i n H s i - f u ' s -rSJ^jL ub-commentary t o K ' u e i - c h i ' s Lotus Sutra Commentary (Z:l /53/3.179r); H s i - f u ' s work was not w r i t t e n u n t i l 877 however, so we s t i l l l a c k c o r r o b o r a t i o n from any o f t h e contemporary accounts. A c a r e f u l study o f K ' u e i - c h i ' s Miao-fa-lien-kua-ching shih-wei-wei-erh-chang (no. 6) i n c o n j u n c t i o n w i t h t h e S a n s k r i t t e x t o f t h e Lotus Sutra may y i e l d more c o n c l u s i v e evidence o f h i s knowledge o f S a n s k r i t .
s

^ S. W e i n s t e i n ("Bio. Study," pp. 143-144) d i s c u s s e s t h i s passage (T: XXXIV.715b) i n more d e t a i l .

2

MARUYAMA Takao ("Kichizo no Hokkegiso no kenkyu," pp. 312-315) d i s c u s s e s t h e v a r i o u s passages where t h i s ambiguity i s p r e s e n t i n the Chinese t r a n s l a t i o n showing, through comparison w i t h t h e o r i g i n a l S a n s k r i t , t h a t C h i - t s a n g sometimes understood t h e t e x t c o r r e c t l y , sometimes n o t .
2 7

28
T h i s passage occurs at T: XLV.260al0-24 which t o s e c t i o n 2.1 o f t h e t r a n s l a t i o n below.
on

corresponds

S. W e i n s t e i n ("Bio. Study," p . 128) suggests t h a t Miao Shen- jung i s p r o b a b l y an o l d e r r o r f o r Miao Shen-k'o ^ !^ , a h i s t o r i a n i n t h e s e r v i c e o f Empress Wu j j ^ (r. 6 5 5 ) 30 T h i s i s not n e c e s s a r i l y t o be assumed o f a Buddhist monk, e s p e c i a l l y one whose p r i m a r y v o c a t i o n was d o c t r i n a l e x e g e s i s . KumarajTva, f o r example, i s r e p o r t e d t o have had l i t t l e p a t i e n c e w i t h two HTnayana m e d i t a t i o n s p e c i a l i s t s and.to have agreed t o t r a n s l a t e Mahayana m e d i t a t i o n works o n l y . a f t e r r e p e a t e d r e q u e s t s from h i s Chinese f o l l o w e r s , . e v e n t s which suggest t h a t , f o r some Dharma Masters at l e a s t , t h e r e may have been more o f a d i v i s i o n between t h e o r y and p r a c t i c e than f o r K ' u e i - c h i .
3 1

C i t e d i n S. W e i n s t e i n , " B i o . Study," pp. 147 and 148. C i t e d i n i b i d . , p . 148

32

33 P a u l D e m i e v i l l e has p r o v i d e d an e x c e l l e n t study o f M a i t r e y a d e v o t i o n a l i s m i n h i s two a r t i c l e s " M a i t r e y a l ' i n s p i r a t e u r " and "Le p a r a d i s de M a i t r e y a . " See a l s o E. Lamotte, Eistoire, pp.' 775-788 and esp. t h e notes on pp. 778, 783-785 f o r a d d i t i o n a l b i b l i o g r a p h y on M a i t r e y a i n Western s o u r c e s .

Notes t o Chapt. I

(pp. 2 -

20)

3k

The f a c t t h a t K ' u e i - c h i ' s f a m i l y f i r s t r o s e t o prominence i n t h i s same non-Chinese dynasty suggests t h e p o s s i b i l i t y o f exposure to M a i t r e y a d e v o t i o n a l i s m even p r i o r t o h i s Yogacara a f f i l i a t i o n .

35
In h i s commentary on one o f t h e M a i t r e y a s u t r a s at T: XXXVIII.277c25.

36
Cf. f o r example t h e famous i n c i d e n t o f Hsuan-tsang's encounter w i t h t h e b a n d i t s which i s summarized from h i s b i o g r a p h y i n P. D e m i e v i l l e ' s "Le p a r a d i s de M a i t r e y a " p. 388. When Hsuan-tsang thought he was about t o be s a c r i f i c e d t o Durga by t h e b a n d i t s , he r e q u e s t e d t h a t t h e y f i r s t a l l o w him a moment t o e n t e r by means o f c o n c e n t r a t i o n t h e T u s i t a Heaven; on doing t h i s , h i s countenance became so t r a n s f o r m e d t h a t t h e b a n d i t s were d i s s u a d e d from t h e sacrifice. S. W e i n s t e i n ' s a r t i c l e "On t h e A u t h o r s h i p o f t h e Esi-fang Yao-chueh" d i s c u s s e s t h e prominence o f M a i t r e y a d e v o t i o n a l i s m i n K ' u e i - c h i ' s thought w h i l e showing why i t i s u n l i k e l y t h a t K ' u e i - c h i wrote t h e Pure Land t r a c t t h a t i s a t t r i b u t e d t o him. The a t t r i b u - t i o n o f a l l o f t h e Pure Land works K ' u e i - c h i i s s a i d t o have w r i t t e n was p r e v i o u s l y q u e s t i o n e d by FUKAURA and o t h e r s ; c f . t h e d i s c u s s i o n of t h e s e works i n Chapt. 2 below.

167

Notes t o Chapter I I Pages 21 - 36

T h i s r e i n t r o d u c t i o n o f K ' u e i - c h i ' s works i n t o China might be seen as a p u r e l y East A s i a n i n s t a n c e o f what some s o c i o l o g i s t s r e f e r to as the " p i z z a e f f e c t . " For a more e x t e n s i v e account o f the 20th c e n t u r y . r e v i v a l o f Yogacara thought i n China see W i n g - t s i t CHAN, . Religious Trends in Modern China (1953), c h a p t e r s I I & I I I ; and Holmes Welch, The Buddhist Revival in China, (1968), esp. c h a p t e r s I, I I I , & V I . 2 K ' u e i - c h i ' s works are l i s t e d i n a number o f c a t a l o g s ; t h e most important a r e : Kai-yuan shih-ohiao lu ^fj ^C-> 5 c o m p i l a t i o n completed

20 s c r o l l s ; i n A.D.

by Chih-sheng

730; T: 2154, LV.372-722. Jj^

* ^ 4^.

Hosso-shu. shosho

J^^JL*

1 s c r o l l ; compiled by the Japanese monk i n A.D. 914; T: 2180, LV.1138-1140. oh 'ongnok

KelsoJ~-j^^?

Sinp 'yon ohogong kyonggang 3 scrolls; i n 1090; Chushin

jffi jfcjjff jgfa

^Jjfe

^H^L

compiled by the Korean monk Uichon LV.1165-H78. jfij^ ^ J^Q "f^ ^

T: 2184,

Hosso-shu. shosho

1 s c r o l l ; compiled by the Japanese monk Zoshun J ^ j j ^jf* i n 1176; T: 2 l 8 l , LV.1140-1144. Yuishikigaku kenkyu, V o l . 1, pp. 249-250.

S. W e i n s t e i n , " B i o . Study," p. 122, n. 10. In a d d i t i o n t o those works q u e s t i o n e d by more than one ;. r e s e a r c h e r , YDKI R e i m o n ( Y u i s h i k i g a k u t e n s e k i s h i , pp. 310-311) suspects one o f the l e s s e r Ch'eng-wei-shih-lun commentaries, no. 20 ( q . v . ) , but suggests f u r t h e r study b e f o r e any judgment i s made.

Notes t o Chapt. I I (pp. 21 - 36)

was

The l o n g e r commentary on t h e Ch'eng-wei-shih-lun (no. 18) w r i t t e n b e f o r e t h e s h o r t e r (no. 19); t h e Heart Sutra commentary

(no.

3) i s quoted i n the Fa-yuan

i-lin

ehang

(no. 26); and the

Maitreya Sutra commentary (no. 9) i s quoted i n t h e commentary on t h e VimalahTrti-nirdesa (no. 8) and appears t o be r e f e r r e d t o i n t h e l o n g e r Ch'eng-wei-shih-lun commentary (no. 18).
7

T: 235, VIII.748-752. T: 220.9, VII.979-986.

FUKAURA S., luishikigaku

1 0

kenkyu, V o l . I , p . 250. T h i s Vajraeahedika commentary was

T: 1511, XXV.781-798.

a p p a r e n t l y never t r a n s l a t e d by Hsiian-tsang.
1 1

T: 251, VIII.848-849. T: 220.10, VII.986-991. T: 262, IX.1-63. -The\ Saddharmti-TpundarZka was never t r a n s l a t e d

1 2

-10

by Hsiian-tsang.
l h r

See S. W e i n s t e i n , See note 13 above.

" B i o . Study," P. 122.

^ T: 353, XII.217-223. The SrvmdlddevZ

was never t r a n s l a t e d

by Hsiian-tsang.
1 7

T: 476, XIV.557-588.
None o f t h e M a i t r e y a s u t r a s were

-1

T: 452, XIV.418-421. t r a n s l a t e d by Hsiian-tsang.

1 9

T: 366, XII.346-348. T: 367, XII.348-351.

Of)

2 1

Jodokyo
p. 380.

FUKAURA S., luishikigaku kenkyu, V o l . 1 , p. 250, MOCHIZUKI S., no kenkyu, p. 480; SAKAINO K., Shina Bukkyo-shi kowa, V o l . I I ,

169

Notes t o Chapt. I I (pp. 21 -

36)

2 2

T: 2031, XLIX.15-17- pp. 300-310. T: 1579, XXX.279-883.

2 3

?4

2 5

T: 1606, XXXI. 694-774. T: 1600, XXXI. 464-477- T: 1590, XXXI.74-77.

"K'uei C h i ' s Commentary on Wei-shih-er-shih-lun," JAOS, 53

2 6

2 7

28 (1933), 142-151.
29

Wei-shih-er-shih-lun,
Hamilton on the Twenty
3

(1938). C f . a l s o t h e other a r t i c l e s by
Verses l i s t e d i n the B i b l i o g r a p h y below.

'T:

1585, XXXI.1-60. Siddhi de Eiuan-Tsang, (1929-1948).

31

VijHaptimdtratdsiddhi:La 32 Ch'eng Wei-shih 33

Lun. (1973).

The passage occurs at t h e opening o f the work, i n a d i s c u s s i o n

of t h e t r a n s m i s s i o n
See above p. 7- 34 35 -

o f the Ch'eng-wei-shih-lun,

T:XLIII.6o8b24-29.

YUKI R., luishikigaku

-

tensekishi,^.

310-311. luishikigaku

YUKI R.,. Joyuishikiron-ryoken tensekishi, p. 310. FUKAURA S., luishikigaku

3 7

no kenkyu; c f . a l s o h i s

kenkyu, V o l . I , p. 250.

T: l6l4, XXXI.11-13. FUKAURA S., luishikigaku kenkyu V o l . I , p. 250.

3 9

T: 1630, XXXII.11-13.

170

Notes t o Chapt. I I (pp. 21 -36)

^ R. S. Y. C h i , Buddhist
1 1 1

Formal

Logic,

(1969).

T: 1628, XXXII. 1-6.

42 "On FUKAURA S., Yuishikigaku kenkyu, V o l . I , p . 250; and S. W e i n s t e i n , t h e A u t h o r s h i p o f t h e Hsi-fang yao-chueh," pp. 12-13. 43 44 YUKI R., Yuishikigaku 45 T h i s i s a work a t t r i b u t e d t o Asanga; i t i s r e l a t e d t o t h e Yogacarabhumi and s u r v i v e s o n l y i n t h e Chinese t r a n s l a t i o n of. Hsuan- t s a n g (T: 1602-1603, XXXI.480-589) and t h e p a r t i a l t r a n s l a t i o n o f Paramartha (T: 1618, XXXI.878-882).Cf. YUKI R., Yuishikigaku tensekishi, pp. 86-87, and 300. 46 47 YUKI R., Yuishikigaku tensekishi, pp. 382-383. tensekishi, p . 227. Weinstein, ibid.

' The one e x c e p t i o n i s t h e Mahayana-sutralankara, perhaps because t h i s was not t r a n s l a t e d by Hsuan-tsang w h i l e t h e Hsien-yang- sheng-ohiao-lun was. 48 S e v e r a l c a t a l o g s a l s o r e c o r d a K ' u e i - c h i commentary t o - ' H s u a n - t s a n g l s - ' - t r a n s l a t i o n (T: 1624, XXXI.888-889) o f Dignaga's Alambanapar~ksa; c f . YUKI, i b i d . , p . 365. 49 The Sandhinirmooana was t r a n s l a t e d by Hsiian-tsang (T: 676, XVI.688-711), but t h e Lahkaoatara was not, although i t was well-known i n t h e t r a n s l a t i o n s o f B o d h i r u c i and Gunabhadra.
5 0

The Tsung-liao-ohien-ehang See note 42 above.

^.^fa]3^

, T: XLV.245-255-

Notes t o Chapter I I I (Pages 37 -68)

Jacques May ("La P h i l o s o p h i e . b o u d d h i q u e i d e a l i s t e " ) p r o v i d e s a review o f r e c e n t s c h o l a r s h i p on t h e s e h i s t o r i c a l q u e s t i o n s .

2
For recent.arguments s u p p o r t i n g F r a u w a l l n e r ' s c o n t e n t i o n t h a t t h e Yogacarabhumi r e p r e s e n t s a composite Schulwerk, see L. Schmithausen, "Zur L i t e r a t u r g e s c h i c h t e der A l t e r e n Y o g a c a r a - s c h u l e . " Schmithausen p o i n t s out the a b s e n c e . i n t h i s work o f the l a t e r Yogacara d o c t r i n e s t h a t are a s s o c i a t e d . w i t h Asanga: V i j n a p t i m a t r a t a , a p r a t i s t h i t a - n i r v a n a , t r i - k a y a , e t c . See J . May, "La P h i l o s o p h i e bouddhique i d e a l i s t e , " p. 265 f o r a d i f f e r e n t p e r i o d i z a t i o n o f what he p r e f e r s t o c a l l -Vijnanavada.
h --

The meaning o f v i j n a p t i as a t e c h n i c a l term i n Yogacara i s d i s c u s s e d i n d e t a i l below. The r e a d e r s h o u l d note t h a t here and i n the t r a n s l a t i o n below t h e r e are two forms o f the term, v i j n a p t i - M a t r a and V i j n a p t i m a t r a t a . The -taending i n the second form corresponds t o our s u f f i x -ness. Thus, the f i r s t form i s the a d j e c t i v a l form as i n the statement: " E v e r y t h i n g i s n o t h i n g but v i j n a p t i " o r " v i j n a p t i - o n l y . " The a d d i t i o n o f the s u f f i x i n the second form t u r n s the q u a l i f i c a t i o n i n t o an a b s t r a c t houn, as i n the p h r a s e , "the doctrine o f mere v i j n a p t i " or " v i j n a p t i - o n l y - n e s s . " The l a r g e case ' V w i l l be used i n the l a t t e r case t o h e l p d i s t i n g u i s h the two forms. ^ K ' u e i - c h i t a k e s up the t o p i c o f the Two Emptinesses h i s essay t r a n s l a t e d below. in 10 of

^ K ' u e i - c h i d i s c u s s e s the T r i s v a b h a v a t a d o c t r i n e i n $1.1.1-5 and %"{. 7 Cf. S u z u k i , Studies in the LanW.vata.ra Sutra, pp. 179-182.

8
2.2 i n the t r a n s l a t i o n .

9
Cf. E. Conze, Materials for a Dictionary of The Prajnaparamita Literature, p . 352: v i j a n a t i and pp. 182-183: j a n a t i . See a l s o S t c h e r b a t s k y ' s s h o r t a r t i c l e , "Uber den B e g r i f f v i j n a n a i n Buddhismus."

Notes to.Chapt. I l l (pp. 37 - 68)

The -ana d e r i v a t i v e s , hut not t h e - t i d e r i v a t i v e s (except f o r a few e x c e p t i o n s i n t h e masculine r a t h e r than t h e f e m i n i n e ) can a l s o he agent nouns, i . e . , nouns i n d i c a t i n g t h e person o r t h i n g i n which the a c t i o n appears; t h e r e f e r e n c e i n t h a t case .is c o n c r e t e r a t h e r than a b s t r a c t as w i t h t h e a c t i o n nouns. T h i s grammatical a l t e r n a t i v e i s , however, q u i t e : u n l i k e l y i n t h e case o f v i j n a n a . C f . W.D. Whitney, Sanscrit Grammar, pp. 420-428, 432-438. Cf. Lahkdvatara: "Sagathakam" 459 (Suzuki e d . ) ; but see a l s o CWSL: v. 8a where c i t t a , . manas and v i j n a n a a r e c o r r e l a t e d t o t h e e i g h t modes, o f mental a c t i v i t y ( v i j n a n a ) . K ' u e i - c h i d i s c u s s e s t h i s a t 5-2.3 i n t h e t r a n s l a t i o n below.
1 1

12 B e s i d e s b e i n g a s t a t e r a t h e r than an a c t , c o n s c i o u s n e s s i s a l s o i n a p p r o p r i a t e because, when a p p l i e d t o t h e e i g h t h v i j n a n a , one has t h e anomaly o f "unconscious c o n s c i o u s n e s s . " 13 P r a j n a p t i has a l o n g h i s t o r y as a t e c h n i c a l term. I t i s found i n e a r l y abhidharma works (e.g., t h e PrajHaptis'dstra, one o f t h e sub- s i d i a r y Pddas- t o the ."Jftdnaprasthdna) . I t i s .found-in t h e P r a j n a p a r a m i t a S u t r a s where Conze t r a n s l a t e s i t as concept, c o n c e p t i o n , c o n c e p t u a l e n t i t y , nominal concept, i n t i m a t i o n (see Materials for a Dictionary of the Prajftdparamita. Literature, p . 269). I t i s a l s o found i n t h e Lahkdvatara where,:in.the o p i n i o n o f Suzuki (Studies, p. 420, 440-44l) i t i s a synonym f o r v i j n a p t i . Charles Prebish ( e d . ) , Buddhism, A Modern Perspective, p . 290.

"Madhyamika," i n i b i d . , pp. 91. See 2 . 2 . 1 ' o f t h e t r a n s l a t i o n below. 17 There i s one i n s t a n c e . i n t h e Madhydnta-vibhdga ( i V . l O c d v ) where p a r a - v i j n a p t i i s r e n d e r ed w i t h a c a u s a t i v e form i n T i b e t a n : ' mam par rig bhyed, but i n t h a t case Hsuan-tsang's t r a n s l a t i o n a l s o r e f l e c t s t h e / c a u s a t i v e : l i n g - t 'o-shen-hsin-shou ^ Thus i n a d i f f e r e n t context v i j n a p t i c o u l d be and.was. t r a n s l a t e d w i t h t h e c a u s a t i v e i n b o t h languages.

l*$ i%^L

18 Cf. S u z u k i , Studies, 19 In t h e West i t i s u s u a l l y Freud t h a t i s g i v e n c r e d i t f o r f i r s t f o r m u l a t i n g a t h e o r y o f dynamic, unconscious m o t i v a t i o n ; see f o r example, J.O. Wisdom, " P s y c h o a n a l y t i c T h e o r i e s o f t h e Unconscious," i n t h e Encyclopedia of Philosophy (New York: M a c m i l l a n , 1967). pp. 440-441 on v i j n a p t i i n t h e Lanka.

Notes t o Chapt. I l l (pp. 37 -'68)

20 Cf. Trims'ikd. I I : t h e r e i s some debate over whether manana i n the t e x t o f t h i s verse: means manana ( c o g i t a t i o n , r e f l e c t i o n ) o r Manyana ( c o n c e i t i n t h e sense o f v a i n i m a g i n i n g and p r i d e ) . Both would f a l l w i t h i n t h e a c t i v i t y o f manas i n any case. See L e v i , Materiaux p . 70, note 2 and L a V a l l e e - P o u s s i n , Siddhi p . 90.
} }

21 The o c c a s i o n s when.the manas. a c t i v i t y ceases are d i s c u s s e d i n CWSL: v . 2 a - 8 a .

2 2

CWSL: i i . l 2 a - 1 3 a . Trirnsikd IV

24 On t h e two o b s t r u c t i o n s see a l s o CWSL: i x . 5 b - 7 a . 25 See K ' u e i - c h i s d i s c u s s i o n o f t h e d i f f e r e n c e between 8th and 9th v i j n a n a at 5.2.1.(9) i n t h e t r a n s l a t i o n below.
1

9 o f t h e t r a n s l a t i o n below and

^ These a r e t r e a t e d at some l e n g t h i n t h e CWSL (see esp. 29a); c f . a l s o L a V a l l e e - P o u s s i n ' s v e r y h e l p f u l n o t e , Siddhi \sg. K ' u e i - c h i o u t l i n e s the' f o u r d i f f e r e n t o p i n i o n s a t 5 - 2 . 2 .
2 3

ii.26b8-9.

27. below.

On t h e F i v e - l e v e l Contemplation see 1 . 1 . 1 - 5 o f t h e t r a n s l a t i o n

28 CWSL: i x . 3 b - 8 b : Siddhi:

pp. 562-667.

6.1. where. K'ueir-chi d i s c u s s e s t h e d i f f e r e n c e between t h e 29: See f o u r - s t a g e t h e o r y and t h e f i v e - s t a g e t h e o r y .

3 0

Kosa:

V I . 22-25. ( x x i i i . 7 b - 9 b )

31 On t h e Four.Examinations and t h e Four exact Comprehensions see 1.2.1 o f t h e t r a n s l a t i o n and. e s p e c i a l l y Chapt. V, note 56. 32 On t h e t e n . l a n d s and t h e i r p o s i t i o n i n t h e f i v e stages see O b e r m i l l e r , " D o c t r i n e o f Ppm," pp. 51-57, and a l s o pp. 14-47 where he c o n t r a s t s , the. Banayana and t h e Mahayana v e r s i o n s o f t h e f i v e stages, - For a study o f t h i s d o c t r i n e In t h e Mahayana-samgraha and i t s r e l a t i o n to t h e t h r e e v a r i e t i e s o f n o n d i s c r i m i n a t i n g c o g n i t i o n (the p r e l i m i n a r y , t h e fundamental and t h e subsequently a c q u i r e d ) see my a r t i c l e "Dynamic L i b e r a t i o n i n Yogacara Buddhism." 33

174

Notes t o Chapt. I l l ( p p . 37 - 6 8 )

On t h e t o p i c o f d o c t r i n a l , c l a s s i f i c a t i o n . i n g e n e r a l and on t h e T ' i e n - t ' a i system o f C h i h - i i n p a r t i c u l a r , see Leon H u r v i t z , Chih-i pp. 214-331.

}

175

Notes t o Chapter IV Pages 70 - 78

T h i s s e c t i o n o f t h e Taisho has t h e separate t i t l e Showa hobo somokuruku flj fa >f $9, g gfc see V o l . I : pp. 480-481. 2 See b i b l i o g r a p h y f o r f u l l r e f e r e n c e s .

La V a l l e e - P o u s s i n amended h i s e a r l y r e c o n s t r u c t i o n b e f o r e t h e p u b l i c a t i o n o f t h e second volume o f t h e S i d d h i ; he d i s c u s s e s t h e i s s u e i n t h e appendix, pp. 7^5-750. See b i b l i o g r a p h y f o r f u l l references.

Notes t o Chapter Pages 79 l6l

: i
There are s e v e r a l v a r i a n t s o f the t i t l e o f t h i s p o r t i o n o f the Ta-sheng fa-yuan i-lin ehang (no. 26): the Taisho e d i t i o n (based on a l 8 t h cen. b l o c k p r i n t ) has the "The D o c t r i n a l F o r e s t o f V i j n a p t i - matrata" j whereas, the 8th cen. commentaries o f b o t h of K ' u e i - c h i ' s immediate s u c c e s s o r s , Hui-chao and Chih-chou have simply "Essay on V i j n a p t i m a t r a t a " as t r a n s l a t e d here. The t e n s e c t i o n headings l i s t e d i n t h e . P r e f a c e a l s o occur i n the subsequent t e x t as the main d i v i s i o n s . The s u b - s e c t i o n a l headings are p r o v i d e d by t h e t r a n s l a t o r . Reference t o the Taisho t e x t o f t h e essay w i l l be g i v e n i n t h i s manner at the end o f each s u b - s e c t i o n . When K ' u e i - c h i uses the e x p r e s s i o n t ' i . ' j ^ j ^ here and above, he has i n mind b o t h the Chinese p h i l o s o p h i c a l d i s t i n c t i o n between substance and f u n c t i o n (see below: 1 . 1 . l ) and a l s o the Buddhist t e c h n i c a l term svabhava ('own-being' ) which i n Hsiian-tsang's Chinese i s rendere d sometimes as t z u - h s i n g ^ |^_ , sometimes as t z u - t ' i Q In t h i s t r a n s l a t i o n t ' i ', and t z u - t ' i & <<& are c o n s i s t e n t l y rendered as 'substance' and ' e s s e n t i a l substance'; r e s p e c t i v e l y , although K ' u e i - c h i does not seem t o d i s t i n g u i s h between the two.
3

^ Shingo (298b) comments t h a t t h i s c o u l d mean e i t h e r ' e x i s t i n g and n o n - e x i s t i n g ' or ' c o n d i t i o n e d (samskrta) and u n c o n d i t i o n e d (asamskrta) dharmas'. He opts f o r the former i n t e r p r e t a t i o n s a y i n g t h a t t h e contemplatio n o f the o b j e c t i v e r e a l m i n c l u d e s p u r e l y imaginary ( p a r i k a l p i t a ) o b j e c t s which would not be i n c l u d e d w i t h i n the c l a s s of c o n d i t i o n e d and un c o n d i t i o n e d dharmas. Fa >^ i s , o f c o u r s e , the s t a n d a r d e q u i v a l e n t , f o r the S a n s k r i t 'dharma' whether i t means the 'Doctrine o f t h e Buddha' (Dharma) o r 'the elements o f e x p e r i e n c e ' (dharmah). ^ The commentators agree t h a t jjLjjE- ^f^Jt should be understood as "the [ c o n t e m p l a t i o n ] o f V i j n a p t i [ m a t r a t a ] t h a t banishe s the f a l s e and p r e s e r v e s the R e a l ; c f . T ' a i - h s i i (p. 954): In a Buddhist context hsii used w i t h a n e g a t i v e c o n n o t a t i o n 3t i s most l i k e l y t o be understood asTisu-wang J^_^. > ' u n r e a l ' or ' f a l s e ' (abhuta). Shih ,standin g a l o n e , i s not a s t a n d a r d e q u i v a l e n t f o r any S a n s k r i t t e c h n i c a l term i n the Chinese o f Hsiian-tsang and K ' u e i - c h i . I t i s p r o b a b l y b e s t understood here as e l l i p t i c f o r c h e n - s h i h , which i s the s t a n d a r d e q u i v a l e n t f o r t a t t v a . There are a number o f

Notes t o Chapt. V

(pp. 79 - l 6 l )

related. Yogacara terms t h a t can he t r a n s l a t e d as 'Real,' 'the R e a l i t y , ' 'the A b s o l u t e , ' e t c . ; c f . notes 9 and l 6 below.

8
Cf. CWSL ( v i i i . 2 9 a ) ; L a V a l l e e - P o u s s i n r e c o n s t r u c t s r u c i and yukti. The commentators say t h a t c h ' i n g ( ' f e e l i n g s ' ) means wang- c h ' i n g ^ . j ('deluded f e e l i n g s ' ). jk The chen JH. here, as i s o f t e n t h e case g i v e n t h e c o n s t r a i n t s of t h e f o u r - f o u r r h y t h m K ' u e i - c hi sought t o m a i n t a i n , i s p r o b a b l y e l l i p t i c f o r chen-ju ^ - ^ ^ . ( t a t h a t a ) o r Thusness, which f o r t h e Yogacarins was Reality") See a l s o note l 6 below. These two v e r s e s occur as quoted here i n t h e second s c r o l l o f Hsuan-tsang's t r a n l a t i o n o f the Mahayana-samgraha (T:XXXI.l43ci-4) and i n Asvabhava's Upanibandhana i n t h e s i x t h s c r o l l o f Hsiian-tsang's t r a n s l a t i o n (T:XXXI. 417c21-4l8al5). F o r t h e S a n s k r i t o f t h e f i r s t v e r s e , which s u r v i v e s i n t h e Mahayaha-sutralamkara, see X I X : h j , p. 168 i n t h e e d i t i o n o f S. L e v i , and p. 276 i n h i s t r a n s l a t i o n .
1 0

&

^ The f i r s t l i n e (pada) o f t h i s v e r s e i s somewhat p r o b l e m a t i c s i n c e t h e Chinese t r a n s l a t i o n can v e r y e a s i l y be misunderstood. Hsiian-tsang's t r a n s l a t i o n has:

The S a n s k r i t , as p r e s e r v e d i n t h e Mahay ana-sutralankara 10 above), says:

(see note

agantukatvaparyesa anyonyam namavastunoh \ p r a j n a p t e r d v i v i d h a s y a t r a tanmatratvasya c a i s a n a | | The Chinese k ' e * ^ (guest, l o d g e r , t r a v e l e r , s t r a n g e r , e t c . ) o f t e n occurs w i t h chu (master, r u l e r ) e x p r e s s i n g t h e r e l a t i o n s h i p between host and guest, l o r d and r e t a i n e r , p r o p r i e t o r and customer, e t c . Now t h e Chinese f o r t h e f i r s t l i n e above says t h a t "name and t h i n g a r e r e c i p r o c a l l y guest t o each o t h e r , " w i t h t h e i m p l i c a t i o n t h a t one i s the host f o r t h e o t h e r and v i s a - v e r s a . T h i s should not however be understood t o mean t h a t t h e y a r e " m u t u a l l y r e l a t e d " i n any intrinsic way. Quite t o t h e c o n t r a r y t h e v e r s e means t o say t h e y have no e s s e n - t i a l o r i n h e r e n t r e l a t i o n s h i p whatsoever, t h e i r a s s o c i a t i o n i s p u r e l y accidental. T h i s i s expressed more c l e a r l y by t h e S a n s k r i t agantuka-, which can a l s o mean b o t h ' s t r a n g e r ' and 'guest ,:, but as an a d j e c t i v e i n '' t e c h n i c a l usage means ' a d v e n t i t i o u s ' o r ' a c c i d e n t a l ' . Thus t h e bes t l i t e r a l t r a n s l a t i o n o f t h e Chinese would be t h a t t h e y are " s t r a n g e r s t o each o t h e r , " but " a d v e n t i t i o u s " ( f o l l o w i n g t h e S a n s k r i t ) i s l e s s l i k e l y t o m i s l e a d . K ' u e i - c h i d i s c u s s e s these same two v e r s e s a g a i n i n S e c t i o n Seven below, and at 7 . 2 . 2 ( l c ) he g l o s s e s t h e r e l a t i o n s h i p between name and t h i n g as pu-hsiang-shu ^ M\ > "not i n t e r - r e l a t e d " . The " d u a l a s p e c t , " a c c o r d i n g t o Asvabhava^s commentary (T:XXXI. 417c-4l8a2), r e f e r s t o t h e i r apparent uniqueness o r own-being and t h e i r apparent d i s t i n c t i o n s o r s p e c i f i c a t i o n s .

178
Botes t o Chapt. V (pp. 79 - l 6 l )

12 Asvabhava (Ul8a5-7) says these a r e t h e d i s c r i m i n a t i o n o r c o n c e p t u a l i z a t i o n o f t h e name, t h e d i s c r i m i n a t i o n o r c o n c e p t u a l i z a t i o n d e s i g n a t i n g t h e name, and t h e d i s c r i m i n a t i o n o r c o n c e p t u a l i z a t i o n d e s i g n a t i n g t h e s p e c i f i c a t i o n s (see above, n. 1 0 ) . F o r more on these see n. 55 below on t h e Four Examinations and t h e Four Exact Comprehensions, The Three Natures a r e t h e Three Aspects o f Own-being ( t r i s v a b h a v a ) j l ^ *\%. d i s c u s s e d i n Chapt. I I I . K ' u e i - c h i c i t e s these v e r s e s a g a i n below i n h i s d i s c u s s i o n o f t h i s how t h e t h r e e n a t u r e s are r e a l i z e d i n S e c t i o n 7-2.
1 3

~^ C f . L a V a l l e e - P o u s s i n Vs" note" ( S i d d k i ' p . 67) on t h e term parinama and t h e d i f f e r e n c e s i n i t s i n t e r p r e t a t i o n by S t h i r a m a t i and Dharmapala.

3

La Vallee-Poussin., f o l l o w i n g SAEKI, t a k e s t h e s e t o be t h e v i p r a y u k t a s , which t h e Y o g a c a r i n s - u n l i k e t h e S a r v a s t i v a d i n s do not c o n s i d e r t o be a separate c a t e g o r y o f dharmas completel y d i s t i n c t from r u p a - c i t t a - c a i t t a . ~^ Chen-ju ^ - ^ t ^ . r e n d e rs t a t hat'a '(Thusness) o r t a t t v a ( R e a l i t y ) i n Hsiian-tsang's Chinese, not b h u t a - t a t h a t a ; t h i s i s a t t e s t e d by a number o f o c c u r r e n c es i n h i s t r a n s l a t i o n o f t h e Madhyanta-vibhdga f o r which t h e o r i g i n a l S a n s k r i t s u r v i v e s . On t h e d i f f e r e n c e between these terms and t h e i r Chinese e q u i v a l e n t s see a l s o L a V a l l e e - P o u s s i n ' s Appendix: "Notes s u r l a T a t h a t a ou Dharmata" (Siddhi pp. 743-761.
3 3 1 T

CWSL: v i i . 2 5 a

l8
The r e l a t i v e f a c t s correspond t o t h e Dependent ( p a r a t a n t r a ) aspect o f own-being o r e x i s t e n c e , and t h e a b s t r a c t u n i v e r s a l t o t h e Absolute (parinispanna).

19
The e x t e n s i v e i n t e r p o l a t i o n n e c e s s a r y t o make t h i s passage comprehensible i n E n g l i s h i s based on t h e p a r a l l e l s t r u c t u r e o f t h e Chinese and on t h e e x p l a n a t i o n s o f t h e commentators. 20 T h i s i s a s k i l l f u l means (upaya) t o be employed o n l y p r o v i s i o n a l l y and l a t e r abandoned when t h e g o a l i s reached. 21 The S a n s k r i t s a k s a t k r - ( l i t . : t o do o r put b e f o r e one's own eyes') has the meaning o f ' e x p e r i e n c i n g d i r e c t l y , ' o r ' v e r i f y i n g t h r o u g h one's own e x p e r i e n c e . ' The Chinese render t h i s w i t h cheng HjE^ ( l i t . : 'to t e s t i f y t o ' ) c o n f e r r i n g upon i t a somewhat extended meaning. The b e s t E n g l i s h e q u i v a l e n t i s 'to r e a l i z e ' understood t o mean b o t h 'to e f f e c t ' and 'to make p a r t o f one's own p e r s o n a l experience.'

Notes

t o Chapt. V (pp. 79 - l 6 l )

22

- - T h i s i s t h e c r u c i a l p o i n t r e g a r d i n g which t h e Y o g a c a r i n s

felt

t h e y d i f f e r e d most s i g n i f i c a n t l y from t h e Madhyamikas. 23 Cf. note 5 above. 24 T'o"j means l i t e r a l l y ' e n t r u s t e d t o ' : I n Buddhist Chinese the e x p r e s s i o n t'o-sheng i s used t o d e s c r i b e t h e manner o f p r o c r e a t i o n o f h i g h e r l i f e forms whereby t h e male deposits, his. _ seed ( u s u a l l y thought o f as a homunculus) i n t o t h e womb o f t h e female who subsequentl y bears t h e c h i l d . ^ In Hsuan-tsang's Chinese c h i n g ^ u s u a l l y renders v i s a y a , 'the o b j e c t i v e realm o r f i e l d , ' but can a l s o stand f o r a r t h a , 'object La V a l l e e - P o u s s i n p r e f e r s t h e l a t t e r , r e c o n s t r u c t i n g 'artha-matra.'
2

^ T h i s answers an u n s t a t e d o b j e c t i o n , namely: I f t h e i n n e r n o e t i c o r s u b j e c t i v e component and the i n n e r noematic o r o b j e c t i v e component a r e i n e x t r i c a b l y j o i n e d , i t seems a r b i t r a r y t o speak o n l y o f v i j n a p t i - m a t r a ; why n o t s a y v i s a y a - m a t r a .
2f
2 7

CWSL:

x.31a

28 The Y o g a c a r i n s o f t e n g l o s s c i t t a ('thought') and manas ('mind') as synonyms f o r v i j n a n a ('mentation'); sometimes, however, t h e y d i s t i n g u i s h between t h e t h r e e terms s a y i n g t h a t c i t t a r e f e r s s p e c i f i c a l l y t o t h e e i g h t h mode o f m e n t a t i o n , manas t o t h e seventh, and v i j n a n a , i n t h e s t r i c t e s t sense ( ' d i s c r i m i n a t i o n ' o r ' p e r c e p t i o n ' t o t h e f i r s t s i x modes. C f . a l s o 2.2.1 and note 109 below. 29 The Ghanavyuha Sutra was never t r a n s l a t e d by Hsuan-tsang; however t h i s verse i s c i t e d i n t h e Cheng-wei-shih-lun (vii.21a), T: XXXI.39a, a l t h o u g h t h e source i s not mentioned t h e r e . 30 Avatatnsaka, 31 The I-ckiao
translation

T h i s well-known a s s e r t i o n occurs s e v e r a l times m t h e see . f o r example T: X.194a and 195b. eking i s an a l t e r n a t i v e name f o r KumarajTva's
'ui pan-nieh-p T:
n o

K ' u e i - c h i c i t e s e l l i p s e s t h e passage o c c u r r i n g a t T: X I I . l l l l a ! 5 - 2 0 . 32 33 Cf. note 5 above.

$^#L>f ^ 4 t L ^ 1 # (

o f t h e Fo-dh

- 9 ) -
3 8

'an

lu^h-shuo-chiao-ch-ieh

eking

with

- t Mo ' 5 ^ i s more l i t e r a l l y t h e t i p s o r ends o f t h e branches, The image i s o f the r o o t as t h e cource and the. branches as t h e extensions.

180
Notes t o Chapt.. V (79 - l 6 l )

^ T h i s r e f e r s t o the s e l f - v e r i f y i n g component ( s v a s a m v i t t i - h h a g a ) , which occurs as t s u - t ' i - f e n & >jw as w e l l as tzu-cheng-fen fa Cf. note 36 below. *
3

35
T h i s i s Hsiian-tsang's r e n d e r i n g o f the f i r s t Vasubandhu's Thirty Verses (T: XXXI,60a23-24). verse of

T h i s i s the commentary on the above v e r s e i n the CWSL (i.2b), T: X X X I l b l . Note t h a t K ' u e i - c h i i n c i t i n g t h i s passage uses the v a r i a n t t z u - t ' i ^ ( l i t . : own-substance or e s s e n t i a l substance) r a t h e r than t h e more s t a n d a rd e q u i v a l e n t tzu-cheng ^ (lit.: s e l f - a t t e s t e r ) which i s what i s found at the c o r r e s p o n d i n g spot i n the TaishS e d i t i o n o f the CWSL.
3 7

T: XVI.698b2.

38
Cf. note 5 above.

39
Greed (raga) i s f i r s t i n the Yogacara l i s t o f the s i x a f f l i c t i o n s (klesa ) or d e f i l e m e n t s ( s a m k l e s a ^ f t ^ ), i . e . , those mental c o e f f i c i e n t s ( c a i t t a s ) t h a t o b s t r u c t enlightenment. F a i t h (sraddha) i s f i r s t i n the l i s t o f the e l e v e n wholesome or good ( k u s a l a )mental c o e f f i c i e n t s , i . e . , those mental s t a t e s conducive t o enlightenment.

41
T h i s i s from the Mahayana-sutralarnkdra; K ' u e i - c h i c i t e s the v e r s e as t r a n s l a t e d by Hsiian-tsang i n the CWSL (vii.8a) where i t o c c u r s as a quote; c f . T: XXXI.36c27-28. The t r a n s l a t i o n o f L a V a l l e e - P o u s s i n (Siddhi, p. 3l6) i n c o r p o r a t e s some h e l p f u l i n t e r p o l a t i o n s based on K ' u e i - c h i ' s CWSL commentary: Nous a f f i r m o n s que l a pensee, unique, a p p a r a i t double, comme o b j e t et s u j e t (grahya, grahaka) oucomme image et v i s i o n ( n i m i t t a et darsanabhaga, . . . ) ; de meme e l l e a p p a r a i t comme Raga, e t c . , comme Sraddha, e t c . : i l n'y a pas de Dharma s o u i l l e ou bon en dehors du C i t t a . For the s u r v i v i n g S a n s k r i t v e r s i o n o f the v e r s e , see S. L e v i ' s e d i t i o n o f the Mahayana-sutralamkara (p. 36). T h i s i s the s e l f - v e r i f y i n g component 37 above. ( s a m v i t t i - b h a g a ) ;

cf.

note

Notes

t o Chapt. V

(79 - l 6 l )

T h i s passage occurs i n a s l i g h t l y d i f f e r e n t form i n Hsuan- tsang's t r a n s l a t i o n (T: XIV.5631)27-28). K ' u e i - c h i c i t e s i t a g a i n , w i t h y e t another v a r i a t i o n , i n % 1 . 3 . 3 (k); c f . note 87. kk Cf. note
1 + 5

5 above.

T: XII.222b4-c7.

^ The a^" here i s p r o b l e m a t i c . K ' u e i - c h i ' s commentators take i t as an e q u i v a l e n t f o r yuktas o r y u k t i t a s ( a s t r a n s l a t e d here) which i t o f t e n i s . Lamotte seems t o i g n o r e i t i n h i s t r a n s l a t i o n o f the l i n e , " p u i s on examine l a corde e t on comprend q u ' e l l e n'est pas un s e r p e n t , " {La Somme p. 164). There i s n o t h i n g t o which i t corresponds i n the two Chinese and one T i b e t a n v e r s i o n s o f the p a r a l l e l t e x t c i t e d i n note 47 below.
3

^ A c t u a l l y the v e r s e i t s e l f i s not i n the Mahay ana-samgraha, but r a t h e r i n Asvabhava's commentary (T: XXXI.Ul5b6-cl6). Asvabhava c i t e s no source but i t seems t o be the same as the f i r s t verse found i n the Hastabhavaprakarana, a work the',Tibetans a s c r i b e t o Aryadeva and the Chinese t o Dignaga; c f . F. W. Thomas and H. UI: "The Hand T r e a t i s e ' , A Work b y Aryadeva." T h i s l a t t e r work seems t o be t h e e a r l i e s t r e f e r e n c e i n I n d i a n l i t e r a t u r e t o the famous rope-snake analogy, b e t t e r known perhaps from the l a t e r Vedanta works o f S*ankara. The i n t e r p o l a t i o n f o l l o w s B e n k l (605cl4-6o6a27) A c c o r d i n g t o both the Mahay ana-samgraha and the Ch'eng-wei-shih-lun t h e r e are two p o r t i o n s o r aspect s o f the Dependent: one d e f i l e d ( i . e . , t h e p a r a t a n t r a as p a r i k a l p i t a ) and one pure ( i . e . , the p a r a t a n t r a as parinispanna).
H U

1)9 Hsuan-tsang and K ' u e i - c h i render p r a j n a ( ' i n t u i t i v e wisdom') w i t h b o t h c h i h ^ and YmlJ^ . Hui i s used f o r p r a j n a as one o f the f i v e s p e c i a l o r determinate ( v i n i y a t a ) mental c o e f f i c i e n t s ( c f . n. I l l below), w h i l e c h i h occur s i n more g e n e r a l c o n t e x t s . Both forms, and a l s o the t r a n s c r i p t i o n pan-jo J S 7?^ occur i n the p r e s e n t d i s - $ c u s s i o n . The standar d E n g l i s h e q u i v a l e n t i s 'wisdom' i n a l l t h r e e c a s e s . Here h u i j l * i s rendered w i t h "wisdom" and l a t e r i n t h i s passage c h i h ^ i s rendered w i t h "knowledge" t o r e f l e c t K ' u e i - c h i ' s c h o i c e o f t h e two d i f f e r e n t c h a r a c t e r s . The context makes i t c l e a r , however, t h a t K ' u e i - c h i c o n s i d e r s ^ ? "knowledge" (as used here ) t o be e q u i v a l e n t t o w i s d o m ^ ; . The argument t h a t K ' u e i - c h i develops here a l s o assumes the a s s o c i a t i o n o f i n s i g h t (vipasyana) w i t h wisdom ( p r a j n a ) .

182
Notes t o Chapt. V (79 - l 6 l )

167-168.
5 1

The c i t a t i o n i s ungrammatical hecause o f t h e e l l i p s i s ; see Lamotte's t r a n s l a t i o n o f t h e complete passage, La Somme, pp.

C f . note 49 above.

52 Hsuan-tsang's t r a n s l a t i o n o f Asvabhava's Uphanibandana commentary t o t h e Mahay ana-samgraha (T:XXXI.4l6c6).

5 3

C f . note 49 above.

54 K ' u e i - c h i seems here t o be p a r a p h r a s i n g t h e passage above (n. 52). cited

^ T h i s i s quoted from t h e t r a n s l a t i o n o f Hsuan-tsang, T: XXXI.142cl7-21. F o r a r e n d e r i n g o f t h e complete passage, see Lamotte's t r a n s l a t i o n , La Somme, pp. l6l-l62. ^ The Four Examinations a r e : 1. nama-paryesana : examination o f t h e f a c t t h a t t h e name (naman) i s s i m p l y a mental e x p r e s s i o n (manojalpa). 2. a r t ha-parye sana ^ j f f - J ^ . :examination o f t h e f a c t . t h a t t h e t h i n g or o b j e c t ( a r t h a ) i s s i m p l y a mental e x p r e s s i o n . 3. namarthasvabhava-prajnapti-paryesan a %j. fa ^ ^fj(^ ^ examination o f t h e f a c t t h a t the uniqueness or own-being (svabhava) a t t r i b u t e d t o t h e name o r t h i n g i s n o t h i n g hut c o n c e p t u a l i z a t i o n (Prajnapti).

4. namarthavisesa-prajnapti-paryesana ,
:

^ 7^ ^ - ^ f j ^ examination o f t h e f a c t t h a t t h e d i s t i n c t i o n s o r s p e c i f i c a t i o n s ( v i s e s a ) a t t r i b u t e d t o t h e name are n o t h i n g but c o n c e p t u a l i z a t i o n .

5oL

The Four Exact Comprehensions are t h e c o r r e s p o n d i n g s t a t e s o f comprehension a r i s i n g when one knows each o f t h e above four, p r o p o s i t i o n s t o be t r u e . F o r a d i s c u s s i o n o f t h e se two Yogacara d o c t r i n e s i n t h e Ch'eng-wei-shih-lun and t h e Mahay ana-samgraha, see Siddhi, pp. 576-577 and La Somme, pp. l6l-l62. F o r r e f e r e n c e s t o the d o c t r i n e s i n t h e Bodhisattva-bhumi,the Mahayana-sutralamkara and t h e Abhidharma-samueeaya-vyakhya, see La Somme, p. 30. On t h e r o l e o f t h e Examinations and t h e Comprehensions i n r e a l i z i n g t h e emptiness o f t h e s e l f and o f dharmas see 10.1 and esp. note 297 below.

Notes t o Chapt. V (79 - l 6 l )

57
Rather than a d i r e c t quote, t h i s appears t o he a paraphrase o f T:. XXXI.l42h6-7 i n the t r a n s l a t i o n o f Hsiian-tsang.

58
The commentators say i t i s a t the Stage o f P r o v i s i o n i n g and the P r e l i m i n a r y . S t a g e ; c f . T a i - h s i i , p. 993-

59
Chih-chou (53b) says, "The impure (sasrava) i s termed 'cause,' and the pure (anasrava) w i t h i n the cause >^ i s given general designation ' e f f e c t . ' " the

^ For a d i s c u s s i o n o f t h e s e t h r e e v a r i e t i e s o f wisdom see ( x x i i . l l a - 1 2 a ) . . For a more s p e c i f i c a l l y Yogacara p r e s e n - t a t i o n o f the t h r e e , see:MaTidydna-sutrdlamkdra yj.. 6-7 ( L e v i ed., PP. 55-56; t r a n s . , p.103) and a l s o St.S'chayer's study o f t h a t c h a p t e r , "Die E r l o s u n g s l e h r e n der Yogacaras," esp. pp. 100-102.

Koa VI.5

^ The v a r i o u s ways by which t h i n g s are c o n s i d e r e d wholesome or conducive t o enlightment are d e f i n e d i n the "Prakaraprabheda" s e c t i o n o f the Abhidhavma-sgmueeaya.- Walpola Rahula {Le Compendium, p. 35) t r a n s l a t e s : Qu'est-ce q u i e s t f a v o r a b l e par l ' o b t e n t i o n de n a i s s a n c e ? C'est l a p r o d u c t i o n des r e s u l t a t s ( v i p a k a b h i n i r v r t t i ) q u i l e u r conviennent (tadrupa) par s u i t e de l a p r a t i q u e h a b i t u e l l e a n t e r i e u r e (purvabhyasam agamya) de ces memes q u a l i t e s f a v o r a b l e s , de t e l l e maniere que l e penchant ( r u c i ) v e r s e l l e s demeure n a t u r e l l e m e n t ( p r a k r t y a ) e t inconscie.mment (apratisamkhyaya). ^ T: X X X I . I 4 2 b l 4 - l 6 . In t h i s passage the c a u s a l aspect i s r e p r e s e n t e d by the v e r b a l concepts , w h i l e the stages a t t a i n e d are the e f f e c t .
2

^ H s i n - c h i e h f | . fa i s one o f s e v e r a l Chinese e q u i v a l e n t s f o r the t e c h n i c a l term adhimukti which La V a l l e e - P o u s s i n renders q u i t e l i t e r a l l y as 'adhesion-sympathie.' I t i s v a r i o u s l y g l o s s e d as i n v o l v i n g elements o f zealous i n c l i n a t i o n , s t r o n g r e s o l u t i o n , f a i t h , c e r t a i n t y , e t c . , w i t h r e g a r d t o the Dharma.
/

6h
On the two v a r i e t i e s o f the Darsanamarga, v i z . , the tattvadarsanamarga and the laksanadarsanamarga, see i x . l 3 a - 1 5 a , and a l s o La V a l l e e - P o u s s i n ' s note {Siddhi pp. 588-560).

Notes t o Chapt. V ( 7 9 - l 6 l )

T h i s p a s s a g e . i s not a d i r e c t - quote, hut r a t h e r a summary o f the m a t e r i a l i n t h e n i n t h s c r o l l which t r e a t s t h e f i v e stages (avastha) on the Holy Path. ^ The c o r r e c t c o g n i t i o n , a l s o known as t h e fundamental Enon-discriminatingH c o g n i t i o n (mula-Cnirvikalpaka3-jnana), i s t h e s t a t e o f awareness by which one r e a l i z e s enlightenment. The sub- sequently a c q u i r e d c o g n i t i o n , which f o l l o w s t h e c o r r e c t c o g n i t i o n , i s t h e s t a t e o f awareness by which the e n l i g h t e n e d b o d h i s a t t v a s and Buddhas a r e a b l e t o r e t a i n t h e i r s a l v i f i c e f f i c a c y i n the w o r l d o f b e i n g s s t i l l bound b y d i s c r i m i n a t i o n ( v i k a l p a ) . Both o f t h e s e a r e n e c e s s a r y i n the Yogacara c o n c e p t i o n o f l i b e r a t i o n , i . e . , t h e U n f i x e d N i r v a n a ( a p r a t i s t h i t a - n i r v a n a ) . These two t o g e t h e r w i t h t h e p r e l i m i n a r y c o g n i t i o n (prayogika-jnana),. make up the d o c t r i n e o f the t h r e e k i n d s o f c o g n i t i o n F o r a study o f t h i s important Yogacara s o t e r i o l o g i c a l d o c t r i n e based on chapters 8 and 9 o f the Mahaydna- samgraha see Sponberg, "Dynamic L i b e r a t i o n i n Yogacara Buddhism."
:

1:4

On the d o c t r i n e o f pure and impure dharmas, see Kosa (i.3a-3b). 68

On t h e d i s t i n c t i o n between d i s p e r s e d and c o n c e n t r a t e d dharmas see Kosa 1:33 ( i i . 5 b - 6 a ) and IV:123 ( x v i i . l 7 a - b ) . 69 70 Cf. notes 60 and -6~ above.

mental

T h i s i s Vasubandhu's commentary t o t h e Dasabhumika Sutra; the r e f e r e n c e i s t o t h e 10th chapter (12th s c r o l l ) o f B o d h i r u c i ' s t r a n s l a t i o n , T: XXVI.193-203. 71 T h i s i s another essay o r chapter i n K ' u e i - c h i ' s Ta-sheng fa-yuan .i-Zin chang (no. 26), T: XLV.350-356. The f i v e c a t e g o r i e s o f V i j n a p t i - m a t r a t a d i f f e r e n t from the f i v e l e v e l s o f V i j n a p t i - m a t r a t a which were t r e a t e d above.in 1 . 1 . 1 - 1 . 1 . 5 . 73 K ' u e i - c h i c i t e s t h e v e r s e as i t i s quoted i n the Mahdydna- samgraha a t T-.XXXI .148bl-2 i n the t r a n s l a t i o n o f Hsuan-tsang. This same argument i s one o f the f o u r used t o e s t a b l i s h V i j n a p t i m a t r a t a i n the Vimsatika ( I I - I I I ) . The Mahdydna-abdhidharma-sutra does not survive.

t^'i^'^L

are

Notes

t o Chapt. V

(79 -

1.6l)

T h i s i s one l i n e o f a v e r s e from the Lahkdvatara Sutra as i t o c c u r s i n t h e t r a n s l a t i o n B u d h i r u c i and as i t i s quoted i n t h e Ch'eng-wei-shih-lun (ii.29a). K ' u e i - c h i c i t e s t h e complete v e r s e below a t 1.3-3.1; see note 8 l .
1_r

y T h i s i s Hsuan-tsang's r e n d e r i n g o f Trimsika XVII (T: XXXI.6la2-3)- I t r e f l e c t s t h e Dharmapala t r a d i t i o n o f i n t e r - p r e t i n g t h e S a n s k r i t o r i g i n a l which i n t h e e d i t i o n o f L e v i (Deux TraitSs,p. 14) r e a d s : vijnanaparinamo 'yam-vikalpo yad . v i k a l p y a t e X ' t e n a t a n n a s t i tenedam sarvamvijnaptimatrakam } | l 7 l |
J

75

The t r a d i t i o n t h a t f o l l o w e d Sthiranati p a r s e d t h e S a n s k r i t somewhat d i f f e r e n t l y , y i e l d i n g an a l t e r n a t i v e u n d e r s t a n d i n g , which i s f o l l o w e d by J a c o b i (Trimsika, p. 47) who t r a n s l a t e s : Diese M o d i f i c a t i o n des Bewusstseins i s t e i n g e b i l d e t e V o r s t e l l u n g ; was durch d i e s e v o r g e s t e l l t w i r d , das i s t ''nichts'" Selendes . T h i s v e r s e i s one o f t h e most s i g n i f i c a n t o f t h e t h i r t y f o r comparing the two d i v e r g e n t t r a d i t i o n s ; c f . La V a l l e e - P o u s s i n ' s note (Siddhi, p. 416).
if\

T h i s i s t h e f i r s t l i n e o f two v e r s e s quoted i n t h e Mahdydna- ( ? ) ^ S ' J 3$t4foi$ e complete t e x t o f t h e two from the Chinese o f Hsuan-tsang r e a d s :

samgraha from the Yoga-vibhahga

T n

The b o d h i s a t t v a i n t h e s t a t e o f c o n c e n t r a t i o n Sees t h a t images ( p r a t i b i m b a ) a r e n o t h i n g but thought.. Once t h e concept o f o b j e c t s been d e s t r o y e d , (arthasamjna) has

He sees t h a t t h e r e i s n o t h i n g but h i s own concepts (svasamjfia). R e s i d i n g thus i n i n t e r n a l thought He knows t h a t what i s apprehended inexistent, And t h e n , t h a t t h e apprehensor not e x i s t e i t h e r ; (antascitta) (grahya) i s

(grahaka) does

F i n a l l y he touches t h e s t a t e where t h e r e i s n o t h i n g t o be had (anupalambha). K ' u e i - c h i , no doubt, has i n mind t h e passage from the Ch'eng-wei- shih-lun ( i x . l l a ) t h a t c i t e s t h e s e two v e r s e s t o i l l u s t r a t e t h e nirvedhabhagTyas o r phases o f t h e S t a t i o n o f P r e l i m i n a r y T r a i n i n g (prayogavastha).

186

Notes -to Chapt. V

(79

l6l)

77
T h i s i s quoted from Hsuan-tsang's t r a n s l a t i o n o f Bandhuprabha's commentary t o the Buddhabhumi Sutra, T:. XXVI. 302c.
7ft

K ' u e i - c h i c i t e s the v e r s e as i t i s quoted i n the ( i i i . 1 5 a ) , T: XXXI.13c23-24. 79

1 7

Ch'eng-wei-shi-lun,

TrimsikaXXX (T: XXXI.6lb22-23). Hsuan-tsang's t r a n s l a t i o n i n t h i s case i s a v e r y l i t e r a l r e n d e r i n g o f the S a n s k r i t ( L e v i , Deux

Traites,

p. 14):
sa evanasravo dhatur acintya^. k u s a l o dhruvah | . sukho vimuktikayo 'sau dharmakhyo 'yam mahamuneh 113011

80
Having d i s c u s s e d the f i v e c a t e g o r i e s o f V i j n a p t i m a t r a t a , K ' u e i - c h i now g i v e s examples o f s i x a l t e r n a t e ways o f e x p l a i n i n g the f i r s t o f the f i v e c a t e g o r i e s , i . e . , Vijflaptimdtrata.'ln terms o f the o b j e c t i v e s e n s e - f i e l d .

8l
Cf. note 74 above. The c o r r e s p o n d i n g S a n s k r i t i s found i n the Lankavatara Sutra X:101 (NANJO, ed., p. 227): s v a c i t t a b h i n i v e s e n a c i t t a m v a i sampravartate | b a h i r d h a n a s t i v a i drsyam ato v a i cittamatrakam ||

82

See note 30 above. has

T h i s i s Trimsika I (T: XXXI.60a23-24) which K ' u e i - c h i a l r e a d y c i t e d above at 1 . 1 . 3 ; c f . note 35 above.

84
The commentators e x p l a i n t h a t r e f e r r i n g t o the s u b j e c t i v e and o b j e c t i v e components i s t o d i s c u s s V i j n a p t i m a t r a t a i n terms o f what e x i s t s c o n d i t i o n a l l y (samskrta-dha'rma), and t h a t r e f e r r i n g . t o the c l i n g i n g t o s e l f and dharmas i s t o d i s c u s s i t i n terms o f what i s clung t o .

85
T h e ' f o l l o w i n g l i n e i s not i n the Taisho e d i t i o n o f K ' u e i - c h i ' s t e x t , though i t does occur i n a l l the o t h e r e d i t i o n s . The Taisho ommission i s p r o b a b l y a simple p r i n t i n g e r r o r s i n c e no v a r i a n t i s noted i n the apparatus . The omitte d l i n e r e a d s :

86
The commentators e x p l a i n t h a t mundane people c o n v e n t i o n a l l y s t a t e t h a t s e l f and dharmas e x i s t b a s i n g themselves on what has no substance and f o l l o w i n g t h e i r deluded f e e l i n g s t h i s i s to discuss Vijnaptimatrata i n terms o f what i s c l u n g t o . The Holy S c r i p t u r e s p r o v i s i o n a l l y s t a t e t h a t s e l f and dharmas e x i s t b a s i n g themselves on what i s s u b s t a n t i a l l y e s t a b l i s h e d t h i s i s to discuss Vijnaptimatrata a c c o r d i n g t o what e x i s t s c o n d i t i o n a l l y .

Notes t o Chapt. V

(79 -

l6l)

^ Cf. T: XIV.563h27-29. T h i s passage was a l r e a d y i n a s l i g h t l y d i f f e r e n t form at 1 . 1 . 4 ; c f . note 43.

c i t e d above

88
In Hsiian-tsang's t r a n s l a t i o n o f t h e Sandhinivmooana t h i s passage o c c u r s a t T: XVI.698b2. Sutra

89
The f u l l verse i s c i t e d above at 1 . 3 . 2 : c f . note 73.

90
In t h a t a n a l y s i s t h e f i r s t t h r e e s e n s e - f i e l d , d o c t r i n e and principles o f t h e f i v e c a t e g o r i e s f a l l t o g e t h e r under t h e heading o f s e n s e - f i e l d understood more g e n e r a l l y . T: XXXIII.526a26-cl6; c f . no. 3 i n t h e A n a l y s i s o f K ' u e i - c h i ' s S u r v i v i n g Works (Chapt. I I , p. 25 ) above.
9 1

I n Buddhist Chinese shih"ti8fecan render t h e two d i f f e r e n t S a n s k r i t v e r b a l nouns: v i j n a n a (mentation o r p e r c e p t i o n ) and v i j n a p t i (representation or conceptualization). In t h e Buddhist Chinese o f Hsiian-tsang, l i a o - p i e h ^ ^ i j which i s given here as t h e g l o s s f o r v i j f i a p t i u s u a l l y r e n d e r s a f i n i t e form o f t h e verb v i j n a - . . ' V i j n a - ' means t o know i n a d i s c u r s i v e o r d i s c r i m i n a t i n g manner; whence v i j n a n a : d i s c r i m i n a t e know-ing, mentation, p e r c e p t i o n , e t c . Contrast the verb p r a j n a - : ' t o k n o w . i n t u i t i v e l y ; whence t h e noun p r a j n a : i n t u i t i v e wisdom, g n o s i s , e t c . C f . $ 2.2.1 below where, r a t h e r t h a n l i a o - p i e h f Jji] , K ' u e i - c h i speaks o f t h e l i a o - t a X j J i x (understanding) and f e n - p i e h / ^ ^ ( d i s c r i m i n a t i n g ) a c t i v i t y o f t h e mind.
9 2

Here (and below) K ' u e i - c h i has simply s h i h "\$fc , which c o u l d correspond t o e i t h e r v i j n a n a o r v i j n a p t i , and may i n d i c a t e t h a t he f e l t i t was unnecessary t o d i s t i n g u i s h between t h e two; c f . Chapt. I l l above. Here mentation :(vijnana") seems more l i k e l y because o f t h e c o n t e x t , even though he c l e a r l y s p e c i f i e s v i j n a p t i ^ . ^ " y ^ J t above
9 3 u s

94
The commentators e x p l a i n t h a t t h e f i r s t four a r e t h e r e l a t i v e p a r t i c u l a r s and t h e l a s t i s t h e u n i v e r s a l p r i n c i p l e : c f . T a i - h s i i , p. 1007.

95
T h i s i s a paraphrase o f a passage i n t h e (vii.25a) c i t e d by K ' e i - c h i i n ^ l . l . l above. Ch'eng-wei-shi-h-lun

96
T h i s i s a p l a y on t h e Chinese e q u i v a l e n t f o r Thusness which i s the combination o f t h e two c h a r a c t e r s : chen-j u j|| The commen- t a t o r s e x p l a i n t h a t t h i s statement i s t o answer t h e o b j e c t i o n t h a t i t seems j u s t as v a l i d t o say Thusness-only as t o say r e p r e s e n t a t i o n - o n l y While b o t h a r e indeed a c c e p t e d as t r u e , t h e i r context and a p p l i c a t i o n s

188

Notes t o Chapt. V

(79 - l 6 l )

vary. The l a t t e r - - t h o u g h , not as u l t i m a t e i s nonetheles s p r e f e r r e d b e c a u s e . i t focuses t h e a s p i r a n t ' s . a t t e n t i o n on t h e d e l u s o r y , g r a s p i n g nature o f the mind and i s t h u s more appropriate., t o t h e f i r s t e f f o r t s towards l i b e r a t i o n . C f . t h e l a s t p a r a g r a p h o f 2.2.2 below.

97
Each, o f t h e e d i t i o n s o f the t e x t c o n s u l t e d reproduce t h e second ana xh ir a c h a r a c t e r s o f t i n s t r a n s c r i p t i o n d i f f e r e n t l y . n i hi d i f f e r e n t l y . The Taisho and t m r d (XLV.260al5) has -*IL f o r -ZjL , andfc>)f o r ^ . J w i t h no varian- c i t e d , iants Ch'u-tz ' u (T'ang p r o n o u n c i a t i o n : t s i a - t s i a h ) d i - j j i ' J i s an ii i o s s i b l e mp t r a n s c r i p t i o n f o r t h e S a n s k r i t '-tra-.' and p r o b a b l y i s simply t h e r e s u l t , o f a m i s p r i n t , o r perhaps t h e e r r o r o f an e a r l i e r s c r i b e . There i s some evidence f o r t h e l a t t e r p o s s i b i l i t y , s i n c e T'ai-hsu. (p. 1008) gets, the t h i r d c h a r a c t e r ^ c o r r e c t , but l i k e the. Taisho has <*). f o r tfjt- . Shingo (LXXI. 342b26), and Mei (.35b) whose commentary i s based on h i s , both: have t h e c o r r e c t form Kiben (LXXXI.6l5a23) a b b r e v i a t e s to RJ- .8
? v

The s i n g l e c h a r a c t e r wei renders b o t h t h e base form 'matra' (only) and t h e d e r i v a t i v e 'matrata', ( o n l y - n e s s , e x e l u s i v e n e s s ) . The t r a n s c r i p t i o n above i s c l e a r l y 'matrata', however t h e t h r e e meanings given i n t h e t e x t seem t o a p p l y t o the" base form; hence 'matra' here and 'matrata' above i n t h e t r a n s l a t i o n .

99

The

E n g l i s h 'only' renders t h i s f i r s t

meaning o f '-matra'.

T h i s appears t o be a paraphrase o f CWSL (vii.19b) \ T: XXXI.38c24-25, which, reads s l i g h t l y d i f f e r e n t l y : . "The e x p r e s s i o n '-matrata' I s meant t o deny t h a t t h e r e a r e r e a l t h i n g s e x i s t i n g apart from v i j n a n a w&iSt ijfy , t u t not t o deny t h a t mental dharmas, e t c . do e x i s t i n s e p a r a b l e from v i j n a n a j^ ^ %&W('*jfti j \& ^ SAEKI, f o l l o w i n g K ' u e i - c h i , g l o s s e s "mental dharmas, e t c . " as t h e two p e r c e p t u a l .components (bhaga)., form ( r u p a ) , Thusness, e t c .
1 0 0

"f ^

101
K ' u e i - c h i probably, has. i n mind b o t h t h e S a n s k r i t 'eva' ( j u s t , p r e c i c e l y , q u i t e , t h a t v e r y . . ., e t c . ) and a l s o t h e e x p l a t i v e p a r t i c l e . 'tu.' which, does occur i n t h e v e r s e he c i t e s below. . Although, the' Taisho apparatus g i v e s no v a r i e n t s , t h e k u ( t h e r e f o r e ) a t 260al8 does not occur i n t h e T'as-hsu, Mei, o r Shing5 e d i t i o n s o f t h e t e x t ; . (.it i s i n t h a t o f K i b e n ) . The meaning i s not s i g n i f i c a n t l y a f f e c t e d e i t h e r way.
1 0 2

189

Notes t o Chapt. V

(79

- l 6 l )

T h i s i s the second h a l f o f the famous Madhydnta-vibhdga verse ( l : l ) , which s u r v i v e s i n the o r i g i n a l S a n s k r i t (NAGAO ed., pp. 17): a h h u t a - p a r i k a l p o ' s t i dvayan t a t r a na v i d y a t e | |Jl.l||

sunyata v i d y a t e t v a t r a tasyam a p i sa v i d y a t e

T h i s v e r s e i s important because i t expresses an atttempt t o r e s o l v e the dilemma o f a c c e p t i n g p l u r a l i t y i n the w o r l d at the c o n v e n t i o n a l l e v e l , w h i l e m a i n t a i n i n g t h a t at the u l t i m a t e l e v e l R e a l i t y i s an A b s o l u t e , here e x p r e s s ed as amptiness ( s u n y a t a ) . I t i s thus a key passage f o r d e t e r m i n i n g the r e l a t i o n s h i p between the Dependent and the Absolute and i t i s a l s o important t o any study o f e a r l y Madhyamika- Yogacara h y b r i d thought. See the f o l l o w i n g note f o r a f u l l t r a n s l a t i o n . Two Chinese t r a n s l a t i o n s o f the Madhyanta-vibhaga s u r v i v e , t h a t o f Paramartha done between 559-570 and t h a t o f Hsuan-tsang done i n 6 6 l ; (YUKI, Tensekishi, mentions no l o s t t r a n s l a t i o n s ) . The l i n e quoted i s the same as Hsuan-tsang's v e r s i o n except f o r the c h a r a c t e r t i n g f o r which Hsiian-tsang g i v e s 'wei ' . Shingo (6l5a29-bl) says t h a t the v e r s i o n K ' u e i - c h i c i t e s here i s t h a t o f Paramartha, however the Taisho e d i t i o n o f Paramartha's t e x t , (T: XXXI. U6UblU), l i k e Hsiian- t s a n g ' s (T: XXXI.l+51alM has r a t h e r than , w i t h no v a r i a n t g i v e n . K ' u e i - c h i c o u l d perhaps be r e f e r r i n g t o an e a r l y d r a f t o f Hsiian-tsang's t r a n s l a t i o n . 'Ting' i s a more a c c u r a t e t r a n s l a t i o n o f the S a n s k r i t 'tu' than 'wei'.

10H
T h i s a l l u d e s t o the f i r s t h a l f o f the above v e r s e , which K ' u e i - c h i does not give i n h i s c i t a t i o n . Hsiian-tsang t r a n s l a t e s the complete v e r s e : Vain delusion exists. do not exist. emptiness.

In t h i s the two Within

t h i s there

i s only

In t h a t t h e r e i s a l s o t h i s . Vasubandhu's commentary (T: XXXL.U6Ubl6-22) e x p l a i n s t h a t " v a i n d e l u s i o n " r e f e r s t o the d i s c r i m i n a t i o n o f the apprehender and the apprehended. These "two" however do not e x i s t . Gopa's commentary was never t r a n s l a t e d i n t o Chinese; K ' u e i - c h i quotes t h i s passage from a c i t a t i o n i n h i s own Vimsatikd commentary

(no.

..) at T: XLIII.982a. 17

T h i s g l o s s , which i s v e r y f r e q u e n t l y encountered i n Yogacara works, goes back t o a h i s t o r i c a l l y q u e s t i o n a b l e e t y m o l o g i c a l d e r i v a t i o n o f c i t t a (thought) from the r o o t V c i - : t o g a t h e r , c o l l e c t . The Lahkdvatara 113 below. d o c t r i n e of c i t t a - m a t r a i s perhaps best known from the Sutra, but i s a l s o found i n the AvatamsakaSutra, cf': note

Notes

t o Chapt. V

(79 - l 6 l )

- i A O

Cf. note 92 above. 109

T h i s comes from the opening o f Vasubandhu's auto-commentary on the Twenty Verses. Note, t h a t here the Chinese f o r v i j n a n a i s c l e a r l y d i s t i n g u i s h e d from v i j n a p t i ~J . Cf. CWSL (v.8a) T: XXXI. 42c9-15) which e x p l a i n s how the terms c i t t a , manas and v i j n a n a are used d i f f e r e n t l y , though t h e y are o f the substance.
5

I n S a n s k r i t grammar karmadiaraya compounds are d e s c r i p t i v e compounds u s u a l l y i l l u s t r a t e d by examples l i k e h i l b t p a l a . . (blue l o t u s ) , o r , i n E n g l i s h , by a compound l i k e b l a c k b i r d . V i j n a p t i m a t r a t a can be understood as one o f a s p e c i a l s u b - c l a s s o f karmadharya compounds made up o f two s u b s t a n t i v e s , r a t h e r than the more common a d j e c t i v e / a d v e r b - s u b s t a n t i v e pattern.
1 1 0

~ ~'" As p a r t o f a d i s c u s s i o n o f the f i v e s p e c i a l o r determinate ( v i n i y a t a ) mental c o e f f i c i e n t s ( c a i t t a ) , the Ch'eng-wei-shth-lim (v.31ab) d e f i n e s wisdom (prajna) as discernment ( p r a v i c a y a Ef] i f ). In Buddhist. t e r m i n o l o g y , p r a v i c a y a ( [ i n t u i t i v e o r e n l i g h t e n e d ' d i s - cernment) has a p o s i t i v e c o n n o t a t i o n , whereas v i k a l p a ( [ f a l s e , v a i n , or deluded] d i s c r i m i n a t i o n ) has a d e c i d e d l y n e g a t i v e connotation; c f . a l s o note 92 above.
L 1

11?

Cf. Shingo (345b6-9). 113 The c i t t a - m a t r a ( t a ) d o c t i n e occur s s e v e r a l p l a c e s i n the

Avatamsaka (e.g., T: X.194a, 195b and 288c) and v e r y o f t e n o f c o u r s e , i n the Lankavatara.

The ; as sheng
m i

' ' " " ';o commentators g l o s s yun *'* , '(t< t r a n s p o r t , ( v e h i c l e ) ; hence 'conveyance.'

transportation)

115 The most important passage i n the Lotus d e a l i n g w i t h the One V e h i c l e d o c t r i n e i s the P a r a b l e o f the Burning House (T: IX.9b f f . i n KumarajTva's Chinese v e r s i o n ) . For an E n g l i s h t r a n s l a t i o n o f the KumarajTva v e r s i o n , the most p o p u l a r i n East A s i a , see L. H u r v i t z ,

Scripture

On the t h r e e kinds o f c o g n i t i o n see note 66 above.

of the Lotus Blossom, pp. 58ff.

Shingo (347al9-20) and Mei (29a-b) say t h a t t h i s means: "When we speak o f r e a l i z i n g the p r i n c i p l e - t h a t the Dependent i s l i k e an i l l u s i o n , t h e n i t i s o n l y the c o n v e n t i o n a l and not the ab- s o l u t e [that i s involved!."
1 1 7 1

Notes t o Chapt. V

(79 - l 6 l )

ll8
Shingo (3^71>2l) c i t e s Zenju who says t h a t t h e f o l l o w i n g polemic i s d i r e c t e d p r i m a r i l y a g a i n s t . t h e Chinese. Madhyamika exegete C h i - t s a n g jjjw . The i s s u e i s whether t h e One V e h i c l e should, be c o n s i d e r e d cause o r f r u i t , o r both. C h i - t s a n g d i s c u s s e s t h e t h r e e a l t e r n a t i v e s i n h i s Commentary on the Lotus Sutra.(T: no. 1722, XXXIV) d e c i d i n g i n f a v o r o f t h e second a l t e r n a t i v e , t h a t t h e One V e h i c l e i s the F r u i t i o n Knowledge o f t h e Buddhas. K ' u e i - c h i a t t a c k e d t h a t p o s i t i o n , m a i n t a i n i n g t h a t i t must be both cause and f r u i t . H i s arguments are i n t r i c a t e and s c h o l a s t i c . The p r e s e n t t e x t i s o n l y a b r i e f summary; t h e y a r e p r e s e n t e d more f u l l y i n K ' u e i - c h i ' s Commentary on the Lotus Sutra (T: XXXIV.762a). The key p o i n t f o r K ' u e i - c h i i s t h a t t h e One V e h i c l e i s a conveyance, a means o f r e a c h i n g t h e g o a l o f enlightenment. I t must, t h e r e f o r e , be c o n s i d e r e d as cause. He accepts t h a t , as t h e reward which i s w a i t i n g o u t s i d e t h e b u r n i n g house, i t can a l s o be c o n s i d e r e d t h e f r u i t ; hence h i s p o s i t i o n t h a t i t i s both cause and f r u i t . Tao-ch,'' ang i s t h e standard e q u i v a l e n t f o r bodhimanda, the p l a t f o r m , t e r r a c e o r seat o f enlightenment t h e spot under t h e hodhi t r e e where t h e Buddha became e n l i g h t e n e d .
1 1 9

1 2 0

A c c o r d i n g t o the Srimdld-devT

Sutra

(T: XII.219b), the S i x

Dharmas o r b a s i c t o p i c s taught by t h e Buddha are t h e p r e s e r v a t i o n of the True D o c t r i n e , t h e d e c l i n e o f t h e True D o c t r i n e , t h e monastic r u l e s ( p r a t i m o k s a ), t h e monastic code ( v i n a y a ) , going f o r t h from t h e home t o take up t h e monastic l i f e , and t h e o r d i n a t i o n o f monks. For an E n g l i s h t r a n s l a t i o n o f t h i s passage, see A. and H. Wayman,

Lion's
121

Roar, pp. 78-79.

T h i s i s t h e f o u r t h essay o r chapter o f K ' u e i - c h i ' s

Ta-sheng
122

fa-yuan i-'-lin

ehang

(no. 26), T: XLV.261+-268.

The chapte r on t h e Dharma-theme o f N o n - d u a l i t y , famous f o r the passage r e l a t i n g V i m a l a k T r t i ' s "thunderous s i l e n c e , " i s i n t h e f i f t h s c r o l l o f Hsiian-tsang*s t r a n s l a t i o n (T: XIV.577al2-23); c f . E. Lamotte's e x c e l l e n t F r e n c h t r a n s l a t i o n o f t h e T i b e t a n v e r s i o n of t h e c h a p t e r , L*Enseignement pp. 301-318.
3

123
Ta-hui ehing (Mahamati Sutra) i s an a l t e r n a t e name f o r Gunabhadra's t r a n s l a t i o n o f t h e Lahkdvatara Sutra: t h e d o c t r i n e r e f e r r e d t o here i s found a t T: XVI.506a. The d o c t r i n e o f t h e I n c o n c e i v a b l e i s d i s c u s s e d a t T: XVI.526a in Bodhiruci's t r a n s l a t i o n o f the Lahkdvatara. 124
s

Notes

t o Chapt. V (pp. 79 - l 6 l )

125

i,v

In t h e Chinese o f Hsuan-tsang and K ' u e i - c h i , shih-she i s a standard e q u i v a l e n t f o r p r a j n a p t i and the. f i n i t e forms o f t h e verb p r a j n a - i n t h e c a u s a t i v e , which means 'to form concepts o f , or 'to d e s i g n a t e ' . T h i s i s d i s c u s s e d at T: XXX.654a i n Hsuan-tsang's t r a n s l a t i o n o f t h e Yogdedrabhumi. 127 T h i s i s taught s e v e r a l p l a c e s i n t h e Mahayana-samgraha, see esp. T: XXXI.139b6 f f . The phrase : " m a n i f e s t e s t s i t s u n i v e r s a l i t y , c o n t i n u i t y . . . ," i s a l s o found i n t h e CWSL ( v i i i . 3 0 a ) T: X X X I 4 6 b l l . 128 T h i s i s t h e Abhidharma-sumueeaya-vydkhyd which was t r a n s l a t e d by Hsuan-tsang and was t h e s u b j e c t o f a .sub-commentary b y K ' u e i - c h i (no. 15). The passage r e f e r r e d t o here (T: XXXI.702b3-c2) occurs i n a d i s c u s s i o n o f t h e e i g h t u n c o n d i t i o n e d dharmas which i n c l u d e s e v e r a l o f t h e other d o c t r i n e s mentioned by K ' u e i - c h i i n t h i s s e c t i o n . 129 Cf. Madhydnta-vibhdga 130 T h i s i s a seemingly un-Buddhist. d o c t r i n e , e s p e c i a l l y i f a v i k a r a t v a i s rendered ' i m m u t a b i l i t y ' . Shingo (353a29-bl) c i t e s S t h i r a m a t i ' s Abhidharma-samuccaya-vydkhya (T: XXX.702b-c), which e x p l a i n s t h a t what i s f o r e v e r u n a f f e c t e d i s t h e l a c k o f any t r u e s e l f (anatman).
l

v e r s e 1:4 (NAGAO ed., p . 19).

131 Shingo again c i t e s t h e same passage (see n. 130 above) from S t h i r a m a t i ' s commentary which e x p l a i n s t h a t akasa should be understood as t h e absence o f matter o r form. 132 The r e f e r e n c e i s t o a passage (T: V.71a) i n Hsuan-tsang's t r a n s l a t i o n o f the 'Satasdhasrikd Prajftdparamitd. 133 See notes 125 and 126 above. The t e x t o f t h e Yogdedrabhumi (T: XXX.653c) goes on t o e x p l a i n t h a t t h e Four Holy Truths a r e what can.be c o n c e p t u a l l y f i x e d and t h e Thusness ( t a t h a t a ) , i s what cannot be c o n c e p t u a l l y f i x e d . See a l s o La V a l l e e - P o u s s i n ' s n o t e , Siddhi, p . 582-583. 135 The passage occurs a t T: XII.221b-c. F o r a d i s c u s s i o n o f t h e d i f f e r e n c e , see t h e E n g l i s h t r a n s l a t i o n and notes i n A. and H. Wayman, Lion's Roar, pp. 96-98. The Waymans r e f e r t o t h e two types as t h e "Create and Uncreate Holy T r u t h s . "

Notes t o Chapt. V

(79 - l 6 l )

T: XII.443a

137 T: XXXI.536c; t h i s i s from an important hut as y e t r a t h e r n e g l e c t e d - e a r l y Yogacara t r e a t i s e , t h e Hsien-yang-sheng-chiao-lun ... (ff: 1602), a work s u r v i v i n g o n l y i n Chinese t h a t i s a t t r i b u t e d t o Asanga and was t r a n s l a t e d by Hsuan-tsang; t h e S a n s k r i t t i t l e has been r e c o n s t r u c t e d as P r a k a r a n a r y a - s a s a n a - s a s t r a o r -vaca - I t i s an abridgement o f t h e Yogdedrabhumi a c c o r d i n g t o t h e p r e f a c e , but A l e x Wayman {Analysis, p. 32 and 39) f e e l s t h a t i t i s an e a r l i e r work o f which t h e Yogdedrabhumi i s an expansion; t h i s i s a problem t h a t warrants more a t t e n t i o n .

138
K ' u e i - c h i o f t e n uses i n i t i a l , middle and subsequent t o r e f e r t o the three kinds o f nondiscriminating cognition, the p r e l i m i n a r y , t h e fundamental o r c o r r e c t , and t h e subsequently a c q u i r e d ; c f . note 66 above. 139 The S a n s k r i t nairatmya means l i t e r a l l y ' s e l f l e s s - n e s s ' . Nairatmya-dharmata (the n o n s u b s t a n t i a l i t y o f a l l dharmas [ i n c l u d i n g the person o r s e l f 1 ) i s mentioned i n t h e Mahayana-samgraha at T: XXXI.147c9, and Asvabhava a n a l y s e s i t i n t o t h e d u a l non-sub- s t a n t i a l i t y o f b o t h person and dharmas i n h i s commentary, T: XXXI.430al7 26... T h i s d o c t r i n e i s a more f r e q u e n t l y encountered t o p i c i n t h e CWSL. See T: XVT.688b694a f o r t h e Sandhinirmocana c h a p t e r . There i s a l s o a l o n g d i s c u s s i o n o f these two d o c t r i n e s i n t h e Mahayana-samgraha and t h e CWSL.
l i | 0

The Yogdedrabhumi (T: XXX.436b) l i s t s the t h r e e as emptiness ( s u n y a t a ) , t h e absence o f s i g n s ( a n i m i t t a ) , and t h e absense o f d e s i r e s ( a p r a n i h i t a ) . They a r e a l s o mentioned but not l i s t e d i n t h e commentary t Mahayana-sutrdlankdra XI:3 (S. L e v i ed., p. 5 4 ) .

142
I have n o t y e t l o c a t e d t h i s d o c t r i n e i n t h e 143 Yogdedrabhumi. In Hsuan-tsang's t r a n s l a t i o n o f t h e Yogacarabhumi t h e s e a r e d i s c u s s e d at T: XXX.544a. 144 The d o c t r i n e o f t h e Four Siddhantas o r p o i n t s o f view i s found o n l y i n t h e Ta-chih-tu-lun ( M a h a p r a j n a p a r a m i t a - s a s t r a ? ) , T: XXV.59b-6lb; a l t h o u g h t h e r e i s a p a r a l l e l d o c t r i n e o f f o u r r e a l i t i e s ( t a t t v a ) i n t h e Bodhisattvabhumi (WOGIHARA ed., p. 37). For a t r a n s l a t i o n o f t h e Ta-chih-t*u-lun passage, see E. Lamotte, Le t r a i t e , pp. 27-46.

Notes

t o Chapt. V

(79 - l 6 l )

See note 56 above and 297 below. See note 56 above and 297 below.

i , ^ T h i s i s the Jen-wang pan-jo-po-lo-mi-to

7

ching

. J .

>j

^7 (T: no. 245). The d i s c u s s i o n o f / t h e F i v e P a t i e n c e s i s found at (T: V I I I .,826b)-. On t h e Ten.Lands see. s e c t i o n n i n e o f t h e t r a n s l a t i o n below. 148 The commentators, however, say t h a t a l l t h r e e c o g n i t i o n s a r e involved, and not simply t h e remaining two: c f . Shingo (358al6-17). On t h e S i x Abhisamayas see CWSL (ix.l6b-17a). Also very h e l p f u l . i s La V a l l e e - P o u s s i n s l o n g n o t e , "Les s i x Abhisamayas e t l e s deux Darsanamargas, (SiddhiyW. 601-602 ) which d i s c u s s e s t h e S a n s k r i t and P a l i sources f o r t h e Abhisamaya d o c t r i n e and a l s o t h e various l i s t s that occur.
1

The Seven Components o f Enlightenment make up t h e s i x t h d i v i s i o n o f t h e T h i r t y - s e v e n A i d s t o Enlightenment (bodhipaksya, dharmah); f o r a convenient l i s t o f t h e t h i r t y - s e v e n a i d s w i t h one set o f t h e Chinese e q u i v a l e n t s , see L. H u r v i t z , Chih-I pp. 344-346. For a d e t a i l e d study o f t h e t h i r t y - s e v e n , see Har D a y a l , Bod. Doctrine,
3

pp. 80-164.
151

The E i g h t - f o l d Noble Path i s , o f c o u r s e , t h e F o u r t h Holy T r u t h and a l s o t h e seventh d i v i s i o n o f t h e T h i r t y - s e v e n A i d s t o E n l i g h t e n - ment; c f . note 150 above.

152 logacarabhwtij 15 3 at T: XXXI.496b5-12.

154

T h i s d o c t r i n e i s d i s c u s s e d i n the' Sravakabhwii

section of the

T: XXX.450cl5-20.
( c f . note 137)

These a r e d i s c u s s e d i n t h e Hsien-yang-lun

The f o u r S t a t e s o f M i n d f u l n e s s make up t h e f i r s t d i v i s i o n o f the T h i r t y - s e v e n A i d s t o Enlightenment ; c f . note 150 above. The Four Right E f f o r t s make up t h e second d i v i s i o n o f t h e T h i r t y - s e v e n A i d s t o Enlightenment; c f . note 150 above. The Four Elements o f S u p e r n a t u r a l Power make up t h e t h i r d d i v i s i o n o f t h e T h i r t y - s e v e n A i d s t o Enlightenment; c f . note 150 above.

Notes t o Chapt. V

(pp. 79 - l 6 l )

157
These a r e moral f a c u l t i e s r a t h e r than t h e f i r s t f i v e sense- faculties. Together t h e y make up t h e f o u r t h d i v i s i o n o f t h e T h i r t y - seven A i d s t o Enlightenment ; c f . note 150 above.

158
These a r e t h e f i f t h d i v i s i o n o f t h e T h i r t y - s e v e n A i d s ( c f . note 150 above); t h e y are t h e powers c o r r e s p o n d i ng t o t h e f i v e ( p o t e n t i a l ) f a c u l t i e s mentioned above. Shingo (359al7-19) comments t h a t t h e above d o c t r i n e s (from the S i x Comprehensions t o t h e F i v e Powers) a r e common t o a l l t h r e e v e h i c l e s , t o t h a t o f t h e sravakas, t h e pratyeka-buddhas, and t h e b o d h i s a t t v a s ; t h e r e f o r e , t h e y are no t d i s c u s s e d i n d e t a i l . In another chapter o f K ' u e i - c h i ' s Ta-sheng - fa-yuan i-lin ehang;. (no. 26), t h e "Essay on S e v e r i n g t h e O b s t a c l e s " Jg^" jSjjt^f^. , he says t h a t t h i s r e f e r s t o t h e f o u r d i v i s i o n s o f t h e Mahasamgikas p l u s t h e MahTsasakas (T: XLV.282cl7-l8). K ' u e i - c h i ' s primary source f o r information regarding the doctrines o f the e a r l y Indian schools o f Buddhism t h a t never gained any f o l l o w i n g i n China i s vasumitra's Samayabhedoparacanacakra, a d o c t r i n a l h i s t o r y t r a n s l a t e d by b o t h Paramartha and Hsiian-tsang and a l s o t h e s u b j e c t o f a commentary by K ' u e i - c h i (no. 12). These a r e t h e f i r s t common t o a l l Buddhist s i x modes o f mentation schools. (vijnana), the

list

l62
F o l l o w i n g K ' u e i - c h i ' s o t h e r works Shing5 (359"b22-24) says t h a t t h i s group i n c l u d e s t h e VatsTputrTyas and a l s o t h e DharmottarTyas, the BhadrayanTyas, the. SammEtTyas and t h e Saimagarikas. Shingo notes (359c4-10) t h a t K ' u e i - c h i does not s p e c i f y i n h i s other works which s c h o o l s are t o be i n c l u d e d , i n t h i s group, b u t he and t h e other commentators f e e l t h a t K ' u e i - c h i meant t o i n c l u d e t h e r e s t o f t h e t r a d i t i o n a l l i s t o f e i g h t e e n Hinayana s c h o o l s , a c c o r d i n g to Vasumitra (see note 160 above).

164
The f i r s t view i s a s c r i b e d t o B o d h i r u c i , t h e second t o Paramartha. The r e f e r e n c e s c i t e d by Shingo (359c-360a) i l l u s t r a t i n g these two views warrant d i s c u s s i o n i n any f u t u r e work on Yogacara i n pre-T'ang China. T ' a i ^ h s i i (p. 1029) comments: "While s t i l l w i t h i n t h e c a u s a l stage C i . e . , b e f o r e t h e f r u i t o f n i r v a n a i s a t t a i n e d ] , o n l y t h e [mental c o e f f i c i e n t ] wisdom ( p r a j n a ) , a s s o c i a t e d w i t h t h e s i x t h v i j n a n a can be c o n s i d e r e d v i j n a n a i n i t s s u b j e c t i v e a s p e c t . "

Notes

t o Chapt. V

(pp. 79 - 161)

In a more s p e c i f i c context t h e Chinese yii renders t h e s p e c i a l o r determinate- ( v i n i y a t a ) mental c o e f f i c i e n t ( c a i t t a ) chanda ( i n t e r e s t or d e s i r e ) . Here i t seems more l i k e l y t o h e - e l l i p t i c for t'an-yu ^ , and thus t o he u n d e r s t o o d as t h e more s e r i o u s a f f l i c t i o n : greed o f covetousness ( r a g a ) . The compound l i . - y i i occurs i n Hsiian-tsang's t r a n s l a t i o n o f the Kosa f o r v i t a - r a g a , v a i r a g y a - , e t c . T h i s statement occurs i n a s i g n i f i c a n t passage d i s c u s s i n g the d i s t i n c t i o n s o f t h e s i x t h v i j n a n a : T: XXX.280h i n Hsiian-tsang's translation. l68 T h i s i s . i n t h e same passage c i t e d above i n note 167. T ' a i - h s i i (pp. 1029-1030) and t h e o t h e r commentators e x p l a i n t h a t , from t h e time t h a t the b o d h i s a t t v a b e g i n s on the P a t h - o f V i s i o n (darsana-marga) and t h e s i x t h v i j n a n a begins t o develop i n t o wisdom, t h e seventh a l s o f o l l o w s , g r a d u a l l y d e v e l o p i n g i n t o wisdom as w e l l . Shingo" (360b-c) c i t e s a t some l e n g t h the t e x t s on which t h i s view i s based. _ _ On t h e samanya-laksana and t h e prabheda-laksan a see CWSL ( i x . 7 a ) and Kosa -III:32c-d* (x.8a), VI:15c-d ( x x i i i . 2 b ) . L a V a l l e e - P o u s s i n r e c o n s t r u c t s *samasta-laksana and v y a s t a - l a k s a n a r e s p e c t i v e l y , but the forms given above are a t t e s t e d i n Hsiian-tsang's t r a n s l a t i o n of b o t h the Kosa and thQ^Mad^ydnta-vibhaga. T'ung-hsiang ilsl i s an a l t e r n a t i v e f o r kung-hsiang ^Z.^ ' 171 Lit.: ". . .because o f a l l t h e darmas, which are a g e n e r a l object ^samaatalambanasarvadharmebhyah)"; on the samastalambana, see t h e Kosa r e f e r e n c e s c i t e d i n note 170 above. F o r examples see the Yogacarabhumi (T: XXX.628c), S t h i r a m a t i ' s Vyakhya t o the Abhidharma-samuceaya (l: XXXI-.726,ST-727a), and a l s o t h e commentary t o the Buddhabhumi 'Sutra (T: XXVI.3l8a-b).
1 7 2

170

17 3 The Dependent ( p a r a t a n t r a ) has a d e f i l e d , i l l u s o r y nature and a pure n a t u r e , i . e . , i t can be seen as t h e Imaginary ( p a r i k a l p i t a ) or as t h e A b s o l u t e ( p a r i n i s p a n n a ) ; c f . 1 . 1 . 5 and note 48 above. 174 The " b o d h i s a t t v a s o f one c a t e g o r y " m a i n t a i n e d t h a t t h e r e i s o n l y one c a t e g o r y o r mode o f m e n t a t i o n , v i z . manas, and t h a t e v e r y t h i n g can be reduced t o i t . For a d i s c u s s i o n o f t h i s p o s i t i o n see the Mahay ana-samgraha (T: XXXI.138 c23-13916) and the c o r r e s p o n d i n g commentaries: Vasubandhu (339c23-342bl3) and Asvabhava (401c27402bl0). C f . a l s o Lamotte's t r a n s . (La Somme, pp. 101-103); Lamotte

Notes

t o Chapt. V

(pp. 79 - l 6 l )

understands i - l e i p ' u - s a . - t o mean "one c a t e g o r y o f b o d h i s a t t v a s " r a t h e r than "the b o d h i s a t t v a s o f one c a t e g o r y . " No names o f any I n d i a n masters who h e l d t h i s view a r e given,'but K i b en (630al-2) says t h a t K ' u e i - c h i ' s famous r i v a l , t h e Korean monk Wonch'uk $ 7$'^ ^ - " w i t h one v a r i e t y o f t h e d o c t r i n e .
- 1 S a s s o c a t e d

175 The fundamental mode o f mentation i s another name f o r t h e e i g h t h o r s t o r e ( a l a y a ) mode, and t h e developed (.pravrtti)- ' modes are .' ' the f i r s t seven. The passage c i t e d occurs at T: XXX.651b i n t h e t r a n s l a t i o n o f Hsuan-tsang. T h i s i s Hsuan-tsang's t r a n s l a t i o n (T: XXXI.U64c9) o f t h e h a l f o f Verse 1:3; i n S a n s k r i t (NAGAO ed. p . 18): a r t h a - s a t v a t m a - v i j n a p t i - p r a t i b h a s a m vijnanam n a s t i c a s y a r t h a s prajayate | t a d apy asat j|

first

tad-abhavat

There are a c t u a l l y f o u r terms mentioned h e r e , but K ' u e i - c h i ' s commentators e x p l a i n t h a t t h e f i r s t two, what appear as o b j e c t s and b e i n g s , are i n c l u d e d i n t h e a l a y a - v i j n a n a ; t h e t h i r d , what appears as a s e l f , i s t h e seventh v i j n a n a (manas); and t h e f o u r t h , what appears as r e p r e s e n t a t i o n s , comprises t h e s i x sensory v i j n a n a s . T h i s i s v e r s e 2a-b o f t h e Tvimsikd T: XXXI.60a26 i n Hsuan- t s a n g ' s t r a n s l a t i o n . F r u i t i o n i s t h e e i g h t h o r a l a y a - v i j n a n a , c o g i t a t i o n i s t h e seventh (manas) and d i s c r i m i n a t i o n o f t h e sense- f i e l d s comprises t h e r e m a i n i n g s i x sensory v i j n a n a s .
1 7 7

The CWSL, i n i t s commentary on t h e above v e r s e (ii.12b-13a), e x p l a i n s t h a t t h e e i g h t h v i j n a n a can be c o n s i d e r e d b o t h cause and effect: as cause i t i s termed s a r v a b T j a k a, t h a t which has a l l t h e seed p o t e n t i a l i t i e s ; as e f f e c t , i t i s t h e v i p a k a p h a l a , t h e r i p e n e d f r u i t o f t h e p a r t i c u l a r e x i s t e n c e ( i . e . , b i r t h ) a given i n d i v i d u a l experiences as t h e r e s u l t o f h i s . p r e v i o u s a c t i o n s t h a t i s as a r e s u l t , o f t h e seeds l a i d down p r e v i o u s l y . T h i s i s not t h e same c a u s e - f r u i t d i s t i n c t i o n t h a t d i s t i n g u i s h e s t h e s p i r i t u a l p a t h (cause) from Buddha-hood ( f r u i t ) . T ' a i - h s u (1034) says t h a t t h i s view i s r e p r e s e n t e d by t h e Shingo (366cl6-367a7) analyzes., i t -more c a r e f u l l y , : c i t i n g " * passages out o f .'several'works i n c l u d i n g t h e Yogdcavdbhurni.
1 7 9

Vimsatikd.

180
T: XVI.721b; see a l s o t h e commentary a t t r i b u t e d t o Bandhuprabha: T:XXVI.302b. On t h e f o u r c o g n i t i o n s see Chapt. I l l above.

198
Notes t o Ch.. V ( . 79 _ I'6l )
:

p p

T: XII.222h.

l82
Of t h e e i g h t e e n realms o r f a c t o r s i n t h e p r o c e s s o f p e r c e p t i o n , ( v i s . , s i x sense f a c u l t i e s , s i x sense o b j e c t s and s i x sensory p e r c e p t i o n s ) seven a r e c o n s i d e r e d t o be mental i n t h e HTnayana Abhidharma. 18 3 , On t h e ..eight modes p f mentation, see Chapt. I l l above.
-1

oJ.

T: XVI. 565b

'

The Wu-hsiang-lun (aZaksana-sdstra?) was a l o n g work, p r o b a b l y a c o m p i l a t i o n o f s e v e r a l Yogacara t e x t s , s a i d t o have been t r a n s l a t e d by Paramartha. I t i s no l o n g e r e x i s t e n t as such", however, Paramartha's t r a n s l a t i o n o f t h e Trimsikdjthe Chuan-shih-lun ^tsSfcl^w ( 1587, v o l . XXXI) i s s a i d t o have been one p a r t o f i t . K ' u e i - c h i ' s r e f e r e n c e i s t o a passage i n t h i s l a t t e r work (T: XXXI.62C).
T:

1 8 6

T: XVI.642c-643a.

-1

Qrj

Shingo.(369a22-29) e x p l a i n s t h a t t h e se two t e x t s c o n s i d e r t h e a m a l a - v i j n a n a t o be Thusness (t-athata) r a t h e r t h a n simply t h e p u r i f i e d form o f t h e e i g h t h v i j n a n a . T h i s i s o f course c o n t r a r y t o t h e Dharmapala t r a d i t i o n .

1 Aft
T h i s v e r s e i s quoted i n t h e CWSL ( i i i . 1 5 a ) T: XXXI.13c.

189
T h i s view maintains t h a t a l l e i g h t v i j n a n a s f u n c t i o n a t t h e c a u s a l l e v e l , but o n l y t h e s i x t h , . s e v e n t h , and e i g h t h remain when t h e fruit i srealized. The f i r s t f i v e a r e excluded from t h e f r u i t i o n ' stage because i t i s h e l d t h a t t h e y and t h e i r r e s p e c t i v e o b j e c t s and f a c u l t i e s , i . e . , t h e f i r s t f i f t e e n realms o r f a c t o r s o f p e r c e p t i o n ( c f . note 182 above) a r e i n h e r e n t l y impure and a n t i t h e t i c a l t o t h e f r u i t o f Buddha-hood. K ' u e i - c h i r e f e r s t o t h e passage i n t h e Budanabhumi a t T: XXVI.293c, and p r o b a b l y a l s o has i n mind CWSL (x.l9a-22b) T: XXXI.57a. 190 S t h i r a m a t i thus maintains t h a t , w h i l e t h e c a u s a l stage comprises a l l e i g h t v i j n a n a s , t h e f r u i t i o n " s t a g e l a c k s t h e seventh because i t i s e s s e n t i a l l y d e f i l e d and must be t o t a l l y c u t o f f .

191
Dharmapala d i f f e r s from S t h i r a m a t i i n t h a t he accepts a p u r i f i e d s t a t e o f t h e seventh v i j n a n a (manas) which i s f u n c t i o n a l in..the f r u i t i o n ? . stage o f Buddhahood. 192 ^ T h i s view i s a l s o a s c r i b e d t o B a n d h u s r i

Notes

t o Chapt. V

(pp. 79 -

l6l)

193 That i s t o say: t h e e i g h t v i j n a n a s have d i f f e r e n t a c t i v i t i e s , t h e y have t h e d i f f e r e n t sense f a c u l t i e s as t h e i r base, t h e y have t h e d i f f e r e n t s e n s e - f i e l d s as t h e i r o b j e c t s , and t h e y are a s s o c i a t e d with, d i f f e r e n t mental s t a t e s . The e i g h t h v i j n a n a i s what i s perfumed (so-hsun H]^* whereas t h e r e m a i n i n g seven v i j n a n a s a re t h e perfuming agents 194 ) (neng-

195
T h i s appears, t o be a paraphrase o f a passage o c c u r r i n g a t CWSL (vii.18a) T: XXXI.38c; c f . La V a l l e e - P o u s s i n ' s t r a n s l a t i o n and v e r y h e l p f u l i n t e r p o l a t i o n s (Siddhi p. 414).
3

196
In t h e Lankdvatdra t h i s v e r s e i s found at T: XVI.574b-c. I t i s a l s o quoted i n t h e CWSL passage c i t e d above i n note 195 and La V a l l e e - P o u s s i n (Siddhi, pp. 414-415) adds a v e r y i n t e r e s t i n g n o t e . T h i s verse,, i n i t s d i f f e r e n t v e r s i o n s warrants f u r t h e r study.

197
T h i s l a s t paragraph seems out o f p l a c e , coming a f t e r t h e stated conclusion. I t might, be an addendum o f K ' u e i - c h i ' s o r t h e i n t e r p o l a t i o n o f some l a t e r commentator. I t might a l s o be a d i s p l a c e d p o r t i o n o f t h e o r i g i n a l t e x t : l o g i c a l l y i t s h o u l d come a t t h e b e g i n n i n g o f 5 . 2 b e f o r e t h e d i s c u s s i o n o f the e i g h t modes o f mentation.

198
The. stages o f s a n c t i f i c a t i o n ar e t h e Four Paths (marga) and the F i v e Stages (avastha) d i s c u s s e d above i n Chapt. I I I . Here K ' u e i - c h i f i r s t (6.1.1) c i t e s t h r e e d i f f e r e n t passages from Y o g a c a r a . t r e a t i s e s t h a t seem t o o u t l i n e t h e p r o g r e s s i o n o f s a n c t i - f i c a t i o n d i f f e r e n t l y , and then (6.1.2) he e x p l a i n s how t h e s e passages a r e t o be understood so t h a t t h e r e i s no c o n t r a d i c t i o n .

199
K ' u e i - c h i c i t e s Hsuan-tsang's. t r a n s l a t i o n o f t h e Mahaydna- samgrdha.: (T: XXXI.142bl4-17); c f . Lamotte's F r e n c h t r a n s l a t i o n

(La Somme pp. 155-156).

3

T h i s c i t a t i o n from Asvabhava's Upanibandana i s slightly a b b r e v i a t e d ; see Hsuan-tsang's Chinese t r a n s l a t i o n (T: XXXI.414a3-5) and a l s o t h e French, t r a n s l a t i o n o f Lamotte (La Samme, pp. 155-156).
2 0 0

This phrase, "yu'shih hsiang hsin was a p p a r e n t l y dropped i n L a V a l l e e - P o u s s i n ' s . t r a n s l a t i o n o f t h e CWSL (Siddhi p. 563) Rather than Wei T a t ' s . ( p . 667) r e a d i n g o f v i j n a n a f o r s h i h i n t h i s l i n e i t seems.preferabl e t o take i t as an e l l i p s i s f o r w e i - s h i h , n e c e s s a r y t o m a i n t a i n t h e s t r i c t f o u r - f o u r rhythm. Understood thus (as t r a n s l a t e d here) i t i s p a r a l l e l with, the c l o s i n g phrase o f t h e
3

200

Notes

t o Chapt. V

(pp. 79 - l 6 l )

"^ The ""belief and u n d e r s t a n d i n g " / ^ nT ^ "the same as t h e " f i r m r e s o l v e " ^ jJJj; i n the Mahayana-samgraha i n t h e f i r s t paragraph above. Both a r e s t a n d a r d Chinese e q u i v a l e n t s f o r t h e S a n s k r i t a d h i m u k t i , which i s perhaps b e s t understood as ' r e s o l u t e b e l i e f . '
n e r e s 2 0 3

202

CWSL ( i x . 4 a - b) T: XXXI.48bl5-20

204 The passage T: XXX.628bl5-24. 205 The "stage o f c o n c e n t r a t i o n " r e f e r s t o t h e c u l t i v a t i o n o f the Four Examinations (paryesana) and t h e Four Exact Comprehensions (yatha-bhuta-par'ijnana )undertaken a t t h e Stage o f P r e l i m i n a r y T r a i n i n g ( p r a y o g a v a s t h a ) ; c f . note 56 above. ^ Though t h e r e i s no subduing and e l i m i n a t i o n - o f t h e a f f l i c t i o n s i n t h e p e r i o d o f h e a r i n g and t h i n k i n g about t h e Dharma, t h e r e i s some subduing and e l i m i n a t i o n when one b e g i ns t r a i n i n g i n t h e Four Examinations and t h e Four Exact Comprehensions; t h e r e f o r e , t h e s e two p e r i o d s which comprise t h e F i r s t Land (bhumi) i n t h e Mahayana-samgraha a r e counted s e p a r a t e l y as two d i s t i n c t stages i n t h e CWSL f o r m u l a .
2

i s c i t e d from Hsuan-tsang's

translation,

207
The Four Steps Conducive t o I n t e l l e c t u a l P e n e t r a t i o n a r e t h e p r e p a r a t i o n f o r e n t e r i n g t h e Path o f V i s i o n (darsana-marga), i n t h e f i v e - s t a g e f o r m u la o f t h e CWSL t h e y make up t h e Stage o f P r e l i m i n a r y T r a i n i n g ; whereas, i n t h e f o u r - s t a g e formula o f t h e Mahayana-samgraha t h e y a r e mastered a t t h e v e r y end o f one's r e s i d e n c e i n t h e Land where One P r a c t i c e s F i r m Resolve (adhimukticarya-bhumi). The Four Examinations and t h e Four Exact Comprehensions are a c q u i r e d d u r i n g t h e course o f m a s t e r i n g t h e s e n i r v e d h a - b h a g i y a s . The Path o f V i s i o n i s a l s o known as t h e Stage o f P e n e t r a t i o n ( n i r v e d h a v a s t h a ) . T a i - h s u (p. 1042) says t h i s r e f e r s t o those who f i r s t f o l l o w t h e HTnayana and l a t e r t h e Mahayana, or i n some c a s e s , t o those who f a l l back t o t h e Hinayana from t h e Mahayana, o n l y l a t e r t o t a ke up t h e Mahayana once a g a i n . I n t h e l a t t e r case e s p e c i a l l y y u - h u i . can be understood i n i t s common meaning o f 'winding about l i k e a r i v e r . ' Those who c o n v e r t t o t h e b o d h i s a t t v a p a t h a r e those o f u n s p e c i f i e d o r i n d e t e r m i n a t e c l a n ( a n i y a t a - g o t r a ) ; c f . L a V a l l e e - P o u s s i n ' s " C a r r i e r e du B o d h i s a t t v a " i n t h e appendix t o t h e Siddhi p. 723, and a l s o Ober- m i l l e r ' s " D o c t r i n e o f Prajna-paramita.," p. 33.
2 0 8 3

209 Pure, d i s c u r s i v e ^ c o n t e m p l a t i on i s t h e h i g h e s t o f t h e anupurva-samapattis and i s t h e p r e p a r a t i o n f o r n i r o d h a - s a m a p a t t i , t h e concentration o f e x t i n c t i o n accessible t o the saints o f a l l three vehicles.

201

Notes

t o Chapt. V

(pp. 79

l6l)

210 A c c o r d i n g to...the CWSL ( i x . l 3 a - l 6 b ) t h e r e are two d i v i s i o n s o f t h e P a t h o f V i s i o n (darsana-marga), the chen-chien-tao $ jvf' and the h s i a n g - c h i e n - t a o J^Q , which La V a l l e e - P o u s s i n " r e c o n s t r u c t s as tattva-darsana-marga and laksana-darsana-marga r e s p e c t i v e l y . T h e r e are problems w i t h b o t h r e c o n s t r u c t i o n s however: the f i r s t c o u l d be *bhuta- darsana-marga or * t a t h a t a - ; and the second, even more p r o b l e m a t i c , c o u l d be l a k s a n a - , n i m i t t a - or even a k a r a - , where h s i a n g ^ would stand f o r h s i n g - h s i a n g ^ Jjf)^ The commentators t o K ' u e i - c h i ' s t e x t seem t o have the l a t t e r , i . e . , akara-darsana-marga, i n mind, but the i s s u e remains a problem r e q u i r i n g f u r t h e r s t u d y and a d d i t i o n a l s o u r c e s. See a l s o L a . V a l l e e - P o u s s i n ' s note (Siddhi, pp. 588-589).
v 0 0 0 0

211
The commentators p o i n t out t h a t t h i s r e f e r s o n l y t o the Second, T h i r d and F o u r t h Land, s i n c e the F i r s t Land i s a t t a i n e d a l r e a d y on the Path o f V i s i o n (darsana-marga). The f o l l o w i n g statements thus p e r t a i n t o the Path o f C u l t i v a t i o n (bhavana-marga). The n i r n i m i t t a - v i h a r a Seventh Land; c f . Siddhi, p. .616, notions." 213 The Stage o f C u l t i v a t i o n (bhavana-marga) comes t o an end w i t h the Tenth Land b r i n g i n g K ' u e i - c h i now t o the F i n a l . Stage (nisthavastha*) which i s the Land o f the Buddhas (buddha-bhumi). 214 The f i r s t two o f t h e C o g n i t i o n s are s p e c i f i e d o r d e t e r m i n a te i n t h a t t h e y always take the a b s o l u t e and the c o n v e n t i o n a l t o g e t h e r as t h e i r o b j e c t . The s i x t h o f the contemplations t h a t make up the t h i r d C o g n i t i o n , however, t a k e s them sometimes t o g e t h e r , sometimes s e p a r a t e l y as i t s o b j e c t . 215 The commentators say t h a t the p r e c e e d i n g view i s t h a t o f Dharmapala and what f o l l o w s i s t h a t o f P r a b h a m i t r a , t h e d i s c i p l e o f Dharmapala's who wrote the commentary on the Buddhabhumi Sutra. T h i s o c c u r s at the Stage o f P r o v i s i o n i n g ( s a m b h a r a v a s t a ) a c c o r d i n g t o the commentators. 217 vastha).
01

f u l l y a t t a i n e d o n l y i n the f o r a d i s c u s s i o n o f "being without

T h i s occurs

at t h e Stage o f P r e l i m i n a r y T r a i n i n g

(prayoga-

A
5

Shingo . (383a26-27) says t h a t t h i s l i n e means t h a t r e a l i z a t i o n o f the mind and the s e n s e - f i e l d come t o g e t h e r Reality."

"the with

Notes t o Chapt. V

(pp. 79 -

l6l)

PI Q

T h i s i s s a i d to. occur on the Path, o f V i s i o n

(.darsana-marga).

220
the This, corresponds t o the c u l t i v a t i o n o f the Ten Lands on Path o f C u l t i v a t i o n (bhavana-marga).

221 222

T h i s i s s a i d t o occur a t the F i n a l Stage

(nis.thavastha).

T h i s paragraph a n a l y s e s c u l t i v a t i o n w i t h r e f e r e n c e t o t h e c o n d i t i o n o r s t a t e s o f the c o n t e m p l a t i ng mind as i t p r o g r e s s e s throug h the F i v e Stages. The next paragraph g i v e s another a n a l y s i s o f c u l t i - v a t i o n , t h i s time s p e c i f y i n g which o f the t h r e e v a r i e t i e s o f wisdom i s o p e r a t i v e a t each s t a g e , whether one i s c u l t i v a t i n g the mani- f e s t a t i o n s o r the s e e d - p o t e n t i a l i t i e s , a n d whether the r e f e r e n c e i s t o impure o r pure dharmas. 223 These are the t h r e e v a r i e t i e s o f wisdom: t h a t produced t h r o u g h e r u d i t i o n (srutamayT p r a j n a ) , t h a t produced throug h r e f l e c t i o n (.cintamayi"); and t h a t produced t h r o u gh c u l t i v a t i o n (bhavanamayT). 224 T h i s r e f e r s not t o the Ten Lands o f the B o d h i s a t t v a Path d i s c u s s e d above, but t o the n i n e s t a t i o n s o f the t h r e e realms. There n i n e l a n d s o r s t a t i o n s are the l e v e l s o f e x i s t e n c e , one l a n d a t the l e v e l o f the D e s i r e Realm (kama-dhatu), f o u r l a n d s i n the Realm of Form (rupa-dhatu) and f o u r more i n the Formless Realm (arupya-dhatu). They are b o t h l e v e l s o f r e b i r t h and o f m e d i t a t i v e c o n c e n t r a t i o n . Another name f o r t h e n i n e s t a t i o n s o f e x i s t e n c e ( c h i u - t i i s the n i n e paths ( c h i u - t a o -j]^ jjjf. ) .

226
T h i s quote i s from a passage (T: XXXI.738al2-68) d i s c u s s i n g f o u r t y p e s o f c u l t i v a t i o n . , the two which K ' u e i - c h i t r e a t s here p l u s two more, v i z . : t h e c u l t i v a t i o n o f d i s p o s i n g (vinirdhavana-bhavana) and the c u l t i v a t i o n o f opposing ( p r a t i p a k s a - b h a v a n a ). I n t h e f i r s t of the f o u r , t h e c u l t i v a t i o n o f a c q u i s i t i o n , one c u l t i v a t e s the whole- some dharmas t h a t have not y e t been produced i n o r d e r t o a c q u i r e them. In t h e second, t h e c u l t i v a t i o n o f p r a c t i c e , one c u l t i v a t e s the whole- some dharmas t h a t have a l r e a d y been produced i n o r d e r t o enhance and expand them. I n the t h i r d , t h e c u l t i v a t i o n o f d i s p o s i n g , one c u l t i - v a t e s the e x p u l s i o n o f .unwholesome dharmas t h a t have been produced i n o r d e r t o permanently d i s p o s e o f them. And f i n a l l y i n the f o u r t h , the c u l t i v a t i o n - of. o p p o s t i o n , one opposes those unwholesome dharmas t h a t have not y et been produced so t h a t t h e y w i l l never be produced.

227
The m a n i f e s t a t i o n can produce new seeds; t h i s i s what i s meant by an i n c r e a s e i n the substance. However, the newly produced seeds can be o n l y o f the same l e v e l as the m a n i f e s t a t i o n i t s e l f , hence o n l y o f the lower s t a t e i n t h i s case. An i n c r e a s e i n

Notes

t o Chapt. V

(pp. 79 - l 6 l )

f u n c t i o n , on the o t h e r hand, r e f e r s t o . t h e r e i n f o r c e m e n t o f seed-, p o t e n t i a l i t i e s a l r e a d y present, . and these, can he o f any s t a t e , h i g h e r s t a t e s as w e l l as the c u r r e n t lower state.. Therefore,. a l t h o u g h t h e r e can he no new p r o d u c t i o n o f s e e d - p o t e n t i a l i t i e s o f h i g h e r s t a t e s , the a l r e a d y e x i s t i n g s e e d - p o t e n t i a l i t i e s o f h i g h e r states, can he r e i n f o r c e d and thus enhanced;cf. T'ai-hsu's comment t o t h i s passage (p. 1050).
PPR

CWSL ( v i i . 3 3 a ) T: XXXI.41a24-25.

229
What i s m a n i f e s t i s o n l y the thought o f the h i g h e r s t a t e ; however, a l l wholesome s e e d - p o t e n t i a l i t i e s , even t h o s e a l r e a d y a c q u i r e d . i n lower s t a t e s , are enhanced and so the ' c u l t i v a t i o n o f a c q u i s i t i o n ' i s s a i d t o be of both the h i g h e r and the lower l e v e l s . 230 T h i s case d i f f e r s from the above o n l y i n t h a t i t i s i n i t i a t e d i n one o f t h e h i g h e r s t a t e s . The r e s u l t s are the same as the case above. The commentators d i s c u s s a number o f t h e o r i e s on the d i v i d i n g l i n e between these two cases w i t h i n the n i n e s t a t e s .
2 3 1

T: XXXI.74255-12

232
L i t . : Cat the s t a g e ] o f the i n i t i a l a c t i o n s . T h i s term o c c u r s as the f i r s t o f a s e r i e s o f p r o g r e s s i v e degrees i n s e v e r a l Abhidharma c l a s s i f i c a t i o n s ; c f . Kosa VI:9d ( x x i i . l 4 b ) , VI:70 (xxv.l4a- 15a), and V I I I : 3 1 c ' ( x x i x 2 b - 3 a ) . 233. The t r a n s l a t i o n f o l l o w s the commentators r a t h e r than t h e p u n c t u a t i o n i n d i c a t e d i n the Taisho ed.; c f . Shingo (370a8-12) and J i b e n (639c20-23). ^ H s i n g "Id (nature) as i s o f t e n the c a s e , stands f o r t z u - h s i n g Q 7flL svabhava (own-being). The q u e s t i o n t r e a t e d by K ' u e i - c h i i n t h i s s e c t i o n i s : t o which o f the t h r e e a s p e c t s o f e x i s t e n c e or own- b e i n g (svabhava) does contemplation b e l o n g . J i b e n (639c26-28) g l o s s e s kuan-fa J g ^ y ^ (contemplation-dharma) i n the t i t l e o f t h i s s e c t i o n as meaning 'contemplation and dharma(s)' r a t h e r than 'the dharma o f c o n t e m p l a t i o n . ' He goes on t o say t h a t c o n t e m p l a t i on means 'what contemplates'. ( i . e . , the s u b j e c t i v e f a c t o r ) and dharma(s) means what i s contemplated (I.e..., the o b j e c t i v e f a c t o r ) . This i n t e r p r e t a t i o n i s not found i n the o t h e r commentaries and i s not r e f l e c t e d i n the present t r a n s l a t i o n .
2 3 :

^ Wu-ju " ^y ^ r e n d e r s the S a n s k r i t verb praskand- which means JfX 'to e n t e r , ' but w i t h the a d d i t i o n a l c o n n o t a t i o n o f 'coming t o under- stand c o m p l e t e l y . ' Thus 'to e n t e r ' the Three Natures i s t o f u l l y understand and e x p e r i e n c e a l l t h e i r i m p l i c a t i o n s , not simply t o
2 3

Notes t o Chapt. V (pp. 79 - l 6 l )

know them as, d o c t r i n a l statements. Both.Chinese and E n g l i s h l a c k a s i n g l e verb, t h a t conveys t h i s , meaning adequately . The Chinese t r a n s l a t o r s employed: the compound wu-gu. (to awaken to. and. e n t e r , o r awakened-ly t o e n t e r ) . The l i t e r a l E n g l i s h e q u i v a l e n t seems somewhat clumsy, hut i t makes i t p o s s i b l e t o r e f l e c t K ' u e i - c h i ' s . p l a y on t h e Chinese wu-ju which he l a t e r s p l i t s i n t o two s e p a r a te v e r b s .

2 36
There i s a d i s c r e p a n c y here between K ' u e i - c h i ' s c i t a t i o n and the t e x t o f Hsuan-tsang's Mahdydna-samgraha t r a n s l a t i o n . Hsiian- t s a n g ' s t r a n s l a t i o n i n a l l s u r v i v i n g v e r s i o n s has l i s i a n g jN^7 (samjna: c o n c e p t i o n , n o t i o n ) , whereas a l l e d i t i o n s o f K ' u e i - c h i ' s t e x t have hsiang which can be e i t h e r l a k s a n a o r n i m i t t a ( c h a r a c t e r i s t i c s o r s i g n s ) . The p r e s e n t t r a n s l a t i o n f o l l o w s t h e Hsiian-tsang t e x t . 237 T h i s i s a c i t a t i o n o f T: XXXI.I43a9-l6 t h a t has become r a t h e r d i s t o r t e d by the e l l i p s e s i n d i c a t e d . Working p r i m a r i l y from the T i b e t a n , Lamotte (La Somme, pp. l 6 4 - l 6 5 ) r e n d e r s t h e complete passage as f o l l o w s : Air:.si done,en e n t r a n t dans l a p a r o l e mentale (mano- j a l p a ) q u i e s t --l;''objet apparent ( n i r b h a s a r t h a l a k s a n a ) , l e B o d h i s a t t v a e s t e n t r e dans l a n a t u r e i m a g i n a i r e ( p a r i k a l p i t a s v a b h a v a ) ; en e n t r a n t dans l e Rien qu'idee ( v i j n a p t i m a t r a ) , i l e s t e n t r e dans la-rtature dependante ( p a r a t a n t r a s v a b h a v a ) ; comment e n t r e - t - i l dans l a n a t u r e absolue (parinispannasvabhava) ? I I y e n t r e en r e j e t a n t ( n i r a k a r a n a ) encore l a n o t i o n de Rie n qu'idee ( v i j n a p t i - matrasamjfia). Alors,pour- l e B o d h i s a t t v a q u i a .de.truit (vidhvams-) l a n o t i o n d'objet' ' (arthasamjna) , l e s p a r o l e s mentales (manojalpa), r e s u l t a n t de 1'impregnation des Dharma ou'is (srutadharmavasananvaya), n'ont pas l a p o s s i - b i l i t e (avaksasa) de n a i t r e sous l'apparence d'un o b j e t e t , p a r consequent, ne n a i s s e n t pas non p l u s comme i d e e , sans p l u s . Quand l e B o d h i s a t t v a r e s i d e .'"dans l e nom- sans-concept a l ' e n d r o i t de t o us l e s o b j e t s ( s a r v a r t h e s u n i r v i k a l p a k a n a m a ) , quand i l r e s i d e p a r p e r c e p t i o n d i r e c t e (pratyaksayogena) dans 1'element fondamental (dharmadhatu), alors i l atteint l e savoir i n t u i t i f (nirvikalpakajnana) pour q u i l ' o b j e t (alambana) e t l e s u j e t de connaissance (alambaka) sont p a r f a i t e m e n t i d e n t i q u e s (samasama).C'est a i n s i que l e B o d h i s a t t v a e s t e n t r e dans l a natur e a b s o l u e .
i ;

238 These two v e r s e s were a l r e a d y quoted above i n 1.1.1.; c f . notes 10 and 11 f o r d e t a i l s on t h e i r o r i g i n and the s u r v i v i n g S a n s k r i t o r i g i n a l f o r the f i r s t . T h i s i s samskara ( h s i n g ^ ) i n t h e more g e n e r a l sense o f ' a l l c o n d i t i o n e d s t a t e s , " which i s v e r y c l o s e to-.rsamskrt'adharma r a t h e r than t h e more s p e c i f i c use o f samskara ( p r e d i s p o s i t i o n ) f o r the f o u r t h skandha and the second n i d a n a ; c f . Edg. p . 542.

Notes

t o Chapt. V (pp. 79 - l 6 l )

CWSL ( v i i i . ' 3 l b ) , T: XXXI.46c-6; SAEKZ notes! t h a t t h i s v e r s e i s from.the Avatamsaka Sutra, but g i v e s no s p e c i f i c r e f e r e n c e . See a l s o L a V a l l e e - P o u s s i n s note. (Siddhi, p . 533c) comparing t h i s v e r s e t a l i n e from Nagarjuna.
1

241 T h i s i s t h e f i r s t o f t h e S i x t e e n Thoughts o f t h e a n a l y t i c view o f t h e second d i v i s i o n - , o f t h e P a t h o f V i s i o n ( v i z . , l a k s a n a - darsanamarga, see note 210 above). Cf . O b e r m i l l e r , " D o c t r i n e o f t h e P r a j n a - p a r a m i t a , " pp. 21-24 and 37-41.

2 42
C o n t r a r y t o t h e Taisho p u n c t u a t i o n , t h e k u . ^ ^ a t 2 6 2 c l l s h o u l d go w i t h what preceeds r a t h e r than what f o l l o w s i t . 243 T h i s paragraph e x p l a i n s why t h e CWSL passage u n l i k e those from the Mahayana-samgraha g i v e s no s p e c i f i c p o i n t a t which t h e Imaginary, i s r e a l i z e d s e p a r a t e l y f r o m the o t h e r two. There i s no content t o t h e r e a l i z a t i o n o f t h e Imaginary because i t has no substanc I t s r e a l i z a t i o n i s c o n s t i t u t e d by t h e r e a l i z a t i o n o f t h e Dependent and the A b s o l u t e ; i t f o l l o w s n e c e s s a r i l y : when t h e y a r e r e a l i z e d , i t i s realized.
:

^ T ' a i - h s u (p. IO58) e x p l a i n s t h i s r a t h e r e l l i p t i c passage as follows:. " P r i o r t o t h e P a t h o f V i s i o n t h e Exact Comprehensions contemplated.the P i n n a c l e o f W o r l d l y Truth. Degree Cof t h e Stage o f Preliminary Training]. Even though one has. t h e r e i n a l s o contemplated the emptiness o f t h a t which, apprehends and t h a t which, i s apprehended, t h i s c h a r a c t e r i s t i c o f emptiness i s s t i l l a permutation o f c o n s c i o u s - ness and not t h e r e a l i z a t i o n o f wisdom. Because one has not y e t a c q u i r e d t h e Two Wisdoms, one i s s t i l l , unable t o r e a l i z e t h e l a t t e r two Natures.. Because t o r e a l i z e t h e l a t t e r two Natures i s t o r e a l i z e the F i r s t , t h e CWSL says t h a t . i t i s on e n t e r i n g t h e F i r s t Land, and o n l y t h e n , t h a t one r e a l i z e s t h e Three N a t u r e s . "
2

245 T h i s r e f e r s t o t h e f i r s t p a r t o f t h e f i r s t o f t h e two Mahayana-samgraha v e r s e s c i t e d above i n 7 - 2 . 1 ( l b ) ; c f . a l s o 1 . 1 . 1 , note 11.

246
T h i s r e f e r s t o t h e second p a r t o f t h e f i r s t Mahayana-samgraha v e r s e s c i t e d above i n 7 . 2 . 1 ( l b ) . 247 T h i s r e f e r s , t o t h e second o f t h e two v e r s e s c i t e d , above i n 7 - 2 . 1 . ( l b ) . 248 T h i s seems p r e f e r a b l e t o t h e p u n c t u a t i o n i n d i c a t e d by t h e Taisho.bunt en a t T: XLV.262c27-28: i t makes t h e . f i r s t statement more p a r a l l e l t o t h e n e x t . Mahayana-samgraha o f t h e two

206

Notes

t o Chapt. V

(pp. 7 9 - l 6 l )

Hsiian-tsang and K ' u e i - c h i r e n d e r a s r a y a (base) a numher o f d i f f e r e n t ways: iffi., s o i so-i-chih^f<fjc. f s o - i - s h e r : - i h n - h s i a n g /if 4ft. l l attested i n the t r a n s l a t i o n s o f t h e Kosa and Madhyanta-vibhdga.

ffy^fc~$t
250

f^^L ,

j]c

s o

- s

The l a n d s (hhumi) here a g a i n the b o d h i s a t t v a p a t h , but t o t h e n i n e t h r e e w o r l d - r e a l m s .

251

r e f e r not t o t h e Ten Lands o f stations of existence i n the

The base may, depending on c i r c u m s t a n c e s , be any one o f t h e t h r e e realms o f e x i s t e n c e . K ' u e i - c h i ' s d i s c u s s i o n o f t h e base ( 8 . l ) . i s d i v i d e d i n t o a c o n s i d e r a t i o n o f t h e base from which one f i r s t g i v e s r i s e t o . t h e c o n t e m p l a t i o n o f V i j n a p t i m a t r a t a ( 8 . 1 . l ) and t h e base from which one f i r s t r e a l i z e s V i j n a p t i m a t r a t a ( 8 . 1 . 2 ) . Each, o f t h e s e i s f u r t h e r s u b - d i v i d e d depending on t h e type o f i n d i v i d u a l involved.
252

The d i s c u s s i o n o f t h e base from which one f i r s t g i v e s r i s e t o the c o n t e m p l a t i o n o f V i j n a p t i m a t r a t a ' , ( 8 . 1 . 1 ) i s again d i v i d e d i n t o s e v e r a l p a r t s on t h e b a s i s o f what type o f p r a c t i t i o n e r i s i n v o l v e d : ( l ) t h o s e whose awakening was sudden and d i r e c t , ( 2 ) those whose awakening was g r a d u a l . Each o f t h e s e i s then f u r t h e r s u b - d i v i d e d .
253

The commentators say t h i s . r e f e r s t o t h o s e who e n t e r t h e b o d h i s a t t v a p a t h and p r o c e e d d i r e c t l y t o t h e g o a l , as opposed t o t h o s e who b e g i n i n one o f t h e o t h e r p a t h s and t a k e up t h e b o d h i s a t t v a p r a c t i c e s only l a t e r .
254

On t h i s work see note 1 3 7 above.

255

The wretched d e s t i n i e s a r e b i r t h as a ghost ( p r e t a ) , as a denizen, o f h e l l ( n a i r a y i k a ) o r as an animal ( t i r . y a g y o n i ) . These, a l o n g with, the f a v o r a b l e b i r t h s : as a god (deva) o r as a human (manusya), make up t h e f i v e d e s t i n i e s t o w h i c h one may be r e b o r n . Because e x i s t e n c e i n t h e Realm of'Fbrm(rupa-dhatu) and t h e Realm o f Formlessnes s (arupya-dhatu) i s so p l e a s a n t , t h e i r i n h a b i t a n t s have no i n c e n t i v e t o seek, r e l e a s e o f d e a t h and r e b i r t h . . This i s o f t e n s a i d o f e x i s t e n c e as a god (deva) g e n e r a l l y . T: < X X X i ; $ 6 0 b l 9 - 2 0 . In t h e t e x t c i t e d , t h e v e r s e i s f o l l o w e d by a p r o se s e c t i o n c l a r i f y i n g t h e r a t h e r t e r s e e x p r e s s i o n and syntax o f t h e four, f i v e ^ c h a r a c t e r p h r a s es (pada).

Notes

t o Chapt. V (pp. 79 -

l6l)

258
T h i s r e f e r s , to.those, who. f i r s t f o l l o w t h e sravaka o r pratyeka-buddha path, and l a t e r convert to. the. b o d h i s a t t v a path.

259
I t i s not c l e a r from t h e t e x t o r t h e commentaries e x a c t l y how K ' u e i - c h i understood t h i s d e s i g n a t i o n , which i s rendered i n t o Chinese as pu-ching-sheng-che ^ 3 > '' The t e rm i s mentioned i n t h e Kosa & . commentary to.VI:40c-d ( x x i v . 6 6 ) ; La V a l l e e - P o u s s i n (VI, p. 219) translates: " I I a r r i v e qu'un.Arya, devenu Arya dans une premiere n a i s s a n c e p a r 1 ' a c q u i s i t i o n du f r u i t de Srotaapanna ou Sakrdagamin obtienne dans l ' e x i s t a n c e s u i v a n t e l e f r u i t d' Anagamin. On designe cet Anagamin p a r 1 ' e x p r e s s i o n p a r i v r t t a j a n m a anagami." How t h e term was employed by t h e Yogacarins r e q u i r e s f u r t h e r r e s e a r c h i n t h e Yogacarabhumi. The p r e v i o u s paragraphs d i s c u s s e d t h e base upon which t h e b o d h i s a t t v a f i r s t g i v e s r i s e t o t h e contemplation o f V i j n a p t i m a t r a t a ; t h i s paragraph and t h e one f o l l o w i n g d i s c u s s t h e base upon which the b o d h i s a t t v a has the f i r s t r e a l i z a t i o n o f V i j n a p t i m a t r a t a . T h i s r e f e r s , t o the p a r t i c u l a r s t a t e o f e x i s t e n c e t o which the m e d i t a t o r was born (as t h e r e s u l t o f p a s t deeds) and from which he i n i t i a t e s t h e contemplation. Chia-hsing-shan ^> ^ ^ o c c u r s once i n Hsuan-tsang's J2 t r a n s l a t i o n o f t h e Kosa f o r p r a y o g i k a gunah ( v i r t u e s o f t r a i n i n g ) ; much more o f t e n , however, i t renders simply p r a y o g i k a ( p r e l i m i n a r y o r p r e p a r a t o r y ) i n c o n t r a s t t o u p a p a t t i - p r a t i l a m b h i k a ( a c q u i r e d t h r o u g h birth.).

263
In Hsuan-tsang's t r a n s l a t i o n o f t h e Yogacarabhumi t h e c o r r e s p o n d i n g passage i s found at T: XXX:663a. ^ Pure (anasrava) same as the subsequently
2

d i s c u r s i v e contemplation i s s a i d t o be t h e a c q u i r e d . c o g n i t i o n ; c f . Siddhi, pp.. 406-407VI:47cd

On t h e anagamya stage see Kosa IV:l8a-b ( x i v . 5 1 - 5 b ) , ( x x i v . l 4 a ) and La V a l l e e - P o u s s i n ' s n o t e s .

The term ' d e f i l e m e n t s ' renders samklesa ( t s a - j a n and ' a f f l i c t i o n ' renders k l e s a (fan-nao "IS ) The former i s a g e n e r i c designation-, t h e l a t t e r a r e s p e c i f i c , u s u a l l y enumerated as s i x o r t e n : see below 9-2 and e s p e c i a l l y notes 288 and 294.

208

Notes

t o Chapt. V

(pp. 79 - l 6 l )

267
There are thus f o u r c a t e g o r i e s o f o b s t a c l e s o r o b s t r u c t i o n s ( c f . , t h e t a b l e below). And, as a n a l y z e d below, each o f these has t h r e e forms, i . e . , each o f t h e f o u r occurs i n t h e form o f m a n i f e s t a t i o n s , impregnations and seeds. M a n i f e s t a t i o n s o f each c a t e g o r y a r e t h e a c t u a l ;cccurrehces .of t h e o b s t a c l e i n our e x p e r i e n c e . Impregations or impressions are t h e r e s i d u a l t r a c e s and i m p u r i t i e s l e f t by t h e m a n i f e s t a t i o n s a f t e r they pass out o f e x i s t e n c e . F i n a l l y , t h e seeds are t h e l a t e n t o r p o t e n t i a l d i s p o s i t i o n o f t h e o b s t a c l e s t o come i n t o m a n i f e s t a t i o n at some f u t u r e time.. Each o f t h e s e t h r e e forms i s , i n t h e order g i v en ( i . e . , m a n i f e s t a t i o n s j impregnations, and s e e d s ) , p r o g r e s s i v e l y more d i f f i c u l t t o suppress o r d e s t r o y . Categories and Forms o f t h e O b s t a c l e s each o c c u r i n g i n t h e form o f : . Mani fe st at i o n s

innate A f f l i c t i o n - o b s t a c l e d i s c r i m i n a t i o n - p r o d u c e d innate Wisdom-obstacle . d i s c r i m i n a t i o n - p r o d u c e d

-Impregnations Seeds

268
K ' u e i - c h i ' s d i s c u s s i o n here i s a summary o f the'-CWSL - s e c t i o n (ix,27b-x.3a) on t h e Ten and E l e v e n O b s t a c l e s . He analyzes ' the t h r e e forms ( m a n i f e s t a t i o n s , i m p r e g n a t i o n s and seeds) o f each o f the c a t e g o r i e s o f o b s t a c l e s : t h e p o r t i o n o f the;.obstacle, c o n s t i t u t e d . by t h e a f f l i c t i o n s t h a t . i s i n n a t e (^9.1.l); t h e p o r t i o n o f t h e o b s t a c l e c o n s t i t u t e d by th e a f f l i c t i o n s t h a t i s produced by CvainU discrimination (%9.1.2); t h e p o r t i o n o f the o b s t a c l e b a r r i n g wisdom t h a t i s i n n a t e (9.1.3); and t h e p o r t i o n o f t he o b s t a c l e b a r r i n g wisdom t h a t i s produced by CvainD d i s c r i m i n a t i o n (9.1.4)

269
K ' u e i - c h i ' s d i s c u s s i o n o f t h i s t h r e e - s t a g e on t h e d o c t r i n e i s based

Bodhisattva-bhumi passage found a t T: XXX.562a27-bl4.

270
On t h e t h r e e v a r i e t i e s o f crude dross see Sandhinirmocana IX.28-29 (pp. 145-146 i n Lamotte's ed. and p. 145 o f h i s t r a n s . ) . There i s a l s o a Bodhisattva-bhumi passage d i s c u s s i n g t h r e e v a r i e t i e s o f crude d r o s s , v i s . , t v a g g a t a , p h a l g u g a t a , and s a r a g a t a d a u s t h u l y a ; c f . J . Rahder, Dasabhumika, Appendice, p. 25.

271
The f o l l o w i n g d i s c u s s i o n o f t h e t h r e e p r o c l i v i t i e s i s based on th e Sandhinirmocana passage t h a t corresponds t o Chapt. IX.28-29 o f Lamotte-'s- ed. o f t he T i b e t a n v e r s i o n (pp. 145-146 i n t h e ed. and p. 254 i n t h e t r a n s . ) . P a r t s o f K ' u e i - c h i ' s t e x t a r e d i r e c t quotes

Notes t o Chapt. V (pp. 79 -

l6l)

from the Chinese, t r a n s l a t i o n o f the Sandhinirmocana done by Hsiian- t s a n g (T: XVI.707C); the .quoted p o r t i o n s a r e i n d i c a t e d i n t h e t r a n s l a t i o n below.
2 T 2

T: XVI.707clU-l6

Based p r i m a r i l y on the T i b e t a n v e r s i o n o f the Sandhinirmocana, Lamotte understands t h i s c a t e g o r y o f anusaya ( F r . : l a t r a c e ) somewhat differently. He t r a n s l a t e s (Sandhinirmocana, p. 254):
2 7 3

La t r a c e q u i d e t r u i t son compagnon, a s a v o i r dans l a cinquieme terre. Les p a s s i o n s d ' a c t i v i t e spontanee (asahaja) sont l e compagnon des p a s s i o n s d ' a c t i v i t e innee ( s a h a j a ) . Les premieres n ' e x i s t e n t p l u s a ce moment Cdans l a cinquieme t e r r e H . C'est p o u r q u oi on p a r l e de " t r a c e q u i d e t r u i t son compagnon."
2 T

T: XVI.707cl6-17

275 T h i s a s s e r t i o n i s found i n Gunabhadra's t r a n s l a t i o n o f t h e Lahkavatara a t T: XVI.495all-12.

2 T 6

T: XVI.707cl7-19

277 What f o l l o w s i s a paraphrase o f the Sandhinirmocana at T: XVI.707c22-25.

2 7 8

passage

C h ' a n - t ' i \HLi i s an a b b r e v i a t i o n o f i - c h ' a n - t ' i |^J which t r a n s c r i b e s ' i c c h a n t i k a ' a Buddhist t e c h n i c a l term f o r those who t o t a l l y l a c k the p o t e n t i a l o f Buddha-hood; c r . L a V a l l e e - P o u s s i n ' s n o t e , Siddhi, p. 724. 279 Not h a v i n g comprehended the Mahayana d o c t r i n e a s s e r t i n g t h a t t h e r e i s no d i f f e r e n c e between t h e w o r l d o f s u f f e r i n g (samsara) and l i b e r a t i o n ( n i r v a n a ) , t h e sravaka seeks t o escape from the w o r l d o f s u f f e r i n g i n t o n i r v a n a as. q u i c k l y as p o s s i b l e , not remainin g i n the w o r l d t o b e n e f i t o t h e r b e i n g s . 280 I t i s d i f f i c u l t t o t r a c e t h i s passage i n the one s u r v i v i n g Chinese t r a n s l a t i o n o f the Ratnagotra-vibhaga. The f o u r types o f o b s t a c l e s a r e d i s c u s s e d i n t h e t h i r d s c r o l l (T: XXXI.829al6-b3), but t h e s p e c i f i c p r a c t i c e s by which t h e y are overcome as d i s c u s s e d by K ' u e i - c h i i n the next paragraph are n o t mentioned i n t h e Ratnagotra-vibhaga passage. Turning t o Obermiller's t r a n s l a t i o n o f the T i b e t a n v e r s i o n o f the work, t h e c l o s e s t p a r a l l e l seems t o be t h e passage on pp. 232-233', a l t h o u g h i t i s again d i f f e r e n t from b o t h the C h i n e s e . t r a n s l a t i o n and from K ' u e i - c h i ' s s y n o p s i s .

210
Notes t o Chapt. V (pp. 79 - l 6 l )

28l
The Ten Degrees..of F a i t h , and the Ten Ahodes a r e t h e f i r s t . and second d i v i s i o n s o f the Fifty-two'. Stages o f B o d h i s a t t v a P r a c t i c e ; see H u r v i t z , C h i h - i , p. 363. I n b r i e f the Ten Degrees o f F a i t h a r e : l) faith, 2) m i n d f u l n e s , 3) e f f o r t , 4) wisdom, 5) c o n c e n t r a t i o n , 6) n o n - r e l a p s e , 7) d i v e r s i o n o r t r a n s f e r o f m e r i t , 8) p r o t e c t i o n o f the Dharma, 9) d i s c i p l i n e , and 10) vows. The s i x t h degree i s s i g n i f i c a n t here because at t h i s p o i n t t h e b o d h i s a t t v a becomes confirmed i n h i s p u r s u i t o f t h e Buddha's t e a c h i n g and no. l o n g e r subject t o the i c c h a n t i k a 's l a c k o f f a i t h .

282
See note 28l above; i n b r i e f , t h e Ten Abodes a r e : l ) g i v i n g r i s e t o t h e thought. Cof Enlightenment,1; 2) t h e w e l l - r e g u l a t e d s t a g e ; 3) p r a c t i c e ; 4) noble r e b i r t h .[to t h e c l a n o f TathagatasD; 5) p e r - ; : f e c t i o n o f s k i l l f u l means; 6) r e c t i f i c a t i o n o f thought; 7) no relapse; 8) p e r e n n i a l , y o u t h; 9) D h a r m a p r i n c e ; and 10) c o n s e c r a t i o n or baptism.
f

283
On t h e f o u r types o f n i r v a n a see CWSL (x.9a-10a) T: XXXI.55b.

284
One t r a d i t i o n a l e x p l a n a t i o n o f pratyeka-buddhas i s t h a t t h e y are s a i n t s who a t t a i n Buddha-hood by c o n t e m p l a t i n g t h e p r i n c i p l e o f dependent c o - a r i s i n g (pratTtya-samutpada) as m a n i f e s t i n t h e t w e l v e - f o l d c h a i n o f cause and e f f e c t .

285
The d o c t r i n e d i s c u s s e d here i s found i n a l o n g passage t r e a t i n g the d i f f e r e n c e s between t h e p a t h o f a b o d h i s a t t v a and t h a t o f the sravakas and pratyeka-buddhas; i n G-unabhadra's Chinese t r a n s - l a t i o n i t i s found a t T: XII.219c-220b. The t e x t f i r s t d i s c u s s e s f o u r types ' of p e r s i s t e n t : " a f f l i c t i o n t h a t can e v e n t u a l l y be s e v e r ed by t h e sravakas and pratyeka-buddhas. I t then d i s c u s s e s a f i f t h a f f l i c t i o n , t h a t o f n e s c i e n c e , which i s s i g n i f i c a n t l y d i f f e r e n t from the o t h e r f o u r i n t h a t i t can be c o m p l e t e l y severed o n l y by a, b o d h i s a t t v a who becomes a Buddha. C f . t h e E n g l i s h t r a n s l a t i o n o f the SrTmala-devT Sutra done by A. and H. Wayman (pp. 84-85),. and see a l s o t h e note c o n c e r n i n g (p. 84, n. 56) t h e f i r s t f o u r a f f l i c t i o n s and t h e i r c o r r e l a t i o n w i t h t h e Abhidharma s u b d i v i s i o n o f t h e term upadana.
?

286
The f i r s t f o u r o f t h e s e a r e c o n s i d e r e d t o be t h e a f f l i c t i o n - o b s t a c l e and t h e l a s t t o he t h e wisdom-obstacle.

287
T'ai-hsu. (p. 1082) e x p l a i n s t h a t , i f the doubts a r i s i n g as a r e s u l t o f n e s c i e n c e a r e a r e s u l t o f d i s c r i m i n a t i o n , t h e y a r e severed a l l at once; whereas, i f t h e y are i n n a t e , t h e y a r e severed b i t by b i t .

Notes

t o Chapt. V

(pp. 7 9

-II61)

The S i x A f f l i c t i o n s ( k l e s a ) a r e : 1) r a g a (greed o r covetousness ) 2) p r a t i g h a ( h o s t i l i t y o r anger) 3) moha ( d e l u s i o n o r f o l l y ) k) mana ( c o n c e i t or p r i d e ) 5) v i c i k i t s a (doubt) 6) k u d r s t i ( f a l s e views o r p r e j u d i c e ) These a r e d i s c u s s e d i n a l l t h e b a s i c Abhidharma works; c f . esp. CWSL ( v i . l 2 b - 1 4 b ) .
289

The Seven P r o c l i v i t i e s (anusaya) are 1) kamaraga ( c r a v i n g f o r p l e a s u r e o r s e n s u a l d e s i r e ) 2) p r a t i g h a ( h o s t i l i t y ) 3) bhavaraga ( c r a v i n g f o r e x i s t e n c e o r r e b i r t h ) h) mana ( p r i d e o r c o n c e i t ) 5) a v i d y a (nescience) 6) d r s t i ( f a l s e views) 7) v i c i k i t s a o r v i m a t i (doubts) The E i g h t Envelopments (paryavasthana) a r e : 1) ahrTkya (shamelessness) 2) anapatrapya (immodesty) 3) T r s y a (envy) k) matsarya ( a v a r i c e ) 5) auddhatya ( d i s s i p a t i o n ) 6) k a u d r t y a ( r e g r e t o r remorse) 7) styana ( t o r p o r ) 8) middha (drowsiness) The Nine F e t t e r s (samyojana) are 1) anunaya (attachment o r d e s i r e ) 2) p r a t i g h a ( h o s t i l i t y ) 3) mana ( p r i d e o r c o n c e i t ) h) a v i d y a (nescience ) 5) d r s t i ( f a l s e views) 6) paramarsa ( c l i n g i n g ) 7) v i c i k i t s a (doubt) 8) T r s y a (envy) 9) matsarya ( a v a r i c e ) 292 The Ten A f f l i c t i o n s comprise t h e f i r s t f i v e o f t h e a f f l i c t i o n s l i s t e d above i n note 288 a l o n g w i t h t h e f i v e v a r i e t i e s o f t h e s i x t h , k u d r s t i (false views). The l a t t e r 7 f i v e a r e : 1) s a t k a y a d r s t i : t h e erroneous view o f i n d i v i d u a l i t y . 2) a n t a g r a h a d r s t i : t h e view t h a t c l i n g s t o t h e extreme o f e t e r n a l i s m o r n i h i l i s m . 3) m i t h y a d r s t i : f a l s e views g e n e r a l l y , p r e j u d i c e s .

212

Notes

Chapt. V

(pp. 79 - l 6 l )

Cf.

CWSL
293

4) d r s t i . paramarsa: t o . c o n s i d e r e x c e l l e n t and . conducive t o . p u r i t y any o t h e r f a l s e views. 5) s l l a v r a t a . p a r a m a r s a : t o c o n s i d e r ..excellent; and conducive t o p u r i t y a code o f moral p r e c e p t s based on any f a l s e views.

(yi.l4h-15b).

The d o c t r i n e o f the Ten D i s t r a c t i o n s i s not a commonly encountered enumeration. -K'uei-chi mentions these i n h i s "Chapter on the. S e v e r i n g o f A f f l i c t i o n " (.286a4; c f . note 295 below) , but does not l i s t o r d i s c u s s them i n d i v i d u a l l y . 294 ' The Ten D i s c r i m i n a t i o n s are t r e a t e d i n the ,_ _ _ Mahayana-sutra(p. 136).

lahkdra
295

(XI : 7 7 ) ; see L e v i ' s e d i t i o n

(p. 76) and. t r a n s l a t i o n

The "Essay on the S e v e r i n g o f O b s t a c l e s " i s the seventh essay o r c h a p t e r o f t h e Ta-sheng. fa-yuan, .i-tin ehang (no. 26), T: XLV.282a-287b. I n s e c t i o n e i g h t o f t h i s essay (285a-286a) K ' u e i - c h i d i s c u s s e s t h e s e and o t h e r groups o f a f f l i c t i o n s , o b s t a c l e s , e t c . 2-96 - - The. d o c t r i n e o f the two emptinesses i s a b a s i c Mahayana d o c t r i n e t h a t r e c e i v e s much a t t e n t i o n i n the Yogacara t r e a t i s e s . . The. emptiness o f t h e i n d i v i d u a l (pudgala) i s a v a r i a n t term f o r the emptiness o f the s e l f . The a r h a t s o f the l e s s e r two v e h i c l e s a r e s a i d to r e a l i z e the emptiness o f the s e l f o r the i n d i v i d u a l , but o n l y b o d h i s a t t v a s r e a l i z e a l s o the emptiness o f a l l elements o f e x p e r i e n c e (.dharmas); a c c o r d i n g t o the Y o g a c a r i n s , t h e y do t h i s by the c o n t e m p l a t i on of V i j n a p t i m a t r a t a . The important p o i n t n e c e s s a r y t o understand the f o l l o w i n g d i s c u s s i o n i s . t h a t , s i n c e the i n d i v i d u a l i s s i m p l y an a g g r e g a t i o n o f dharmas, t h e '-.emptiness o f the i n d i v i d u a l i s subsumed by the emptiness o f dharmas. 297 On the Four Examinations and the Four Exact Comprehensions .see note. 56 above. Shingo (4l5a23-24) comments: "The Examinations contemplate the. emptiness o f what i s apprehended and e l i m i n a t e the n o t i o n o f a t r u l y e x i s t i n g s e l f (atman) and t r u l y , e x i s t i n g dharmas. The Exact Comprehensions contemplate the emptiness o f what apprehends and e l i m i n a t e s o n l y the n o t i o n o f t r u l y e x i s t i n g dharmas." 298 "' The commentators say t h i s r e f e r s t o a passage i n t h e CWSL (.vi.i..22ab) where I t i s s a i d t h a t the Buddha d e c l a r e d the d o c t r i n e o f .the. Twelve E n t r a n c e s ' (the s i x sense f a c u l t i e s and t h e i r r e s p e c t i v e objects.) to. e s t a b l i s h t h e emptiness o f t h e s e l f o r i n d i v i d u a l , w h i l e d e c l a r i n g the d o c t r i n e o f V i j n a p t i m a t r a t a t o e s t a b l i s h the emptiness of dharmas. Cf. L a V a l l e e - P o u s s i n ' s . t r a n s l a t i o n . o f the passage (_Siddhi, p. 426); and a l s o V i m s a t i k a IX which. I s c i t e d by K ' u e i - c h i below i n 1 0 . 2 . 2 . .

213
Notes t o Chapt. V (pp. 79 - l 6 l )

299
The l o g i c a l e r r o r i n v o l v e d i n the. o b j e c t i o n i s q u i t e rudimentary: t h e o b j e c t o r f a i l s t o . r e c o g n i z e the. v a l i d i t y . o f t h e modus t o l l e n s argument:
P 3

' ~p ' N o n s u b s t a n t i a l i t y ' renders 'nairatmya'; dharma-nairatmya (fa-wu-wo >^ ) and pudgala-nairatmya. (sheng-wu-wo ^ . ^ j * ) are e q u i v a l e n t t o t h e emptiness o f dharmas and the emptiness o f t h e self.
3 0 0

301
T h i s i s from t h e 9th Verse i n Hsuan-tsang's t r a n l a t i o n (T: XXXI.75b26). K ' u e i - c h i c i t e s o n l y the second h a l f o f the v e r s e : the f i r s t h a l f e x p l a i n s t h a t t h e n o n s u b s t a n t i a l i t y o f the s e l f i s e n t e r e d by means o f the d o c t r i n e o f t h e Twelve-: .Entrances . See note 298 above on CWSL ( v i i . 2 2 a b ) which p r e s e n t s t h e same view. The ku ( t h e r e f o r e , because) s h o u l d be punctuated w i t h t h i s phrase r a t h e r than t h e one f o l l o w i n g as i n t h e Taisho e d i t i o n ; t h e f o u r - f o u r rhythm i s broken i n e i t h e r case.
3 0 2

303
Here and below, when K ' u e i - c h i speaks o f the c o n t e m p l a t i o n of t h e i n d i v i d u a l and the dharmas, he means s p e c i f i c a l l y t h e contemplation o f t h e i r emptiness.

304
Thus t h e contemplation o f V i j n a p t i m a t r a t a can be seen as b o t h broad and l i m i t e d i n i t s range o f e x t e n s i o n . The former a p p l i e s when i t i s c o n s i d e r e d v i s - a - v i s t h e contemplation o f the emptiness of t h e i n d i v i d u a l , and the l a t t e r a p p l i e s v i s - a - v i s t h e contemplatio n of t h e emptiness o f dharmas.

305
The syntax and t h e rhythm o f t h i s passage a r e somewhat irregular. The t r a n s l a t i o n f o l l o w s t h e t r a d i t i o n a l p u n c t u a t i o n i n d i c a t e d by t h e e a r l i e s t Japanese commentators and found i n t h e Taishd the KD and t h e KI e d i t i o n s o f the t e x t . T ' a i - h s u , however, punctuates d i f f e r e n t l y t a k i n g t h e f i r s t p a r t o f t h i s sentence' as t h e l a s t p a r t of the p r e c e d i n g sentence. Thus, he understands t h e c l o s e o f t h e l a s t paragraph and t h e b e g i n n i n g o f t h i s , paragraph as f o l l o w s : The contemplatio n o f V i j n a p t i m a t r a t a ' i s more l i m i t e d i n e x t e n s i o n i n t h a t t h e r e may be cases o f Cthe contemplator of3 t h e emptiness o f t h e i n d i v i d u a l , but t h e y a r e n o t , by v i r t u e o f t h a t , cases o f the c o n t e m p l a t i on o f V i j n a p t i - matrata. When we d i r e c t our a t t e n t i o n t o t h e c o n t e m p l a t i on of the emptiness, o f t h e i n d i v i d u a l , i t must be a n a l y z e d a c c o r d i n g t o t h e above statements. . . .

Notes t o Chapt. V

(pp. 79

l6l)

For tso^ft ( e s t a b l i s h ) some o l d e r v e r s i o n s have chu/fjj^ ( a l l - , in..every c a s e ) , a v a r i a n t , not. n o t e d i n the Taisho apparatus. S h i n g o . r e j e c t s the v a r i a n t ; . Kiben mentions the c o n t r o v e r s y , d e c i d i n g that' chii i s a c c e p t a b l e ; and T'ai-hsu. simply amends h i s e d i t i o n o f the t e x t to: r e ad chu with.no comment. 307 The commentators d i s a g r e e on what the "two" here r e f e r s t o : the Japanese say i t r e f e r s t o the l a s t two s e t s o f a s s e r t i o n s , i . e . , 1 0 . 2 . 3 (2) and (.3), but T ' a i - h s u takes i t t o r e f e r t o the a n a l y s i s o f the contemplation o f V i j n a p t i m a t r a t a i n i t s broad sense and i t s r e s t r i c t e d sense, i .e ., 10.2. 3 ( l ) . The present e d i t i o n o f K ' u e i - c h i ' s Ta-sheng fa-yuan i - l i n ohang (no. 26) does not c o n t a i n an "Essay on Emptiness," and t h e r e seems to.be no i n d i c a t i o n t h a t i t ever d i d . The commentators suggest the p o s s i b i l i t y . t h a t t h i s , may be a r e f e r e n c e t o the work o f someone else.""

215

ABBREVIATIONS

See b i b l i o g r a p h y f o r p u b l i c a t i o n

details.

BEFEO BSOAS BZ
Chih-chou

Bulletin Bulletin Dainihon

de L'Ecole

Francaise of Oriental

d'Extreme-Orient and African Studies

of the School Bukkyo zensho.

See Commentary no. 2, Chapt. IV, p. 71 Ch eng-wei-shih-lun, r e f e r e n c e s t o t h e ed. o f SAEKI J o i n which a l s o a l l o w s easy r e f e r e n c e t o t h e t r a n s , o f La V a l l e e - P o u s s i n .
1

CWSL

Edg./Edgerton

Buddhist Indogaku Indian Journal Kokuyaku

Hybrid

Sanskrit

Grammar and

Dictionary

IBK IHQ JAOS KD

bukkyogaku

kenkyu. Quarterly

l^f/JE-fj^^^^J^^^

Historical

of the American Daizokyo ijj

Oriental ^\
j ^

Society

Toky5:

T5hS Shoin j

, 1928-1932.

KI

Kokuyaku

issaikyo

""* j^J

S e r i e s 2.

T5ky5: D a i t o Shuppansha jKiben

jj^ Jjj^ ^^ _ 1928- . J __

See Commentary no. 3, Chapt. IV, p. 71. Abhidharmakosa o f Vasubandhu, r e f e r e n c e s g i v e f i r s t t h e c h a p t e r and v e r s e number, t h e n t h e s c r o l l and page number i n t h e Chinese ed. o f SAEKI K y o k u g a ^ t ' f ( K y 5 t 5 : Hozokan % j $ | , l 8 8 7 ) . T h i s a l l o w s easy r e f e r e n c e b o t h t o the S a n s k r i t e d i t i o n s and t o t h e t r a n s l a t i o n o f La V a l l e e - P o u s s i n ( P a r i s : Geuthner, 1923-1931) as w e l l .
/

Kosa

La Somme

La Somme du Grand Vehicule

E. Lamotte.

d'Asanga,

t r a d , par

216

Melanges

Chinois

et

Bouddhiques
Chapt. IV, p . 72.

See Commentary no. 6,

Philosophy

East and West

1

La V a l l e e - P o u s s i n s t r a n s , o f t h e

Ch'eng-wei-shih-lun,

Vijrtaptimdtratdsiddhi,

La siddhi

de

Eiuan-tsang.

Sung-tsang i - c h e n * ^ ^ ^ (Rare Books o f t h e Sung Canon), r p t . Commercial P r e s s . T a i s h o ed. o f Chinese Canon, see under TAKAKUSU and WATANABE i n h i h l i o g . See Commentary no. 5, Chapt. IV, p. 72.

jjjf

CWSL t r a n s l a t i o n : Ch'eng Wei-shih Mere Consciousness.

Lun: The Doctrine Ostasiens

of

Wiener Zeitschrift fur'Aie Kunde Sud- und und Arehiv fur Indische Philosophie.
Dainihon zokuzdkyd, hihliog.

see under MAEDA and NAKANO i n

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