手杖論

In the world there are those who, lacking wisdom when they argue and discriminate, give rise to false dharmas. Therefore, out of compassion for the drowning and sinking of those sentient beings, taking heed of them, this treatise was composed. The verse says:

Suppose the ground is level

Yet has places raised and sunken

For the sake of the foolish and deluded

The Treatise of the Staff (Hastadaṇḍa Śāstra) is spoken.

The treatise says:

Each and every World-Honored One appears in this world and then enters the place of quiescent cessation; yet there are exceedingly many kinds of sentient beings, and these very sentient beings have no end; just as space and its nature are likewise infinite. For this reason the Bodhisattva Vasubandhu made this record. That is to say, it is meant to cut off harms beyond all number.

This is one meaning. Therefore it is said to be inexhaustible, while words do have an end. This is precisely the place of the definitive meaning (nītārtha).

Thus here, at the place where nothing is established, establishment is possible, not departing from that mark. Words taken as the standard are likewise inexhaustible. Therefore it is said to be boundless.

This is precisely one part of the tenet. There are also other expounders who, making such an assertion, declare that no new sentient beings have ever been produced, just as the deity of that village said to that person: "As in that forest there are very many kinds; if one were to cut and destroy them all, it would be seen as a futile waste with nothing remaining, and then new things would again arise. This matter is truly without cessation." Because that plan has been determined, yet if there were other sentient beings produced... here it is abbreviated.

Herein it is briefly stated thus.

In response to the question, the answer is given: The Life-Medicine Lord (Āyurbala?) says: Among the old kinds of sentient beings, there are new sentient beings. As this is expounded at length. This is to be decided as already clarified.

If it were otherwise than this, it would be like sesame oil, gathered together not anew, soaking abundantly so as to diminish and decrease. There must arise a fixed view such as this, that there is an end. Such a one, if he declares that there were no sentient beings and now for the first time causes new ones to arise—this then is the accomplishment of the view that this birth-and-death has a beginning.

If indeed there were such a beginning, then there would be that which is without cause. And since it is said to be without cause, then all would come into being from no cause. This is precisely the chief intent of Agalina (Ajita?).

That one again, on this account, replies:

Because there is that which serves as the root, the mark of wholesome and unwholesome karma is then produced; these two dharmas serve as the seeds. The Ādāna consciousness (Ālaya) together with Kalala. This means the first place, which is able to arise, is then bound to this.

Because, in proximity to the various wholesome and unwholesome karmas, one fashions the various karmas oneself and is thereby caused to flow onward. Or one departs from Nirvāṇa. Therefore one then accords with wholesome conditions, giving rise to the principle.

This is precisely Saṃskāra-pratītya; Vijñāna-bhava-pratītya. Jāti then has this meaning. If so, then what is the strong place to be encountered, whereby there is the new production of sentient beings?

The expounder then accomplishes that birth-and-death has a beginning point which is lost. There is another expounder who further says:

This reply is not done in the proper manner—how should it be? If there is new production, then that has increase. Because there is increase, one must again await a decrease.

That first one has no cause. If one asks whether this new sentient being, possessed of feeling, possessed of an encounter, fails to understand the meaning of birth-and-death? Or whether, by other karma serving as the conditional power that enters in, it is then produced.

If it is so, then those sentient beings must be received into the place of flowing onward. In each and every kṣaṇa, evolving and producing one another, it then becomes growth and increase. By this there is the principle, and that new treatise is produced; one then understands that there is the first sentient being.

From this one knows there is increase, and then awaits the decrease. At all times one knows there is the newly produced among the many kinds of sentient beings. Among that number of sentient beings there is certainly increase.

Then, before each and every kṣaṇa, one again awaits the decrease. If this be so, then it can revolve and decrease, lessening little by little. Until at last it becomes but one.

Therefore here at the first, without awaiting residual karma, it becomes the very first. This has no cause, so it cannot be explained as being without cause. With these words there is certainly increase.

One may introduce this point. There is increase, no wasting away—this is the cause of the increasing. Like a miserly person.

And then the kinds of sentient beings have the principle of this decrease. That one, at each and every contention of the Buddha's Upādhyāya, beyond all reckoning, has many kinds of sentient beings entering into the place of complete extinction (parinirvāṇa). And yet it is also not so; therefore one may recite:

The Buddha is truly hard to encounter

Faith again is hard to encounter

To be born as a human is hard to attain

Liberation again is not the same.

The treatise says: Because the Buddha's appearance in the world is truly hard to encounter, as the treatise says: In the first incalculable kalpa one encountered five hundred and seventy thousand Buddhas. The second time, six hundred and seventy thousand Buddhas. The third time, seven hundred and seventy thousand. The number of those who attained Buddhahood is truly hard to count to the end. Thus there is the verse:

Through countless practices of suffering

Countless wholesome roots are produced

Reaching countless lengths of time

Cutting off countless afflictive hindrances

Cutting off the knowledge of all modes (sarvākārajñatā)

Purely removing the various hindrances and afflictions

Becoming the unsurpassed World-Honored One

Like opening a chest and seeing the truth.

To meet the time when the Tathāgata appears in the world. He is able to expound the pure dharmas and disciplines. For one to give rise to faith is truly hard to have.

Because that faithful mind, in the midst of idle abundance, is full to overflowing; therefore that one finds it hard to attain such a nature. And then to give rise to the cause. This is precisely what is received differently.

That is to say, it is owing to karmic impression. This is also precisely the causes and conditions that follow me according to the occasion, present right before one. This affliction has three kinds of conditions.

First, relying on slumber that has not yet been cut off. Second, the object bound up before one. Third, there arising the contemplation that is not in accord with reason.

This is precisely because the foolish and deluded cling and attach to the place of pleasure and delight. And from this the new karmas can then be fashioned, subject to clinging attachment. That cause too is hard to attain, or there may also be a time when, having attained, one attains liberation.

Wishing to expend but little, the answer is given: That new one increases, yet also cannot yet be removed; therefore it becomes excessive, and that principle does not correspond. The verse says:

The number of weapons does not increase

When it is formed, there are times of decrease

Birth-and-death again has no head

This will become a great matter.

The treatise says: If there is new production that can flow forth and arrive. By this it is not the instrument of the world. If it were the world of sentient beings, then there would be a reason for growth and increase.

The world, horizontally and vertically, is arranged in a fixed number, and there are times of decrease. As when the kalpa is destroyed, there is a world that is empty. Thus it is said: Just as rain falls upon the sandy ground without discrimination, without error, falling down from nothing.

Thus in the eastern direction too there is no discrimination, no error. There are the various worlds, either forming or being destroyed. Thus, then, there is no kind of sentient being newly produced or newly grown and increased.

There is a limit. However, the Bodhisattvas increase greatly, without measure or limit. The principle is not equal, and one then encounters the oppression of suffering, receiving much suffering and affliction?

Causing doubt and questioning. The Treatise of New Production holds: At the place encountered which has never been, the sentient being again arises, all owing to the power of karma and consciousness producing it, causing this to be accomplished or not accomplished. From this clinging attachment, by perfuming (vāsanā), a new consciousness is produced, and then it becomes form and mark.

This is one among the many productions. Now to speak of perfuming is to have both the defiled and the pure dharmas arising together and ceasing together. Relying upon this, one fashions the production of the other.

It is not that that sentient being previously already had a cause, causing those two dharmas to be able to arise and cease together. Relying upon this, one fashions for that the cause of production. And then from this it becomes a kindred attachment, adhering and clinging.

This consciousness, together with the two former dharmas, arises together and ceases together, and because it is the cause of that production, it again is not lost. If indeed at first the consciousness has been perfumed, that clinging-dependence and attachment is as in the former kṣaṇa. By this cause, in the latter kṣaṇa it is likewise so.

If it were otherwise than this, then the principles of the dharma of perfuming could not be accomplished. Therefore, by this principle, when I apply effort I shall attain liberation. Moreover, there is one who hears much yet whose child does not toil, just like the father.

Or there may be a time when child and father are likewise so, and together with other kinds there must be loss and much change. All are attained. If one says that it arises of itself not through perfuming of the many kinds of capacities, then one may also say otherwise: Because of the non-defiled-and-pure, therefore there is arising and ceasing together.

Relying on this, one fashions the cause; just as before, and then one grasps at this so as to be subject to clinging and attachment. When causes and conditions are united in harmony, it serves as the dominant condition. Because there is no root and origin, that one is again produced.

By this meaning, therefore it is not that the production and the result are not lost. If this capacity and the result are lost. That would be like the capacity of karma, which takes those former graspings and attachments as its capacity; then, relying upon the result, all is then lost, as when other karma has ripened, having its own capacity of itself.

Then, having produced the result, it accordingly drifts and floats. If it were otherwise than this, it would become an endless error. This matter too is likewise so.

In the end, that which is lost does not clarify the seed of liberation, and one need toil at nothing at all. The matters of greedy capacity are then lost, and departing from this place of greedy capacity; turning toward one's own result, one then does not clarify the new seed that is produced. Because the seed is lost.

From this one does not cultivate the Noble Path, and one then becomes completely extinguished. This matter accords thus. The Sudṛśa Heaven (Sudṛśa Deva) says: Coming forth for a while from the place of private recollection, praising what is not the Dharma.

He speaks thus:

I observe the whole multitude

Mind and body are all dim and dull

Departing from the desires of joy and pleasure

Apart, they do not seek the causes of suffering

Always attaining deep and subtle bliss

What use is there in toiling to see?

There then arises the mind of greedy defilement

And one comes straightway to the principle of Nirvāṇa.

Reborn and turning back again, that karma need not be relied upon, as was said before. There are three kinds of meritorious karma. They are: the nature of giving (dāna), the nature of moral discipline (śīla), and the nature of cultivation (bhāvanā).

From this place there arises the diligent practice—is it not then useless? Why is it so? This is because of the capacity of the harmonious union, and the result arises of itself.

If, when the various merits are lost, then in the Ālaya consciousness there is preserved the perfuming of another ripening. Thereafter this perfuming, according to this, relies of itself so as to attain the cause of production. Uniting in harmony, it is then produced in the future as the differently-ripened fruit (vipāka).

That place where one applies effort and toils—the result of merit—is not empty and false. If, as before, then one need not cultivate wholesome karma, yet that root-and-origin belongs to it and takes this as the condition. The capacity of differential ripening arises of itself naturally.

From this it is able to produce present dharmas. Once produced, there is then the differential ripening; the body toiling and suffering in cultivation, just as before, is not made use of.

Furthermore, there are two kinds of karma: volition (cetanā) and the volitionally-enacted, wholesome, unwholesome, and indeterminate (avyākṛta). Such kinds as these all become fabrications. If one says that this is afterward perfumed, and that besides this the Ādāna consciousness (Ālaya) is the first within the kṣaṇa.

Until it serves as the condition for production into this future, and at that very place it continues of itself in succession, perfuming this greed. Thus there is then no minute subtlety. If it be so.

First it is again perfumed, next it will perfume itself and cause these kinds in the end to become the result. If it were not so, then how could it, together with that, serve as the cause of production? Supramundane wisdom, though it is not encountered, yet I cause it to fall into the present within the continuity.

Therefore it is said to be the same as the two wisdoms of non-nature (niḥsvabhāva). Both alike understand that from this is the perfuming which fashions the cause of production. Hearing this perfuming, all attain purity.

Taking the equal-flowing of the dharma-realm (dharmadhātu-niṣyanda) as its essential nature. That dharma-realm is precisely the Dharma-body of the Tathāgata. The dharma by which I explain the two non-natures.

That is the result that flows from the dharma-realm. "Dharma" here means the Dharma-body. "Realm" here is precisely the cause.

This is precisely the supramundane realm of the dharmas. That is to say, it is able to preserve that perfumed nature. Furthermore, cutting off the two hindrances of afflictions and of the knowable (jñeyāvaraṇa), beyond the place of perfuming.

Its name is purity. Hearing this perfuming, just like that result. That serves as the dominant condition whereby it is produced.

Together with that essential nature; as some doctrine has said. The Bodhisattvas who newly arouse the mind—this place is precisely the seed of hearing and seeing, the true and correct perfuming. Though it is called mundane, one should know: this is precisely the Dharma-body, which is the place of preservation.

This too is precisely: Śrāvaka-bodhi Buddha—so one should understand that this is the body of liberation. Therefore one must definitely understand and know. Though this is mundane, yet it can be drawn near and intimate, serving as the seed for the supramundane mind.

The meaning of saying that the dharma resembles a portion of consciousness. Though it appears clearly, yet this is empty. But here one only relies on the drawing together of phrase and meaning so as to make manifest the principle of that continuity.

Again, using one kind of transcription so as to read and recite; or to hear, is likewise so. In this written passage, though there are no branches, yet it has been clearly explained, and how can this become this result? As hereafter, it is likewise as before.

And then this falls into the present and continues naturally of itself, taking this greedy attachment as the place of adhering perfuming. If it be so, then from the seed produced before, it is produced. That too is likewise as before.

That one then removes the prior and has, as in the verse of Sarva hereafter: In the end, from that seed it is produced, and then one grasps it as newly produced and it becomes empty. This then can fashion the existence that was prior.

The first eye-consciousness received by a deva

Is determined to come from that consciousness

The nature of consciousness should be known

Just as in the case of the latter consciousness

Suppose it is lost, it determinately arises

That mind is grasped and taken in

Within the tenet, using the nature of principle

Like non-existence, it is indeterminate

The various minds, the mind-arising dharmas

Are all clarified as the four-condition production

Here is established the first mind

Why is it called without interval (anantara)?

The mind and the mind-arising dharmas are produced from the four conditions. The Abhidharma explains and accomplishes this as a determination. One should know that that place is the place where the mind first arises.

Why is this the same as the immediately-antecedent condition (samanantara-pratyaya)? Or it is not that, but is within the continuity. At that mind, together with this very mind.

Because it serves as condition, it is called the principle, and there is more or less some disparity. There is then a definite reason. Those productions have defiled attachment, and one holds that the afflictions of self and other, and causing that—what is understood there produces the defiled mind, yet it is not the afflictions of self and other.

Because of the three times, that object produces the principle, and then it is not accomplished. Moreover, it is not the past, not what has been passed through. Nor again is it the future.

Because, perceiving by conception what has passed through, one then gives rise to the prayer and seeking. Nor again is it the present. Because this consciousness arises sovereignly of itself, and then becomes existence, non-existence, blindness, deafness, and so forth.

Furthermore, it makes the five faculties (indriya), and the various places of the life-faculty (jīvitendriya). All are differential ripening. That one is then not differential ripening; passing by way of another good thing; therefore it is said thus.

Within those five there is the ripened-and-nourished. Therefore the seeing-and-knowing of the eye and the differentially-ripened nature of the five faculties become the five places. Moreover, this too is the essential nature of differential ripening.

Briefly it is called the minute measure. Some doctrine says it is fully Naraka. By this, the outflowing afflictions present before one become a strength, and accordingly one fashions and produces the karma of Naraka.

Causing it to grow and increase again and again. This means that body, speech, and mind, all owing to crooked and evil karma. When life comes to its end, one can enter the place of evil, and then cause this differential ripening—form, feeling, perception, formations, consciousness—to be burned and scorched most intensely.

Once the differential ripening (the Ālaya consciousness = the consciousness that transforms) is produced, its name is Naraka-possessing-being. Here, apart from that dharma, there is no separate Naraka that can be attained. To speak of that dharma is to mean differentially-ripened production; that is to say, the Skandha.

This place is said to be not without distinction. This meaning is precisely the actual-occurrence (vastu). That is to say, one is fallen into the various realms, as one should know.

Its meaning is that it is able to grasp and take in the distinct, differing aggregation. Therefore it is said to be differentially-ripened production, using "sentient being" as the essence. There is only the non-difference, making manifest the differential ripening.

That is to say, within those five places—wholesome, unwholesome, indeterminate—it is not the nature; not the ripened recompense, yet that too is the essence. That is, it is now fashioning Naraka. All wholesome karma is able to grow and increase.

This again has the name Naraka. Here it serves as the essential nature for the consciousnesses. They too are unobscured and also not clearly remembered.

The name is sentient being. With respect to the various dharmas, it is likewise said thus. Again it is said: That life-faculty is precisely the Vipāka.

The deliberated life-faculty (Vipāka) is determinately only this differential ripening. Then the Yoga treatise (Yogācāra) establishes that all dharmas are differentially-ripened consciousness. Moreover, there is no single dharma that surpasses the nature of differential ripening at all.

And then there arises that new one; therefore there is speech of sentient beings. It then becomes a faculty and is not differential ripening. That new sentient being, receiving before and receiving after, therefore has the various karmas that previously did not exist.

In the present it receives karma. At that time it again fashions existence. By this surpassing excellence, the cause too is nothing.

Furthermore, once it is fashioned, that enacted karma causes that one to be recompensed by the result again, and it is called the Sūtra of Differing Ripening; and then it gathers the various defiled attachments of mind and desire. This Unwholesome Sūtra-treatise is precisely the heart, the Abhidharma.

Treatise of the Staff (Hastadaṇḍa Śāstra)

End of Fascicle One