大乘五蘊論

As the Blessed One has spoken concerning the five skandhas: ⁽¹⁾ the Form Skandha; ⁽²⁾ the Feeling Skandha; ⁽³⁾ the Perception Skandha; ⁽⁴⁾ the Formation Skandha; and ⁽⁵⁾ the Consciousness Skandha.

I. The Form Skandha

What is the Form Skandha? The Form Skandha consists of the four great elements and the forms derived from the four great elements.

1. The Four Great Elements

What are the four great elements? The four great elements are:

⁽¹⁾ The earth dhatu

⁽²⁾ The water dhatu

⁽³⁾ The fire dhatu

⁽⁴⁾ The wind dhatu

⁽¹⁾ What is the earth dhatu? The earth dhatu is the quality of hardness and solidity (kiên cường tính).

⁽²⁾ What is the water dhatu? The water dhatu is the quality of moisture and fluidity (lưu thấp tính).

⁽³⁾ What is the fire dhatu? The fire dhatu is the quality of warmth and dryness (ôn tháo tính).

⁽⁴⁾ What is the wind dhatu? The wind dhatu is the quality of movement, such as lightness and so forth (khinh đẳng động tính).

2. Forms Derived from the Great Elements (Đại chủng sở tạo sắc)

What are the forms derived from the four great elements? They are the five faculties—the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty—together with the five objects of form, sound, odor, taste, and a portion of the tangible, as well as unmanifest form and so forth.

⁽¹⁾ What is the eye faculty? The eye faculty is a kind of pure form that takes visible form as its object.

⁽²⁾ What is the ear faculty? The ear faculty is a kind of pure form that takes sound as its object.

⁽³⁾ What is the nose faculty? The nose faculty is a kind of pure form that takes odor as its object.

⁽⁴⁾ What is the tongue faculty? The tongue faculty is a kind of pure form that takes taste as its object.

⁽⁵⁾ What is the body faculty? The body faculty is a kind of pure form that takes the tangible as its object.

⁽⁶⁾ What is visible form? Visible form is the object-domain of the eye faculty and includes color, shape, and expressive form, and so forth.

⁽⁷⁾ What is sound? Sound is the object-domain of the ear faculty and includes sound caused by appropriated great elements (chấp thọ đại chủng nhân thanh), sound caused by unappropriated great elements (phi chấp thọ đại chủng nhân thanh), and sound caused by both kinds of great elements (câu đại chủng nhân thanh).

⁽⁸⁾ What is odor? Odor is the object-domain of the nose faculty and includes fragrant odors, unpleasant odors, and other odors.

⁽⁹⁾ What is taste? Taste is the object-domain of the tongue faculty and includes the six tastes: sweet, sour, salty, pungent, bitter, and bland.

⁽¹⁰⁾ What is a portion of the tangible? A portion of the tangible is the object-domain of the body faculty. It refers to derived tangibles other than the four great elements, namely smoothness, roughness, heaviness, lightness, cold, hunger, and thirst.

⁽¹¹⁾ What is meant by unmanifest form? Unmanifest form is form that is invisible and offers no resistance (vô kiến vô đối). This kind of form arises from manifest karma and samadhi, that is, meditative concentration.

II. The Feeling Skandha

What is the Feeling Skandha? The Feeling Skandha consists of three kinds of reception: ⁽¹⁾ suffering; ⁽²⁾ pleasure; and ⁽³⁾ neither suffering nor pleasure.

⁽¹⁾ Pleasure is that, when the experienced object ceases, there is a desire to be reunited with it (diệt thời hữu hòa hợp dục).

⁽²⁾ Suffering is that, when the experienced object arises, there is a desire to oppose it and be separated from it (sinh thời hữu quai ly dục).

⁽³⁾ Neither suffering nor pleasure is that, with respect to the experienced object, neither of the foregoing desires is present.

III. The Perception Skandha

What is the Perception Skandha? The Perception Skandha is the apprehension of the various characteristics of objects (ư cảnh giới thủ chủng chủng tướng).

IV. The Formation Skandha

What is the Formation Skandha? Apart from feeling and perception, the Formation Skandha consists of ⁽¹⁾ the other mental factors and ⁽²⁾ formations not associated with mind (bất tương ưng hành).

1. Mental Factors

What are the other mental factors? They are the dharmas associated with mind apart from feeling and perception.

These comprise fifty-one dharmas, divided into six classes as follows:

⁽¹⁾ The five universally operative factors: contact, attention, feeling, perception, and volition.

⁽²⁾ The five object-determining factors: aspiration, determination, mindfulness, samadhi, and wisdom.

⁽³⁾ The eleven wholesome factors: faith, moral shame, moral dread, non-greed as a wholesome root, non-hatred as a wholesome root, non-delusion as a wholesome root, diligence, pliancy, heedfulness, equanimity, and non-harming.

⁽⁴⁾ The six primary afflictions: greed, hatred, pride, ignorance, views, and doubt.

⁽⁵⁾ The twenty secondary afflictions: wrath, resentment, concealment, spite, envy, stinginess, deceit, guile, haughtiness, and harmfulness; shamelessness and lack of moral dread; torpor, restlessness, lack of faith, laziness, heedlessness, forgetfulness, distraction, and incorrect knowing.

⁽⁶⁾ The four indeterminate factors: regret, sleep, initial examination, and sustained examination.

⁽¹⁾ The Five Universally Operative Factors

1. What is contact? Contact has as its nature the discernment arising from the conjunction of three dharmas—the faculty, the object, and consciousness (tam hòa hợp phân biệt vi tính).

2. What is attention? Attention has as its nature the function of arousing the mind and making it alert (năng linh tâm phát ngộ vi tính).

3. Feeling is as explained above.

4. Perception is likewise as explained above.

5. What is volition? Volition has as its nature mental karma that impels the mind to act with regard to merit, fault, or that which is neither (ư công đức quá thất cập câu tương vi, linh tâm tạo tác ý nghiệp vi tính).

⁽²⁾ The Five Object-Determining Factors

1. What is aspiration? Aspiration has as its nature the longing for desirable things (ư khả ái sự hy vọng vi tính).

2. What is determination? Determination has as its nature confirming, in accordance with what one has understood, matters that have been fully ascertained (ư quyết định sự tức như sở liễu ấn khả vi tính).

3. What is mindfulness? Mindfulness has as its nature clearly remembering familiar matters and causing the mind not to forget them (ư quán tập sự linh tâm bất vong minh ký vi tính).

4. What is samadhi? Samadhi has as its nature gathering the mind without allowing it to become dispersed, causing it to remain one-pointedly focused upon the matter being contemplated (ư sở quán sự linh tâm nhất cảnh bất tán vi tính).

5. What is wisdom? Wisdom has as its nature the discernment of dharmas with respect to the matter being contemplated (ư bỉ trạch pháp vi tính). It may discern that matter as being in accordance with reason, as not being in accordance with reason, or as belonging to neither of these two cases (hoặc như lý sở dẫn, hoặc bất như lý sở dẫn, hoặc câu phi sở dẫn).

⁽³⁾ The Eleven Wholesome Factors

1. What is faith? Faith has as its nature a mind of purity that is entirely rightly accordant with and receptive to karma and its fruits, the truths, and the Three Jewels (ư nghiệp quả chư đế bảo trung cực chính phù thuận tâm tịnh vi tính).

2. What is moral shame? Moral shame has as its nature the sense of shame regarding sinful deeds that arises from self-respect or regard for the Dharma (tự tăng thượng cập pháp tăng thượng, ư sở tác tội tu sỉ vi tính).

3. What is moral dread? Moral dread has as its nature the sense of shame regarding sinful deeds that arises from regard for the world's censure (thế tăng thượng ư sở tác tội tu sỉ vi tính).

4. What is non-greed? Non-greed has as its nature non-attachment and profound revulsion toward greed, which it counteracts (tham đối trị linh thâm yếm hoạn vô trước vi tính).

5. What is non-hatred? Non-hatred has loving-kindness as its nature and counteracts hatred (sân đối trị dĩ từ vi tính).

6. What is non-delusion? Non-delusion has as its nature true and correct practice in accordance with reality and counteracts delusion (si đối trị dĩ kỳ như thật chính hành vi tính).

7. What is diligence? Diligence has as its nature the mind's courageous application to wholesome matters and counteracts laziness (giải đãi đối trị, tâm ư thiện phẩm dũng hãn vi tính).

8. What is pliancy? Pliancy has as its nature the harmonious, easeful, and capable state of body and mind and counteracts rigidity and heaviness (thô trọng đối trị, thân tâm điều sướng kham năng vi tính).

9. What is heedfulness? Heedfulness counteracts heedlessness. Through non-greed, non-hatred, non-delusion, and diligence, and by relying upon heedfulness, unwholesome dharmas are abandoned and the wholesome dharmas that counteract them are cultivated (phóng dật đối trị, tức thị vô tham nãi chí tinh tiến y thử cố xả bất thiện pháp, cập tức tu bỉ đối trị thiện pháp).

10. What is equanimity? Equanimity is that upon which non-greed, non-hatred, non-delusion, and diligence depend, thereby causing the mind to attain evenness, uprightness, and effortlessness. Through this dharma, after defiled dharmas have been eliminated, the mind abides undefiled (tức vô tham nãi chí tinh tiến y chỉ thử cố hoặch đắc sở hữu tâm bình đẳng tính, tâm chính trực tính, tâm vô phát ngộ tính. hựu do thử cố ư dĩ trừ khiển nhiễm ô pháp trung vô nhiễm an trụ).

11. What is non-harming? Non-harming has compassion as its nature and counteracts harmfulness (hại đối trị dĩ bi vi tính).

⁽⁴⁾ The Six Primary Afflictions

1. What is greed? Greed has as its nature defiled craving and attachment toward the five clinging skandhas (ư ngũ thủ Uẩn nhiễm ái đam trước vi tính).

2. What is hatred? Hatred has as its nature the wish to injure the happiness of sentient beings (ư hữu tình lạc tác tổn hại vi tính).

3. What is pride? Pride is of seven kinds: first, pride; second, surpassing pride; third, pride beyond pride; fourth, self-pride; fifth, pride of superiority; sixth, inferior pride; and seventh, perverse pride. ⁽¹⁾ What is pride?

Pride has as its nature the arrogant thought that one is superior to those inferior to oneself, or equal to those equal to oneself. ⁽²⁾ What is surpassing pride? Surpassing pride has as its nature the arrogant thought that one is superior to those equal to oneself, or equal to those superior to oneself. ⁽³⁾ What is pride beyond pride? Pride beyond pride has as its nature the arrogant thought that one is superior to those superior to oneself. ⁽⁴⁾ What is self-pride?

Self-pride has as its nature the arrogant contemplation of the five clinging skandhas as the self or as belonging to the self. ⁽⁶⁾ What is pride of superiority? Pride of superiority has as its nature the arrogant thought that one has already attained a supreme and excellent dharma that one has not attained. What is inferior pride?

Inferior pride has as its nature a debased arrogance whereby, although one is greatly surpassed, one considers oneself only slightly inferior. ⁽⁷⁾ What is perverse pride? Perverse pride has as its nature the arrogant thought that one possesses virtues when in truth one possesses none.

4. What is ignorance? Ignorance has as its nature the absence of knowledge and the failure to understand clearly karma and its fruits, the truths, and the Three Jewels (ư nghiệp quả cập đế bảo trung vô trí vi tính). Ignorance is of two kinds: ⁽¹⁾ the ignorance inherent in the nature of sentient beings and present from birth, namely “innate ignorance”; and ⁽²⁾ ignorance arising from erroneous discrimination and reflection contrary to the truths, namely “discriminatively arisen ignorance.” There is also “desire-realm-entwined ignorance,” which accompanies desire-realm-entwined greed and desire-realm-entwined hatred. These are called the three “unwholesome roots”: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion.

5. What are views? Views refers to five views: first, the view of a real personality; second, the view of extremes; third, wrong view; fourth, attachment to views; and fifth, attachment to precepts and observances. ⁽¹⁾ What is the view of a real personality?

The view of a real personality has as its nature defiled wisdom that contemplates the five clinging skandhas as the self or as belonging to the self (ư ngũ thủ Uẩn tùy quán vi ngã hoặc vi ngã sở, nhiễm ô huệ vi tính). ⁽²⁾ What is the view of extremes? The view of extremes has as its nature defiled wisdom that, through the intensified force of the view of a real personality, consequently contemplates the five clinging skandhas as either eternal or annihilated (tức do bỉ tăng thượng lực cố, tùy quán vi thường hoặc phục vi đoạn, nhiễm ô huệ vi tính). ⁽³⁾ What is wrong view?

Wrong view has as its nature defiled wisdom that denies causes, denies results, denies causal efficacy, or destroys wholesome matters (hoặc báng nhân hoặc phục báng quả, hoặc báng tác dụng hoặc hoại thiện sự, nhiễm ô huệ vi tính). ⁽⁴⁾ What is attachment to views? Attachment to views has as its nature defiled wisdom that regards the preceding three views and the skandhas upon which they depend as supreme, highest, most excellent, and ultimate (tức ư tam kiến cập bỉ sở y chư uẩn, tùy quán vi tối vi thượng vi thắng vi cực, nhiễm ô huệ vi tính). ⁽⁵⁾ What is attachment to precepts and observances?

Attachment to precepts and observances has as its nature defiled wisdom that regards precepts and observances, and the skandhas upon which they depend, as purity, liberation, and deliverance (ư giới cấm cập bỉ sở y chư uẩn, tùy quán vi thanh tịnh, vi giải thoát, vi xuất ly, nhiễm ô huệ vi tính).

6. What is doubt? Doubt has as its nature hesitation and uncertainty concerning the truths (ư đế đẳng dụ dự vi tính).

Among these six primary afflictions, the last three views and doubt arise only through erroneous discrimination and reflection. The others are both innate, being present from birth, and discriminatively arisen, arising through discrimination.

⁽⁵⁾ The Twenty Secondary Afflictions

The Ten Minor Secondary Afflictions

1. What is wrath? Wrath has as its nature a distressed and irritated mind when confronted with adverse circumstances (ngộ hiện tiền bất nhiêu ích sự tâm tổn não vi tính).

2. What is resentment? Resentment has as its nature harboring a grudge and refusing to relinquish it (kết oán bất xả vi tính).

3. What is concealment? Concealment means covering up. It has as its nature the concealment of one's own offenses (ư tự tội phú tàng vi tính).

4. What is spite? Spite has as its nature uttering vicious and abusive words (phát bạo ác ngôn vưu thư vi tính).

5. What is envy? Envy means jealousy. It has as its nature a jealous mind toward the prosperity of others (ư tha thịnh sự tâm đố vi tính).

6. What is stinginess? Stinginess means miserliness and parsimony. It has as its nature a possessive mind unwilling to give (thí tương vi tâm lận vi tính).

7. What is deceit? Deceit means deception. It has as its nature fabricating unreal circumstances in order to deceive others (vị cuống tha trá hiện bất thật sự vi tính).

8. What is guile? Guile is deviousness and lack of candor. It has as its nature a crooked mind that temporarily conceals one's own faults (phú tàng tự quá phương tiện sở nhiếp tâm khúc vi tính).

9. What is haughtiness? Haughtiness has as its nature an arrogant and self-important mind based upon attachment to one's own prosperity (ư tự thịnh sự nhiễm trước cứ ngạo tâm thị vi tính).

10. What is harmfulness? Harmfulness has as its nature inflicting injury and distress upon sentient beings (ư chư hữu tình tổn não vi tính).

The Two Intermediate Secondary Afflictions

11. What is shamelessness? Shamelessness has as its nature committing offenses without feeling ashamed of oneself (ư sở tác tội bất tự tu sỉ vi tính).

12. What is lack of moral dread? Lack of moral dread has as its nature committing offenses without feeling ashamed before others (ư sở tác tội bất tu sỉ tha vi tính).

The Eight Major Secondary Afflictions

13. What is torpor? Torpor has as its nature obscurity and dullness arising because the mind is neither harmonious and easeful nor capable (tâm bất điều sướng vô sở kham năng mông muội vi tính).

14. What is restlessness? Restlessness has as its nature a mind that is not quiet and tranquil (tâm bất tịch tĩnh vi tính).

15. What is lack of faith? Lack of faith is that which faith counteracts. It has as its nature an impure mind that does not rightly believe in and follow karma and its fruits, and so forth (tín sở đối trị, ư nghiệp quả đẳng bất chính tín thuận, tâm bất thanh tịnh vi tính).

16. What is laziness? Laziness is that which diligence counteracts. It has as its nature a mind that does not apply itself courageously to wholesome matters (tinh tiến sở trị, ư chư thiện phẩm tâm bất dũng mãnh vi tính).

17. What is heedlessness? Heedlessness has as its nature the mind's failure, because of greed, hatred, delusion, and laziness, to guard against the afflictions and to cultivate wholesome matters (tức do tham sân si giải đãi cố, ư chư phiền não tâm bất phòng hộ, ư chư thiện phẩm tâm bất tu tập vi tính).

18. What is forgetfulness? Forgetfulness has as its nature the mind's inability, because of defiled mindfulness, clearly to remember wholesome dharmas (nhiễm ô niệm ư chư thiện pháp bất năng minh ký vi tính).

19. What is distraction? Distraction has as its nature the mind's dispersion and wandering because of greed, hatred, and delusion (tham sân si phân tâm lưu đãng vi tính).

20. What is incorrect knowing? Incorrect knowing has as its nature failing, while actions of body, speech, and mind are presently occurring, to abide in correct knowing and instead acting according to erroneous understanding (ư thân ngữ ý hiện tiền hành trung, bất chính y trụ vi tính).

⁽⁶⁾ The Four Indeterminate Factors

1. What is regret? Regret has as its nature the remorse that arises when the mind reflects upon an evil deed (tâm biến hối vi tính).

2. What is sleep? Sleep has as its nature an extremely obscured and contracted mind that cannot function freely (bất tự tại chuyển tâm cực muội lược vi tính).

3. What is initial examination? Initial examination means seeking. It has as its nature the discriminative thought and wisdom that seek the distinct meanings conceived by mental consciousness, setting the mind in motion in a coarse manner (năng tầm cầu ý ngôn phân biệt tư huệ sai biệt linh tâm thô vi tính).

4. What is sustained examination? Sustained examination has as its nature the discriminative thought and wisdom that closely investigate the distinct meanings conceived by mental consciousness, setting the mind in motion in a subtle manner (năng ti sát ý ngôn phân biệt tư huệ sai biệt linh tâm tế vi tính).

Initial examination means searching: when the mind first and suddenly encounters an object of the sixth consciousness, it vigorously and coarsely seeks the names and meanings of dharmas.

Sustained examination means close investigation: when the mind first and suddenly encounters an object of the sixth consciousness, it subtly and closely investigates the names and meanings of dharmas.

Initial and sustained examination both take portions of thought and wisdom as their substance, names, phrases, and meanings as their objects, and searching and close investigation as their modes of activity. Furthermore, fascicle five of the Yogacarabhumi-sastra discusses the distinctions among initial examination, sustained examination, and discrimination. Discrimination is the intrinsic function of mind and mental factors and is also another name for mind and mental factors. Discrimination has a broader meaning than initial and sustained examination, which are merely components of discrimination.

Initial examination was formerly translated as “reflection” and was divided into wholesome reflection and unwholesome reflection. Thus there are the three unwholesome reflections, also called the three evil reflections: reflection upon sensual desire (reflection of greed), reflection of hatred (reflection of anger), and reflection of harming (reflection of affliction). Their opposites are the three wholesome reflections: reflection upon freedom from desire (seclusion, renunciation, or deliverance), reflection of non-hatred (non-anger), and reflection of non-harming (non-affliction).

Bodhisattva sages also possess eight kinds of reflection called the “Eight Realizations of Great Beings” or the “Great Beings' Eight Recollections”: ⁽¹⁾ the realization of few desires; ⁽²⁾ the realization of contentment; ⁽³⁾ the realization of seclusion; ⁽⁴⁾ the realization of diligence; ⁽⁵⁾ the realization of right mindfulness; ⁽⁶⁾ the realization of right concentration; ⁽⁷⁾ the realization of right wisdom; and ⁽⁸⁾ the realization of freedom from frivolous discourse.

All belong to wholesome reflection.

2. Formations Not Associated with Mind

What are formations not associated with mind? Formations not associated with mind are provisionally established on the basis of the relative conditions of form, mind, and mental factors. They are merely imputed dharmas and do not truly exist; it cannot be definitively asserted that they are different in nature or not different in nature (y sắc, tâm, tâm pháp phận vị, đãn giả kiến lập, bất khả thi thiết quyết định dị tính cập bất dị tính).

These formations not associated with mind comprise the following fourteen kinds: ⁽¹⁾ acquisition, ⁽²⁾ the attainment of non-perception, ⁽³⁾ the attainment of cessation, ⁽⁴⁾ existence as a non-percipient being, ⁽⁵⁾ the life faculty, ⁽⁶⁾ commonality of species, ⁽⁷⁾ arising, ⁽⁸⁾ aging, ⁽⁹⁾ duration, ⁽¹⁰⁾ impermanence, ⁽¹¹⁾ collections of names, ⁽¹²⁾ collections of phrases, ⁽¹³⁾ collections of letters, and ⁽¹⁴⁾ the state of being an ordinary being.

⁽¹⁾ What is acquisition? Acquisition means either obtaining or accomplishing (nhược hoạch nhược thành tựu). Acquisition is further of three kinds: seed, mastery, or present manifestation, as applicable in each case.

⁽²⁾ What is the attainment of non-perception? “Attainment” here means meditative concentration. The attainment of non-perception, that is, the concentration of non-perception, has abandoned greed pertaining to the All-Pure level but has not abandoned greed pertaining to the higher levels. With the attention of renouncing perception as its preliminary, it has as its nature the cessation of mind and mental factors that do not operate continuously (dĩ ly biến tịnh tham vị ly thượng tham, do xuất ly tưởng tác ý vi tiên, bất hằng hiện hành tâm tâm pháp diệt vi tính).

⁽³⁾ What is the attainment of cessation? The attainment of cessation, that is, the concentration of cessation, has abandoned greed pertaining to the concentration of the sphere of nothingness. From the highest state of existence, namely the concentration of the sphere of neither perception nor non-perception, one seeks to advance still further. With the attention of bringing perception entirely to rest as its preliminary, it has as its nature the cessation of all mind and mental factors that do not operate continuously and of a portion of those mind and mental factors that operate continuously (dĩ ly vô sở hữu xứ tham, tùng đệ nhất hữu cánh cầu thắng tiến, do chỉ tức tưởng tác ý vi tiên, bất hằng hiện hành cập hằng hành nhất phận tâm tâm pháp diệt vi tính).

⁽⁴⁾ What is existence as a non-percipient being? Existence as a non-percipient being, that is, the heaven of non-percipient beings, is the fruit of the attainment of non-perception. After non-percipient sentient beings are born in that heaven, it has as its nature the cessation of mind and mental factors that do not operate continuously (vô tưởng đẳng chí quả, vô tưởng hữu tình thiên trung sinh dĩ, bất hằng hiện hành tâm tâm pháp diệt vi tính).

⁽⁵⁾ What is the life faculty? The life faculty has as its nature the definitively established duration within a commonality of species into which one has been led by previous karma (ư chúng đồng phận trung tiên nghiệp sở dẫn, trụ thời quyết định vi tính).

⁽⁶⁾ What is commonality of species? Commonality of species has as its nature the mutual similarity among sentient beings of the same class (chư hữu tình tự loại tương tự vi tính).

⁽⁷⁾ What is arising? Arising has as its nature the coming into existence, within a commonality of species, of formations that previously did not exist (ư chúng đồng phận trung, chư hành bổn vô kim hữu vi tính).

⁽⁸⁾ What is aging? Aging has as its nature the continuous alteration of those very formations (tức như thị chư hành tương tục biến dị vi tính).

⁽⁹⁾ What is duration? Duration has as its nature the continuous course of those very formations (tức như thị chư hành tương tục tùy chuyển vi tính).

⁽¹⁰⁾ What is impermanence? Impermanence has as its nature the continuous decay and cessation of those very formations (tức như thị chư hành tương tục tạ diệt vi tính).

⁽¹¹⁾ What is a collection of names? A name is a designation or noun, while “collection” has the sense of a heap, mass, accumulation, group, or aggregate, and so forth. A collection of names has as its nature those “verbal designations” that express the intrinsic nature of dharmas (chư pháp tự tính tăng ngữ vi tính).

⁽¹²⁾ What is a collection of phrases? A phrase is a sentence. A collection of phrases has as its nature those “verbal designations” that express the distinctions among dharmas (chư pháp sai biệt tăng ngữ vi tính).

⁽¹³⁾ What is a collection of letters? A collection of letters has letters of the alphabet as its nature. Because they make the preceding two kinds—collections of names and phrases—externally manifest, they are also called “manifesters.” Because they serve as the basis upon which names and phrases reveal meaning, they are also called “letters” or “characters.” They do not change according to differences among names and phrases (chư tự vi tính. dĩ năng biểu chương tiền nhị chủng cố diệc danh vi hiển. Do dữ danh cú vi sở y chỉ hiển liễu nghĩa cố diệc danh vi tự. Phi sai biệt môn sở biến dị cố).

⁽¹⁴⁾ What is the state of being an ordinary being? “Different” means distinct, and “being” means a class of beings. Because ordinary beings differ from sages, they are called “different beings.” Furthermore, “being” refers to the arising of diverse wrong views and afflictions, the creation of diverse karma, and the subsequent experience of results and birth among diverse classes of beings; hence the term “different being.” In brief, “different being” refers to ordinary sentient beings who wander in samsara among the different destinies. The state of being an ordinary being has as its nature the non-attainment of the noble dharmas (ư chư thánh pháp bất đắc vi tính).

The kinds of dharmas enumerated above constitute the Formation Skandha.

V. The Consciousness Skandha

What is the Consciousness Skandha? The Consciousness Skandha has as its nature the discernment and cognition of its objects (ư sở duyên cảnh liễu biệt vi tính).

Mind

Because the Consciousness Skandha has the character of gathering and accumulating, it is also called mind. Furthermore, because the Consciousness Skandha is included within the meaning of the mental faculty, it is also called the mental faculty (diệc danh tâm ý, do thái tập cố, ý sở nhiếp cố).

Alaya Consciousness

The supreme meaning of mind is the alaya consciousness. Why is this? It is because the seeds of all formations are gathered and accumulated within this consciousness (do thử thức trung chư hành chủng tử giai thái tập cố).

Furthermore, the operation by which this consciousness takes its object cannot be clearly distinguished; it simply proceeds continuously and uniformly from one moment to the next without end (thử hành duyên bất khả phân biệt, tiền hậu nhất loại tương tục tùy chuyển).

It is also because of this consciousness that, upon emerging from the attainment of cessation, the attainment of non-perception, or existence as a non-percipient being, the active consciousnesses that discern their respective objects arise once again. Depending upon distinct objective conditions, they resume their operations and can continue operating despite being interrupted time and again (do thử cố tùng diệt tận đẳng chí, vô tưởng đẳng chí, vô tưởng sở hữu khởi giả, liễu biệt cảnh danh chuyển thức hoàn sinh, đãi sở duyên duyên sai biệt chuyển cố, sổ sổ gián đoạn hoàn phục chuyển cố).

Moreover, this consciousness causes birth and death to revolve continuously (hựu linh sinh tử lưu chuyển toàn hoàn cố).

The Meaning of Alaya Consciousness

Alaya consciousness means that this consciousness gathers and stores all seeds (năng nhiếp tạng nhất thiết chủng tử cố). It also gathers and stores the appearance of the self (năng nhiếp tạng ngã mạn tướng cố). Furthermore, it takes the body as its object (duyên thân vi cảnh giới cố).

The Meaning of Adana Consciousness

This same consciousness is also called adana consciousness because it appropriates and sustains this body (năng chấp trì thân cố).

The Supreme Mental Faculty

The supreme meaning of the mental faculty is the consciousness that takes alaya consciousness as its object and is constantly associated with self-delusion, the view of self, self-pride, self-love, and so forth. This mental faculty continues uniformly from one moment to the next without end, except when the fruit of arhatship has been attained and when the Noble Path or the attainment of cessation is presently manifest (Tối thắng ý giả vị duyên a lại gia thức vi cảnh, hằng dữ ngã si, ngã kiến, ngã mạn cập ngã ái đẳng tương ưng chi thức, tiền hậu nhất loại tương ưng tùy chuyển, trừ a la hán quả cập dư thánh đạo, diệt tận đẳng chí hiện tại tiền vị).

VI. The Meaning of Skandha

Question: For what reason is it called a skandha?

Answer: It is called a skandha because it means “accumulation.” That is, it comprehensively includes all the diverse forms, feelings, perceptions, formations, and consciousnesses belonging to the various classes, destinies, and places within the continuum of the world (dĩ tích tụ nghĩa thuyết danh vi uẩn, vị thế tương tục phẩm loại thú xứ sai biệt sắc đẳng tổng lược nhiếp cố).

VII. The Twelve Ayatanas

There are also twelve ayatanas:

1. The eye ayatana

2. The form ayatana

3. The ear ayatana

4. The sound ayatana

5. The nose ayatana

6. The odor ayatana

7. The tongue ayatana

8. The taste ayatana

9. The body ayatana

10. The tangible ayatana

11. The mental-faculty ayatana

12. The dharma ayatana

The five ayatanas of the eye, ear, nose, tongue, and body, and the four ayatanas of form, sound, odor, and taste, have already been explained above.

The tangible ayatana comprises the four great elements and the portion of the tangible described above.

The mental-faculty ayatana is precisely the Consciousness Skandha.

The dharma ayatana comprises the three skandhas of feeling, perception, and formation, unmanifest form, and the unconditioned dharmas.

Unconditioned Dharmas

What are the unconditioned dharmas? They are unconditioned space, unconditioned cessation without discernment, unconditioned cessation through discernment, and unconditioned suchness.

1. What is space? It accommodates and receives all forms (nhược dung thọ chư sắc).

2. What is cessation without discernment? It is cessation that is not liberation from bondage to the three realms (nhược diệt phi ly hệ). What does this mean? It means that, although it is not brought about by counteracting the afflictions, the skandhas ultimately do not arise (vị ly phiền não đối trị nhi chư uẩn tất cánh bất sinh).

3. What is cessation through discernment? It is cessation that is liberation from bondage to the three realms (nhược diệt thị ly hệ). What does this mean? It means that, because the afflictions have been counteracted, the skandhas ultimately never arise again (vị do phiền não đối trị cố chư uẩn tất cánh bất sinh).

4. What is suchness? Suchness is the dharma-nature of all dharmas, the selflessness of all dharmas (vị chư pháp pháp tính, pháp vô ngã tính).

The Meaning of Ayatana

Question: For what reason are they called ayatanas?

Answer: They are called ayatanas in the sense that they are the “doors” through which the consciousnesses arise and develop (chư thức sinh trưởng môn nghĩa thị xứ nghĩa). (Ayatana means a “place.” Consciousnesses have no form or appearance and therefore cannot be concretely perceived in space. Nevertheless, we can still discern the “places” through which the consciousnesses come and go; these “places” are the twelve ayatanas described above.

Furthermore, consciousness does not exist independently and is not a material form-dharma; it ceases as soon as it arises. It therefore requires a “place” in which to arise and upon which to depend so that it may arise continuously and thus come into being. These “places” are precisely the twelve ayatanas.

Moreover, these twelve places also signify where consciousnesses “enter” this world and where they make contact with this world. Thus these “places” also mean “doors.” Because of this meaning of “door,” ayatana was formerly translated as “entrance,” meaning “to enter” through the “doors.”)

VIII. The Eighteen Dhatus

There are also eighteen dhatus, comprising:

1. Eye dhatu -- Form dhatu -- Eye-consciousness dhatu

2. Ear dhatu -- Sound dhatu -- Ear-consciousness dhatu

3. Nose dhatu -- Odor dhatu -- Nose-consciousness dhatu

4. Tongue dhatu -- Taste dhatu -- Tongue-consciousness dhatu

5. Body dhatu -- Tangible dhatu -- Body-consciousness dhatu

6. Mental-faculty dhatu -- Dharma dhatu -- Mental-consciousness dhatu

The Meaning of the Consciousness Dhatus

The meanings of the six dhatus of eye, ear, nose, tongue, body, and mental faculty, and the six dhatus of form, sound, odor, taste, tangible objects, and dharmas, are as explained under the twelve ayatanas. The six consciousness dhatus have as their nature the distinct cognition of their respective objects, depending upon the six faculties of eye, ear, and so forth and taking the objects of form, sound, and so forth as their conditions (y nhãn đẳng căn duyên sắc đẳng cảnh liễu biệt vi tính).

The Meaning of the Mental-Faculty Dhatu

The mental-faculty dhatu refers precisely to the consciousnesses that have ceased in the immediately preceding moment without interruption (tức bỉ vô gián diệt đẳng). The mental-faculty dhatu is established in order to indicate the basis of the sixth, mental consciousness, and also to complete the establishment of the eighteen dhatus.

In Summary, the Relationship among Skandhas, Ayatanas, and Dhatus

Accordingly, the Form Skandha comprises ten ayatanas, ten dhatus, and a portion of the dharma ayatana and the dharma dhatu.

The Consciousness Skandha comprises the mental-faculty ayatana and the seven mind dhatus.

The remaining three skandhas, a portion of the Form Skandha, and the unconditioned dharmas constitute the dharma ayatana and the dharma dhatu.

The Meaning of Dhatu

Question: For what reason are they called dhatus?

Answer: They are called dhatus because they bear and maintain, possess no agency, and have their own characteristics (dĩ năng nhậm trì, vô tác dụng tính, tự tướng nghĩa cố, thuyết danh vi giới).

1) Furthermore, among the eighteen dhatus, how many possess form? Ten dhatus and a small portion have the nature of the Form Skandha.

2) How many dhatus are formless? The remaining dhatus apart from those ten dhatus and that small portion.

3) How many dhatus are visible? Only the form dhatu.

4) How many dhatus are invisible? The remaining dhatus apart from the form dhatu.

5) How many dhatus are resistant, capable of contact and obstruction? The ten dhatus possessing form. If one thing placed where another is located is obstructed, this is the meaning of being resistant (nhược bỉ ư thị xứ hữu sở chướng ngại, thị hữu đối nghĩa).

6) How many dhatus are non-resistant, incapable of contact and obstruction? The remaining dhatus.

7) How many dhatus are contaminated? Fifteen dhatus and a small portion of the final three dhatus. This is because afflictions arise in connection with these dhatus and because these dhatus are the domains in which formations become manifest (do ư thị xứ phiền não khởi cố, hiện sở hành xứ cố).

8) How many dhatus are uncontaminated? A small portion of the final three dhatus.

9) How many dhatus belong to the desire realm? All eighteen dhatus.

10) How many dhatus belong to the form realm? Fourteen dhatus, excluding the two objects of odor and taste and the two consciousnesses of nose and tongue.

11) How many dhatus belong to the formless realm? The final three dhatus.

12) How many dhatus do not belong to the three realms? The uncontaminated dhatus.

13) How many dhatus are included within the skandhas? All except the unconditioned.

14) How many dhatus are included within the clinging skandhas? The contaminated dhatus.

15) How many dhatus are wholesome, how many unwholesome, and how many indeterminate? Ten dhatus possess all three natures. The seven mind dhatus, form, sound, and a portion of the dharma dhatu—eight in all—are indeterminate in nature.

16) How many dhatus are internal? Twelve dhatus, excluding the dhatus of form, sound, odor, taste, tangible objects, and dharmas.

17) How many dhatus are external? The six dhatus just excluded.

18) How many dhatus possess objects? The seven mind dhatus and the portion of the dharma dhatu consisting of mental factors.

19) How many dhatus do not possess objects? Ten dhatus and a portion of the dharma dhatu.

20) How many dhatus possess discrimination? The mental-faculty dhatu, the mental-consciousness dhatu, and a portion of the dharma dhatu.

21) How many dhatus are appropriated? The five internal dhatus and a portion of four dhatus: form, odor, taste, and tangible objects.

22) How many dhatus are unappropriated? The remaining nine dhatus and a portion of those four dhatus.

23) How many dhatus are coordinate? The five internal dhatus possessing form, because they share an equal object-domain with their respective consciousnesses (ngũ nội hữu sắc giới, do dữ tự thức đẳng cảnh giới cố).

24) How many dhatus are corresponding coordinates? Those for which their respective consciousnesses are not functioning at that time but which nevertheless remain equal to others of their own class (bỉ tự thức không thời, dữ tự loại đẳng cố).