集大乘相論

Homage to the Bodhisattva Mahāsattva Mañjuśrī, the Wondrously Auspicious. I now briefly explain the characteristics of the Mahāyāna. From the bodhicitta there arises the corresponding Great Compassion, which is called all dharmas; that is, one must clearly understand that all dharmas are without self. Therefore I now expound these characteristics to be known.

Herein, what is called all dharmas? It means: the Aggregates (Skandhas), the Bases (Āyatanas), the Elements (Dhātus), Dependent Origination, the Pāramitās, the Grounds (Bhūmis), Emptiness, the Factors of Enlightenment (Bodhipakṣa), the Noble Truths, the Meditative Absorptions (Dhyānas), the Immeasurable Practices, the Formless Realms, the Successive Attainments (Samāpattis), the Liberations, the Samāpattis, the Preliminary Practices, the Gates of Liberation, the Supernatural Powers (Abhijñā), the Dhāraṇīs, the Powers (Balas), the Fearlessnesses, the Unobstructed Knowledges (Pratisaṃvid), the Great Loving-kindness, the Great Compassion, the Buddha's Exclusive Dharmas (Āveṇika), and the various fruits of the Śrāvakas.

To clearly know all characteristics—Suchness, the True Limit, the signless, and the dharmas of the Dharma-realm. This is called all dharmas.

To speak of the Aggregates means the five aggregates. What are the five? Form (Rūpa), Feeling (Vedanā), Perception (Saṃjñā), Formations (Saṃskāra), and Consciousness (Vijñāna).

Among these, Form is the five faculties and the five objects. The faculties are: eye, ear, nose, tongue, and body. The objects are: form, sound, smell, taste, and touch.

That upon which the eye-consciousness depends is called the pure eye-faculty. That depended upon by the ear-consciousness is the pure ear-faculty. That depended upon by the nose-consciousness is the pure nose-faculty. That depended upon by the tongue-consciousness is the pure tongue-faculty. That depended upon by the body-consciousness is the pure body-faculty.

Form is of two kinds: visible color (display-form) and shape (configuration-form). Visible color is: blue, and so forth; shape is: long, and so forth.

Sound is of three kinds: that which is grasped by the great elements, that which is not grasped by the great elements, and that which arises from both great elements.

Smell is of two kinds: fragrant and foul.

Taste is of six kinds: bitter, sour, sweet, pungent, salty, and bland.

Touch is of eleven kinds: hard and firm, flowing and moistening (smoothly flowing), warm and cold, slight movement, strong movement, rough and grating, hunger and thirst, and so forth. Touches such as these, generally speaking, are of three kinds: agreeable, disagreeable, and that which is intermediate between these two kinds.

Those things produced by the eye, and so forth, in this manner, if differentiated according to the Elements and according to the three times, then there are boundless distinct subtle modes of activity. One should know that these are a brief account of the Form Aggregate.

How is it with the Feeling Aggregate? Feeling is of three kinds: painful feeling, pleasurable feeling, and feeling that is neither painful nor pleasurable. Yet these three kinds of feeling, if differentiated in reliance upon the eye, and so forth, then there are six parts, and thus they would be eighteen. As in the lower realm, when the distinct modes of activity are spoken of, then this Feeling Aggregate, if differentiated according to the Elements and the Destinies, has boundless parts and modes of activity. One must know that things such as these are a brief account of the Feeling Aggregate.

How is it with the Perception Aggregate? Perception is of six kinds: the modes of activity of these six kinds, depending upon the eye, and so forth, differentiate the objective characteristics that they grasp, and there are six kinds. The characteristic grasped is form, and so forth; but the nature of that which is depended upon cannot be differentiated. Whether differentiated or not differentiated, these are the two dharmas: Form and Feeling. Things such as these all arise from the very kind of the Aggregates of self. This Perception Aggregate, if differentiated according to the Elements, and so forth, has boundless modes of activity. One must know that this is a brief account of the Perception Aggregate.

How is it with the Formations Aggregate? It means the dharmas belonging to the mind (mental factors)—the wholesome portion such as Faith, and so forth, and the afflictive portion such as greed, hatred, and delusion. Mental factors such as these, the modes of activity possessed by the various phases of the mind, proceed in reliance upon the eye, and so forth. This Formations Aggregate, if differentiated according to the Elements, and so forth, has boundless parts and modes of activity. One must know that things such as these are a brief account of the Formations Aggregate.

How is it with the Consciousness Aggregate? It is the six bodies of consciousness. This Consciousness Aggregate, if depending upon the faculties such as the eye, and so forth, and the objects such as form, and so forth, is differentiated, then the characteristics of that Consciousness, even as to wholesome, unwholesome, and neutral, differentiated, have boundless parts and modes of activity. One must know that things such as these are a brief account of the Consciousness Aggregate.

As summarized above, these are called the five Aggregates.

To speak of the Bases means the twelve Bases: the six inner Bases are: eye, ear, nose, tongue, body, and mind; the six outer Bases are: form, sound, smell, taste, touch, and dharmas. Herein one must know that: the five faculties such as the eye, and so forth, and the five objects such as form, and so forth, are the ten form-Bases. The mind-Base is the various consciousnesses. The remaining dharmas are precisely the dharma-Base.

To speak of the Elements means the eighteen Elements, namely: the six faculty-Elements, the six object-Elements, and the six consciousness-Elements. Herein the eye-consciousness, and so forth, differentiated, are six, that is, there are six contacts: from eye-contact up to mind-contact. The consciousness of form, and so forth, has three kinds of characteristic: wholesome, unwholesome, and intermediate. These modes of activity—the contacts of the eye, and so forth—serving as the causal nature, give rise to the three Feelings; that is, those three Feelings born from the contact of the eye, and so forth, are six; and of those six, each one differentiated is of three kinds, namely: painful, pleasurable, and neither painful nor pleasurable.

Thus, generally speaking, contact and feeling each have eighteen. As was pointed out above in the Feeling Aggregate, the modes of activity are likewise.

Furthermore, the characteristics of earth, water, fire, wind, space, and consciousness are called the six Elements.

As for what is called Dependent Origination, what are its modes of activity? It is the twelve links of dependent origination. What are the twelve? Namely: from ignorance up to aging and death.

Herein, ignorance is, with regard to the certain and true dharma of karma and its fruits, not practicing rightly. Because of this ignorance the various afflictions arise; therefore, in that which is without self, one clings to and reckons it as the Aggregates of self, and so forth, and thereby has acquisition. Ignorance conditions formations. Formations are of three kinds: meritorious formations, demeritorious formations, and imperturbable formations. Meritorious formations are the ten wholesome courses of action; demeritorious formations are the ten unwholesome courses of action; imperturbable formations are the successive attainments of the Formless realm.

Formations such as these, because ignorance serves as their cause, are the formations that are produced.

Formations condition Consciousness; therefore the various consciousnesses of the eye, and so forth, cause the seeds of beloved and unbeloved fruits to grow.

Consciousness conditions Name-and-Form. This Name-and-Form, because of Consciousness, is so designated by name. Name has a place of arising; therefore the four Aggregates such as Feeling, and so forth, are Name-and-Form. Thus they are established in accordance with what is fitting for the name.

Name-and-Form conditions the Six Bases. Those six Bases are thus established by the six Bases such as the eye, and so forth.

The Six Bases condition Contact. Contact means the eye, form, and so forth, as was stated before.

Contact conditions Feeling. Feeling is of three kinds, as was also stated before. Herein the modes of activity of Contact and Feeling are to be known.

Feeling conditions Craving. Craving is due to ignorance.

Craving conditions Grasping. Grasping means clinging to and holding forms, and so forth, and thereby giving rise to actions of delight, and so forth.

Grasping conditions Becoming. The modes of activity of Becoming are precisely as was stated before concerning the characteristics of Formations and Consciousness.

Becoming conditions Birth. That is, there is a place where Name-and-Form is given rise to. Because of that ignorance there is the dharma of birth. Thus the very self-nature of this Ignorance also has no phase.

Birth conditions Aging and Death. Aging means the Aggregates declining, decaying, and altering. Death means the Aggregates perishing and ceasing. At the end of the dharma of birth there is nothing real; the body acquired before is wholly cast away. Thereafter Ignorance, with respect to the subsequent Aggregates, turns and returns again, increasing all the afflictions and faults. These all, because the karma and afflictions of the very kind of ignorance serve as cause, give rise to the afflictions and karma. These three are unceasing, and therefore one continuously revolves in saṃsāra.

Knowing thus, one must, with the true dharma, give rise to the counteragent. Clearly know that the self-nature of ignorance, and so forth, is without self. Thus is briefly stated the Twelve Links of Dependent Origination.

As for what is called the Pāramitās, what are their modes of activity? There are ten. Among them, Giving is of three kinds, namely: the giving of Dharma, fearless giving, and loving giving.

Discipline (Śīla) is of three kinds, namely: the discipline of restraining vows, the discipline of embracing wholesome dharmas, and the discipline of benefiting sentient beings.

Patience is of three kinds, namely: the patience of carefully contemplating the Dharma, the patience that endures enmity and harm, and the patience that bears suffering.

Vigor is of three kinds: the vigor of preliminary application, ultimate vigor, and the vigor of accomplishment.

Concentration is of three kinds: the concentration that departs from faults, the concentration that draws forth, and the concentration that accomplishes its task.

Wisdom is of three kinds: the wisdom accomplished through hearing, the wisdom accomplished through contemplation, and the wisdom accomplished through cultivation.

The three kinds of skillful means: the skillful means that departs from faults, the skillful means that rescues, and the skillful means that swiftly realizes peace and bliss.

Aspiration (Praṇidhāna) is of three kinds: the aspiration to accomplish one's own practice, the aspiration to liberate sentient beings from the bondage that binds them, and the aspiration to purify the Buddha-fields.

Power (Bala) is of three kinds: the power to accomplish and complete tasks and enterprises, the power to extinguish the afflictions, and the power to subdue Māra and adversaries.

Knowledge (Jñāna) is of three kinds: the knowledge that is non-discriminating, the knowledge of impartial enlightened comprehension, and the knowledge that extinguishes the offenses of sentient beings.

The Pāramitās such as Giving, in this way, take bodhicitta as foremost, and toward all sentient beings give rise to the contemplation of loving-kindness. Yet these Pāramitās, with regard to all worldly practices, see no characteristic of practice, nor is there anything acquired. Within the Aggregates, and so forth, the transcendent is the signless characteristic of the liberation of no-self. The place of true realization is contemplated in accordance with principle.

As for what is called the Grounds, these are the ten Grounds. On the Ground of Joy one cultivates the Pāramitā of Giving; on the Ground of Freedom from Defilement one cultivates the Pāramitā of Discipline; on the Ground of Radiance one cultivates the Pāramitā of Patience; on the Ground of Blazing Wisdom one cultivates the Pāramitā of Vigor; on the Ground Difficult to Conquer one cultivates the Pāramitā of Concentration; on the Ground of Manifestation one cultivates the Pāramitā of Wisdom; on the Ground of Going Far one cultivates the Pāramitā of Skillful Means; on the Immovable Ground one cultivates the Pāramitā of Aspiration; on the Ground of Excellent Wisdom one cultivates the Pāramitā of Power; on the Ground of the Dharma Cloud one cultivates the Pāramitā of Knowledge.

On Grounds such as these, the dharma that is attained is the principle of no-self, and all realize loving-kindness of mind without distinction. Yet the Pāramitās such as Giving that are cultivated abide in an acquisition supremely pure; the power of their aspiration, vast and great, is accomplished all-pervadingly, not held in common with any of the Śrāvakas; therefore these Pāramitās, with regard to the characteristic of their objects, are without distinction, because whether person or dharma, all are free of characteristics—all are Empty.

What is called Emptiness is the eighteen Emptinesses, namely: the emptiness of the eye, and so forth, is called Inner Emptiness; the emptiness of form, and so forth, is called Outer Emptiness; the impartial contemplative knowledge of the eye, and so forth, and form, and so forth, is called Inner-and-Outer Emptiness. The various aspects such as the directions, and so forth, of the world, each observed, are all empty, and this is called Great Emptiness.

With regard to the various discriminations, being free of the characteristics of grasping and rejecting, this is called Emptiness. This Emptiness being itself again empty is called the Emptiness of Emptiness. When, with regard to the ultimate meaning, one carefully observes and yet it is unobtainable, this is called the Emptiness of Ultimate Meaning.

When the various practices such as Giving, and so forth, and all conditioned dharmas, are wholly impartial, this is called the Emptiness of the Conditioned. The unconditioned dharmas, having no characteristic of arising and awakening, are called the Emptiness of the Unconditioned. Within the dharma of Emptiness, there is not the least dharma that can shift; being scattered and not gathered together, this is called the Emptiness of Dispersion.

All those dharmas are without any limit, and this is called Boundless Emptiness. Among all dharmas, ultimately there is not a single other dharma that is not Empty, and this is called Ultimate Emptiness. Dharmas such as the Aggregates, and so forth, being of such a self-nature, have no place of arising, and are free of the characteristic of self-grasping and rejecting; this is called the Emptiness of Self-Characteristic.

All dharmas being Empty, without distinction, is called the Emptiness of All Dharmas. Within the aggregates of self, grasping and rejecting are unobtainable; this is called the Emptiness of the Unobtainable. This Unobtainable means that the characteristic of form, and so forth, is unobtainable, there being only the nature of karma; this is called the Emptiness of the Signless.

Whether person or dharma, its self-nature is empty; this is called the Emptiness of Self-Nature. Within the various natures, being free of the nature of grasping and rejecting, is called the Emptiness of Non-Nature. Because that non-nature means that, apart from the Aggregates, and so forth, there is no other separate nature; if, apart from the Aggregates, and so forth, the self-nature gives rise to non-discrimination, this characteristic of mutual obstruction is then called the Emptiness of the Nature of Self-Nature.

If one discriminates in this way to the very end, then one is able to be liberated from the bondage of form, and so forth, no longer discriminating between the aspects of Existence and Non-existence and their limits, free of the grasping and rejecting of the Aggregates, and so forth—this is then a single characteristic; and the nature of that single characteristic has no duality; this is then the Pāramitā abiding in a single object; the principle of self-nature being empty and free of the characteristics of conceptual elaboration—this is then that which is contemplated by true No-self.

As for what is called the Factors of Enlightenment, these are the thirty-seven Factors of Enlightenment, namely: from the Four Foundations of Mindfulness up to the Noble Eightfold Path.

The Four Foundations of Mindfulness are: Body, Feeling, Mind, and Dharmas.

Among these, the Foundation of Mindfulness of the Body is: contemplating that the body is nonexistent, an accumulation of various kinds yet without attachment, free of the characteristics of grasping and rejecting—this is called the Foundation of Mindfulness of the Body.

The Foundation of Mindfulness of Feeling, the Foundation of Mindfulness of the Mind, and the Foundation of Mindfulness of Dharmas are also contemplated in this way.

Furthermore, within the very Foundation of Mindfulness of Dharmas, if one differentiates the inner, the outer, and the intermediate, then there are three kinds, namely: Vigor, Concentration, and Right Mindfulness. These three, mutually corresponding, are able to contemplate the supreme bodhicitta and the various wholesome practices of the Bodhisattvas. Within all dharmas, to be in correspondence with no-self—this is the supreme mindfulness.

Briefly stated thus, this is called the Four Foundations of Mindfulness. The remaining dharmas are also to be known in this way.

The Four Right Exertions are the counteragents to the factors that are not factors of enlightenment, namely: that which has arisen one causes to be cut off, and that which has not arisen one causes not to arise—this is called the diligent cutting off of the two counteracted factors that are not factors of enlightenment. The factors of enlightenment that have not arisen one causes to arise, and having arisen one causes to increase—this is called the diligent cultivation of the two wholesome things. Briefly stated thus, this is called the Four Right Exertions.

The Four Bases of Supernatural Power are: Desire, Vigor, Samādhi, and Wisdom. Such mutually corresponding practices are the surpassing fruit that is attained; using that which is attained, one contemplates the object of desire, namely the four kinds of Samādhi; yet that body and mind, free of the various supports, abide in the perception free of craving, relying upon stillness and quiescence, with no practice to be done. Briefly stated thus, this is called the Four Bases of Supernatural Power.

The Five Faculties and the Five Powers are to clearly know all the characteristics of the fruits, that is, the faculties and powers of Faith, Vigor, Mindfulness, Concentration, and Wisdom, mutually corresponding and surpassing. Briefly stated thus, this is called the Five Faculties and the Five Powers.

Furthermore, what is cultivated therein in this way is the two stages of enlightened comprehension, namely: the stage of Warmth and the stage of Summit. The stage of Warmth is the cultivation of the Four Foundations of Mindfulness; the stage of Summit is the cultivation of the Four Right Exertions.

Furthermore, there are two surpassing stages of enlightened comprehension: the dharma of Patience and the dharma of the Highest Worldly Dharma. The stage of Patience is the cultivation of the Four Bases of Supernatural Power; the stage of the Highest Worldly Dharma is the cultivation of the Five Faculties and the Five Powers.

Things such as these are practiced yet without anything done, true and supreme. The faculties and powers of Faith, and so forth, are the modes of activity that condition the Path of Seeing. One should know that what is cultivated on that Path of Seeing is the Seven Factors of Awakening.

The Seven Factors of Awakening are the Factor of Mindfulness up to the Factor of Equanimity.

Among these, the Factor of Mindful Awakening means to aspire to benefit sentient beings and to realize enlightenment; the characteristic of right mindfulness is present and without loss.

The Factor of Discernment of Dharmas means to take the discerning selection of the self-nature of Self and Dharmas as its characteristic.

The Factor of Joy means: the Path being cultivated by oneself, because one attains the cause that is without outflows, joy and bliss arise.

The Factor of Pliancy means: as that true dharma-nature is realized, because one casts off the seeds of the factors that are not factors of enlightenment, the bodily karma and mental karma become pliant.

The Factor of Concentration means: the Four Immeasurables and the aspiration for enlightenment enter the knowledge of Suchness, purely a single object and characteristic.

The Factor of Vigor means: although one contemplates the gate of merit, stillness, and surpassing excellence, one does not become attached to its savor, and advancing in the cultivation of the various practices, one has no laziness, stopping, or resting.

The Factor of Equanimity means: mindful of benefiting sentient beings, in accordance with what is fit to be tamed, following their practice, the dharmas of merit and the Pāramitās are impartially differentiated and contemplated without coming or going, because one abides in impartiality.

Briefly stated thus, this is called the Seven Factors of Awakening. Thus to practice the Seven Factors of Awakening is called the portion of Right Knowledge, which is able to counteract the modes of activity of the obstruction of the afflictions and the obstruction to the knowable. One should know that what is cultivated by the right path is the Noble Eightfold Path.

The Noble Eightfold Path is Right View up to Right Concentration.

Among these, Right View is to clearly know that all dharmas are without the characteristic of self, abiding in impartiality, and the various inverted sufferings—these two are the objects contemplated by the characteristic of the subtle and wondrous surpassing wisdom.

Right Intention means to give rise to uninterrupted intention, the cause that is performed in accordance with one's aspiration, and thereby to realize the fruit.

Right Speech means that all words are free of false discrimination, speaking in accordance with reality.

Right Action means that the things done are without inversion, not harming sentient beings, rescuing sentient beings, and so forth, cultivating in freedom from falsehood.

Right Livelihood, with pure livelihood, is free of all the false and erroneous; cultivating by oneself what is to be cultivated, one realizes the fruit.

Right Effort means: although one reaches the supreme station, one still advances further, the body without weariness, the mind giving rise to heroic vigor.

Right Mindfulness means that the things such as the Foundations of Mindfulness, and so forth, are contemplated in accordance with reality, with the loving-kindness that adorns the skillful means of one's own aspiration, and toward all dharmas there is no loss.

Right Concentration means that the karmas of the body, and so forth, always rely upon the supreme merit, abiding in non-discriminating knowledge, that is, in correspondence with the characteristic of impartial meditative absorption.

Briefly stated, things such as these are called the thirty-seven Factors of the Dharma of Enlightenment. In accordance with the fitting modes of activity, they are gathered together into a single brief summary.