Lusthaus: The Two Truths in Early Yogācāra
The Two Truths (Saṃvṛti-satya and
Paramārtha-satya) in Early Yogācāra1
Dan Lusthaus
Few Buddhist or Indian concepts are more familiar than the notion of
two truths, paramārtha-satya and saṃvṛti-satya, typically understood
as ultimate and relative truths, or absolute and conventional truths.
The modern understanding of these two truths is shaped by relatively
late developments in Indian Buddhism (5th century or later), so that
earlier formulations, or concurrent formulations have been eclipsed and
receive little attention from scholars. To begin to remedy that, I ofer the
following exposition of how Asaṅga discusses the two truths in his works.
Some initial considerations:
(1) While the two truths do appear by name in many Yogācāra texts,
sometimes at strategic junctures, their role in Yogācāra thinking is not
nearly as prominent or foundational as in some other Buddhist schools,
such as other forms of Mahāyāna, notably Madhyamaka.
(2) While many diferent types of distinctions between two truths can
be found in the full range of Buddhist literature, especially amongst the
Ābhidharmikas—and Yogācāra usage relects many of these (sometimes
with new twists)—the not insubstantial scholarly literature on the subject
of the two truths tends to focus on a narrow range of interpretations,
namely the trajectory stemming from Nāgārjuna’s Mūla-madhyamakakārikā ch. 24, most notably k.10.2 That trajectory has become the
dominant metonymy for Buddhist two-truth theory, leading to the
presupposition that all other Buddhist usages of the two-truths either it
within the discourse of this trajectory (and thus one can interpret them
from the vantage point of the extent to which they share the concerns
and sensibilities of Madhyamaka and its ofshoots), or they are atavistic
preigurings in search of the sophisticated developments of this trajectory.
(3) Since Yogācāra usage relects a much broader spectrum of twotruth theories, much of what it says about them is susceptible to
misunderstanding when viewed reductively through the prism of that
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metonymy. Scholars are aware that prior to and outside this trajectory
other versions of two-truth theory occurred, but detailed study of these
remains more a desideratum than an established set of data from which
to perform analyses. Consequently, Yogācāra deployment of two-truth
theory has tended to be either analyzed in terms of its relation to the
metonymy (e.g., the relation between two-truths and trisvabhāva
theories), or viewed as an appendage, possibly aberrant, to the metonymy,
or, because of all the unfamiliar — and thus seemingly incongruous —
usages, those passages relecting understandings outside the metonymy
have been largely ignored. To remedy this, a fuller accounting of alternate
applications of two-truth theory in Buddhism would be necessary,
something which, in a modest, limited way, I shall try to do in this paper.
(4) By achieving a central and foundational status, the metonymic version
of the two-truth theory engenders a inite set of familiar philosophemes
which can be made to undergo permutations that the tradition and scholars
can recount, reiterate and re-parse endlessly. Reducing all of Buddhism
to two, and only two truths, everything must be made to it into one or the
other “truth.” Alternate analytic pairs, such as dravya-sat vs. prajñaptisat, are devalued, or atrophy, or are simply reduced to operations within
the lower truth. Deeming one of the two truths to be “higher” and the other
“lower,” obvious issues include: What makes one higher than the other?
Which of the countless Buddhist models, doctrines and practices are to
be sorted into which truth? Is the lower truth good, bad, both or neither?
What relation, if any, obtains between both truths, and how speciically
does that work? If, as was the tendency within Mahāyāna (Yogācāra
included), the highest truth loses all or most of its concrete content,
characterized as being beyond predication or meaningful articulation,
what sort of “truth” does this contentless abstraction represent, or can it
even serve a representational function? Some of the Yogācāra passages
to be discussed below make contributions to such questions, but perhaps
we may notice additional dimensions as well.
(5) Taking all the above into account, doing justice to how Yogācāra
actually used two-truth theory and the terms associated with it (saṃvṛti,
vyavahāra, paramārtha, sat, satya) runs the risk of ofering something
that seems out of synch with current academic discussions. The most
common strategy for sidestepping this (as mentioned in 3 above)
is to substitute one’s own theorizing for the apparent lack of interest
in theorizing about the two truths in Yogācāra, providing them with
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an argument they themselves never made, while implying that they
themselves implied just such a theory. When the two truths are compared
to the three natures, that is precisely what is being done. 3 As interesting
as such speculation might be, it merely reinforces the metonymic
version of two-truth theory, and leaves neglected much of what Yogācāra
texts themselves do have to say about these terms, which, while less
familiar, is not without interest for understanding Buddhist thinking.
Therefore what follows is not an “argument” profered in the name
of Yogācāra, nor a metaargument that judges the aptness of Yogācāra
twotruths thinking. Instead passages typical of early Yogācāra usage
have been collected in an efort to indicate some of what went on in twotruth thinking beyond the metonymic version.
To proceed, a series of observations about the use of the two truths by
Yogācāras will be ofered, accompanied by representational passages from
the Yogācāra literature. I will primarily focus on the writings of Asaṅga,
since it is there that we may catch a glimpse of the formative stages
of Yogācāra two-truth discourse. A quick survey of some abhidharma
ideas on the two truths will be undertaken since they, more so than the
more familiar Madhyamakan frames, provide important contextual
background for recognizing what is going on in the Yogācāra usage.
I will, nonetheless, propose an alternate way to interpret Nāgārjuna’s
discussion in MMK 24 that may be closer to what he had in mind before
the metonymic version eclipsed all competing models.
I. To privilege or not to privilege the Two Truths
One of the irst things one notices in surveying Yogācāra literature is that
the pair saṃvṛti-paramārtha is not an indissoluble dyad. Each term can
not only be found without the other term anywhere in the vicinity, but each
can be found as a component of diferent lists, some recurring more
often than others. To be sure, the pair does occur as a pair — and some
examples of that will be discussed below. Both paramārtha and saṃvṛti,
however, are often individually included in classiicatory lists that omit
the other term. Signiicantly, in Asaṅga’s writings when the two are paired
they are always denoted as paramārtha and saṃvṛti, never vyavahāra.
Vyavahāra — taken in the metonymic version as an interchangeable
synonym for saṃvṛti4 — is one of a group of terms used by Asaṅga for
issues related to the conventional use of language, but it is never paired
with paramārtha as far as I can tell.5 (I’ll return to this later.)
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Even when the two-truth pair saṃvṛti-paramārtha appear in tandem,
the pair is often not treated as either central or foundational, but becomes
relativized among other evaluative categories and even other types of
“truths” (satya). One of the more striking examples of this is a passage in
the Bodhisattvabhūmi section of the Yogācārabhūmi that asks:
How is the Dharma nominally set up with names (= words, nāma)
(名法施設建立nāma-dharma-prajñapti-vyavasthānaṃ)?
That refers to what was said by the Buddha in the twelve divisions of the
scriptures6, such as the sūtras, etc. Next came the Buddhist Councils.7
Next, [Buddha’s sayings] were codiied.8 Next, they were promulgated.9
This is how the Dharma was nominally set up with names (=words).
How is ‘truth’ (satya) nominally set up in names (= words)?
In innumerable ways.10 For instance:
Setting up One Truth: That means no falsity, since there is only one
truth without a second.
Or, setting up Twofold Truth: (1) saṃvṛti-satya and (2) paramārthasatya.
Or setting up Threefold Truth: (1) Truth through deinitions (lakṣaṇa),
(2) truth in speech (vāk), and (3) truth in activities (kriyā).
Or Fourfold Truth: (1) Truth of sufering (duḥkha), (2) Truth of
etiology (samudaya), (3) Truth of cessation (nirodha), and (4) Truth
of the Way (mārga).11
Or Fivefold Truth: (1) Truth of cause, (2) Truth of efect, (3) Truth of
knowing (jñāna), (4) Truth of the known (jñeya),12 and (5) Foremost
Truth (agrya-satya).
Or Sixfold Truth: (1) Truth of truth (satya-satyaṃ), (2) truth of the
false (mṛṣā-satyaṃ), (3) truth that will be fully understood (parijñeyaṃ
satyaṃ), (4) truth of what will be forever extinguished (prahātavyaṃ
satyaṃ), (5) truth of direct realization (sākṣātkartavyaṃ satyaṃ),
and (6) truth of cultivation (bhāvayitavyaṃ satyaṃ).
Or Sevenfold Truth: (1) truth of savoring the enjoyable (āsvāda
satya), (2) truth of misfortune (ādīnava satya), (3) truth of going forth
(into the Buddhist life)(niḥsarana-satya), (4) truth of dharmahood
(dharmatā-satya), (5) truth of liberation (adhimukti-satya), (6) the
Noble Truths, and (7) the non-Noble Truths.
Or Eightfold Truth: (1) truth of sufering as due to conditioning
(saṃskāra-duḥkhatā-satya), (2) truth of sufering as due to
change (vipariṇāma-duḥkhatā-satya), (3) truth of sufering due to
sufering (duḥkha-duḥkhatā-satya), (4) truth of ongoing processes
(pravṛttisatya), (5) truth of bringing processes to an end (nivṛttisatya),
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(6) truth of adventitious deilements (saṃkleśa-satya), (7) truth of
purity (vyavadāna-satya), and (8) truth of correctly applied practices
(samyak-prayoga-satya).
Or Ninefold Truth: (1) truth of impermanence, (2) truth of sufering,
(3) truth of emptiness, (4) truth of no-self, (5) truth of [the relation
between the pratītya-samutpāda links] Ongoing (bhava) and
Desire (tṛṣṇā), (6) truth of non-Ongoing and non-desire, (7) truth
of expedient means to eliminate those, (8) truth of nirvāṇa with
remainder, and (9) truth of nirvāṇa without remainder.
Or Tenfold Truth: (1) truth of oppressive sufering, (2) truth of
prestigious wealth and poverty as sufering, (3) truth of sufering from
an imbalance of elements, (4) truth of sufering from the dissolution of
what is pleasant, (5) truth of sufering from the gross [impediments]
(dauṣṭhulya-duḥkha-satya), (6) truth of karma, (7) truth of kleśa,
(8) truth of careful thinking about the Correct-Dharma one has heard
(tathā-śravaṇa-yoniśo-manaskāra-satya),13 (9) truth of Right View,
and (10) truth of the fruit of Right View. In such ways do Bodhisattvas
nominally set up truths in words (nāma). You should know that such
distinctions can be extended without limit (apramāṇa).14
So there are potentially innumerable ‘truths,’ with the set saṃvṛtiparamārtha only being one of them.
There are several interesting dimensions to the way Asaṅga formulates
this. The question arises in a section of the Yogācārabhūmi that explicitly
examines the question of how language works — a concern that Asaṅga
repeatedly returns to. Here Asaṅga is asking how “truth” is constructed
or transferred over to words (nāma). His preamble clearly frames it as
a social process, a process of group construction of conventions. Buddha
speaks. That is only the irst step. That speech is grouped into various
categories, worked over through a variety of processes, collected, collated,
edited, codiied, modiied, and made communicative by groups of people,
such as Buddhist Councils. And unlimited numbers or conigurations
of “truths” can be extracted and codiied, put into words, on that basis.
Truth(s), when put into words, including the two truths, are conventions.
The insightful bodhisattva can generate them ad ininitum. They are
truths to the extent that they communicate, via conventions, communally,
some sense of Buddha’s understanding, which he himself initially put
into words in the same manner, since language is precisely engaging in
conventionality par excellence.
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Lest we be tempted to assume too quickly that when mentioning the two
truths this passage is evoking the metonymic version, or that the twotruth
pair appearing so high up on the list indicates a near-primacy rather than
mere enumerative order, we now turn to the irst chapter of the second
of two parts of the Abhidharmasamuccaya, appropriately entitled Satyaviniścaya (determination of truth), though satya here denotes the Four
Noble Truths, which are the subject of this chapter. Discussing the irst
Noble Truth, “sufering” (duḥkha), Asaṅga lists eight kinds of sufering:15
[1] sufering of birth (jātiduḥkha), [2] of aging (jarā), [3] of disease
(vyādhi), [4] of death (maraṇa), [5] sufering associated with what is
unpleasant (apriyasamprayoga), [6] sufering of separation from what
is pleasant (priyaviprayoga), [7] sufering if one does not obtain what
one desires (yad apīcchan na labhate), and [8] in brief (saṃkṣiptena)
the ive aggregates of attachment (pañcopādānaskandha)…
Asaṅga then provides further explanations for each of the eight, followed
by a list of six types of sufering16 to which, he says, the eight can be
reduced. “Whether six or eight, it is the same thing” (Boin-Webb, 2001,
85; ṣaḍ samānāny aṣṭau bhavanti; 若六若八平等平等). This is followed
with the well-known list of three types of sufering: “mere sufering”
(duḥkha-duḥkhatā), “sufering caused by transformation” (vipariṇāmaduḥkhatā), and “sufering caused by conditioning” (saṃskāra-duḥkhatā).
He explains:
The eight kinds of sufering are included in them… the suferings of
birth, aging, disease, death and association with what is unpleasant
are mere suferings…; the suferings of separation from what is
pleasant and not obtaining what one desires are sufering caused by
transformation…; in brief, the ive aggregates of attachment are
sufering as sufering caused by conditioning…. (Boin-Webb, 2001, 85)
The two-truth pair now make their brief appearance in this chapter.
It is said that there are two forms of sufering: sufering according to
conventional truth (saṃvṛtisatya) and sufering according to ultimate
truth (paramārthasatya).
What is sufering according to conventional truth and what is
sufering according to ultimate truth? From “the sufering of birth”
up to “the sufering of not obtaining what one desires” — those are
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sufering according to conventional truth. “In brief, the ive aggregates
of attachment are sufering” — that is sufering according to ultimate
truth. (Ibid.)
It is worth pointing out that the introduction of the two truths is prefaced
by “it is said that…” (yad uktaṃ dvividhe duḥkhe iti, 如說二苦), framing
what is to follow as thoroughly enmeshed in language and retelling.
Asaṅga is often very sensitive to the interplay of language and that
towards which language purports to point. That is the main theme of the
Tattvārtha chapter of the Bodhisattvabhūmi. As we’ll see in a moment,
distinguishing between vastu, prajñapti, dravya, etc., are crucial to his
analysis. Also worthy of note is that in the passage just cited Paramārthasatya is given clear and speciic content, viz., the ive appropriational
skandhas (skandha-upādāna) which Asaṅga had just explained are
synonymous with saṃskāra-duḥkhatā, “sufering caused by conditioning.”
This indicates that paramārtha signiies a type of discourse or
understanding that points to what, below the obvious surface, is actually
transpiring. It is language speaking with precision and true accuracy.
The irst seven types of duḥkha are ways of thinking about duḥkha;
the eighth, the dynamics of the ive appropriational skandhas — that is,
the way a person is — is, at bottom, what duḥkha is, the irst seven
merely indicating facets of those skandhas. The irst seven still contain
traces of selfhood thinking (what’s pleasant to me, my goals, obstructions
to me, etc.); the eighth indicates purely impersonal processes driven by
appropriation (upādāna).
Paramārtha here has speciic content, namely the appropriational
dynamics of the skandhas. To see things from that perspective is to
see things as they are. This, as we’ll see, is not an uncommon usage.
However, Asaṅga elsewhere will undermine this type of application of
paramārtha-satya. We will return to this as well.
Finally, and this is perhaps the most signiicant point to take away from
this passage, the two truths are explicitly treated as reductive forms of
discourse that are not intended to replace or eclipse the other models
(the eight, six and threefold enumerations), but are merely summations,
shorthand (saṃkṣiptena) from which the other models may be extrapolated
at any time. This illustrates the point made in the Yogācārabhūmi passage
about the ten truths, namely that Dharma-speech can expand or contract,
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as the need arises. The implication seems to be that the deeper one’s
understanding, the less that needs to be said or enumerated. But given
the imperative to “beneit others” that is one of the signature notions
of Mahāyāna, the ability to expand and enumerate on concise doctrinal
statements is indispensable. Truths can be extrapolated, or they can be
reductive. One might say that saṃvṛti-satya and paramārtha-satya in this
case are both cases of vyavahāra.
Saṃvṛti and/or paramārtha are commonly found listed along with
additional sat-s or satyas. For instance, the inal section of the
Yogācārabhūmi states:
Briely it is said that there are three types of existents (sat).
(1) dravyasat, (2) prajñapti-sat, and paramārtha-sat.
略 說 有 三 種 有 。一 者 實 有 。二 者 假 有 。三 者 勝 義 有 。
(T.30.1579.878c19-21)
The passage goes on to deine dravya-sat as the denotative use of language
through which a thing (vastu) can be obtained or realized (*adhi √gam).
A dravya is explained as a thing or process that is always actually
operating, to which such words refer. “For instance, rūpa, and so on,
amongst groups of dharmas” (如於色等諸法聚中).17 According to this
passage, things such as vehicles, forests, grass, trees, robes, food can be
denoted this way.
Prajñapti-sat consists of six types: (1) prajñapti of a group
(*sāmagrī-prajñapti), (2) prajñapti as cause (hetu-prajñapti),
(3) prajñapti as efect (phala-prajñapti), (4) prajñapti of what
has been done, (5) prajñapti of situations (*avasthā-prajñapti),
and (6) positing something where it is not present (*apekṣāprajñapti).18 After explaining each of the six in greater detail, it asks:
What is paramārtha-sat? It is that from which all language and
all prajñaptis are forever eliminated, it is apart from conceptual
proliferation (prapañca) and apart from conceptual construction
(kalpanā). It is expressed through skillful means (upāya-kauśalya)
[by such terms as] dharmatā, tathatā, bhūtakoṭi, śūnyatā, nairātmya,
and so on, as [was discussed in] the Bodhisattvabhūmi, in the Tattvārtha
[chapter], concerning the fourth type (of knowledge of real things),19
viz. the cognitive sphere completely puriied of obstructions to
the knowable (jñeyāvaraṇa) [attained by high-level Bodhisattvas and
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Buddhas] (jñeyāvaraṇa-viśuddhi-jñāna-gocara). You should know
that images (*nimitta) of it are contradictory to the higher (truth).
You ought to know it is not an existent.20
《瑜伽師地論》卷 100:
「云何勝義有。謂於其中一切名言 一切施設
皆悉永斷。離諸戲論。離諸分別。善權方便。說為法性,真如,實際,
空,無我,等。如菩薩地 真實義品 第四所知障淨智所行真實。應知
其相。與上相違。當知非有。」 (T.30.1579.879a20-25)
We notice that saṃvṛti did not appear in this discussion — instead
dravya-sat and prajñapti-sat accompany paramārtha-sat. Paramārthasat can be articulated, via expedient means, through synonyms, such as
tathatā, dharmatā, etc. Such strings of synonyms for paramārtha are
common occurrences in Asaṅga’s texts, perhaps the best known example
being the synonyms (paryāya) for śūnyatā in Madhyānta-vibhāga 1:15:
tathatā bhūtakotiśca-animittam paramārthatā | dharmadhātuśca paryāya
śūnyatāḥ samāsataḥ (“In sum, the synonyms for emptiness are tathatā, the
limits of reality [bhūtakoṭi], animitta, paramārthatā, and dharmadhātu.”)
Preiguring Dignāga’s deinition of perception as thoroughly excluding all
forms of language and conceptualization (kalpanāpoḍha), Asaṅga here
ofers the same exclusions to deine paramārtha-sat, adding prapañca,
prajñapti, and language as a whole to the list of exclusions.
The cross-reference to the Tattvārtha chapter is intriguing, since not only
does Asaṅga deine there the type of puriied cognition available only
to bodhisattvas and Buddhas (and not to Śrāvakas, Pratyekabuddhas,
or others) — namely the fourth type he refers to here — but the entire
chapter is concerned with the relation between language (prajñapti,
artha, etc.) and non-linguistic, non-conceptual realities (tattva, dravya,
vastu, etc.). He emphasizes more than once that all Buddhist discourse,
up to and including terms such as “mahā-parinirvāṇa,” is prajñapti.
At the same time he irmly rejects nominalism, encouraging us to cognize
beyond linguistic-conceptuals in order to see tattvas as they truly are
— but in a non-dual manner that doesn’t “reject” the linguistic sphere.
Hence the chapter’s title: tattva + artha, “things” and the “words that
refer” to them.
One or the other term — saṃvṛti or paramārtha — can also be used
without the other in diferent evaluative lists or mātṛkās. For instance,
in Abhidharmasamuccaya Asaṅga uses the following thirteen items as
an evaluative mātṛkā for determining aspects of kuśala (beneicial karmic
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activity), in which paramārtha is the ifth item: distinct nature (svabhāva),
connections (sambandha), outcome (anubandha), emergence (utthāna),
ultimate signiicance (paramārtha), attaining birth (upapattilābha),
application (prayoga), veneration (puraskāra), granting favor (anugraha),
receiving (parigraha), counteracting (pratipakṣa), tranquility (upasama)
and the result that lows from a process (niṣyanda). Each is applied
to kuśala. For instance: “What is favorable [kuśala] by nature?
The eleven mental associates (caittas) beginning with faith (śraddhā),”21
i.e., the eleven kuśala caittas of the Yogācāra list of dharmas.22 What is
kuśala as outcome? Its own habitual tendencies (vāsanā). And so on.
For paramārtha, Asaṅga states: “What is favorable as ultimate reality?
It is suchness (tathatā)”.23
A slightly shorter and slightly diferent list is used to analyze akuśala
(non-beneicial): distinct nature (svabhāva), connections (sambandha),
outcome (anubandha), emergence (utthāna), ultimate signiicance
(paramārtha), attaining birth (upapattilābha), application (prayoga),
veneration (puraskāra), ofending (upaghāta), receiving (parigraha),
counter-case (vipakṣa), and obstructive adversity (paripantha).
For instance: “What is akuśala as outcome? Its own habitual tendencies
(vāsanā).” For paramārtha, Asaṅga asks: “What is akuśala as ultimate
reality? The whole continuity of existence (sarva-saṃsāra)”.24
The same type of mātṛkā is then applied to the karmically neutral
(avyākṛta). “What is neutral as ultimate reality? Space (ākāśa) and
cessation without acquired knowledge (apratisaṃkhyā-nirodha)”.25
The paramārtha (ultimate signiicance or goal) of kuśala is tathatā;
the paramārtha (ultimate referent) of akuśala is the entirety of saṃsāra;
and what avyākṛta iguratively implies in an ultimate sense are concepts
of the unconditioned as neutrality, non-obstructive, non-productive,
such as ākāśa and apratisaṃkhyā-nirodha.
Another example: Using a ivefold distinction (nimitta, nāma, vikalpa,
tathatā, jñāna), Asaṅga, in the Yogācārabhūmi (fascicle 72), asks whether
each of these should be called saṃvṛti-sat or paramārtha-sat. But before
asking about the familiar two satyas, he asks whether they should be
considered existent or nonexistent (sat or asat), and then whether each is
dravya-sat or prajñapti-sat.
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[Sat or Asat?]
Q: Should a nimitta be called an existent (sat) or a nonexistent (asat)?
A: It should be called an existent.
Q: As to what is established because of positing (prajñapti) self-natures
(svabhāva) or particularity (viśeṣa), should this be called an existent?
A: It should be called a nonexistent.
Q: As to discriminating the range of experienced objects (所行境, *gocara,
*cāriṇyâlambana), should this be called an existent?
A: Such should be called existent. For a bodhisattva who possesses the
nature (for attaining Buddhahood), because he has attained skillfulness
(善巧 *kauśalya, *kuśala), there are images (nimitta) that are analyticallyperceived (善記 *vyākaraṇa, *vyā √kṛt) as existent, analyticallyperceived as nonexistent, analytically-perceived as both existent
and nonexistent, and analytically-perceived as neither existent nor
nonexistent. Because he analytically-perceives in this way, he is far from
the two extremes of increase or decrease, and so practices the middle
way; the dharmadhātu is [the cognitive range] for his skill.
Q: This image (nimitta) when considered as a referent (artha) of language,
should it be called existent? When considered as a referent apart from
language, should it be called existent?
A: Both referents should be called existent. Why? If language is set up and
stable (pada-sthāna), such that referents (are apprehended) by means of
language, then one should say (the referent) is existent. If [one realizes]
that the designation of a self-nature (svabhāva-prajñapti) or the designation
of a particular (差別假立 viśeṣa-prajñapti) refers to [self-natures and
particularites as] unconsummated (apariniṣpanna),26 just in this way the
referent that is separate from language should be called existent.
Q: Should suchness (tathatā) and correct cognition (jñāna) be called existent
or non-existent?
A: They should be called existent.
[Dravya-sat or prajñapti-sat?]
Q: Should nimittas be called dravya-sat or prajñapti-sat?
A: During [certain] practices they should be called dravya-sat.
During [certain other] practices they should be called prajñapti-sat.
There are nimittas of both types.
Q: Should name (= word, nāma) be called dravya-sat or prajñapti-sat?
A: It should be called prajñapti-sat since it is only nominally posited of the
nimitta.
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Q:
A:
Q:
A:
Q:
A:
Should vikalpa be called dravya-sat or prajñapti-sat?
It is both types of sat.
Should tathatā be called dravya-sat or prajñapti-sat?
It should be called dravya-sat, since it is classiied as paramārtha.
Should correct cognition (jñāna) be called dravya-sat or prajñapti-sat?
It should be called both sat-s. As to these, [correct] cognition [itself]
is dravya-sat. If the cognition entails classifying citta and caittas,
naming them as “cognition,” [etc.,] then call it prajñapti. Hence [cognition]
possesses both types of sat.
[Saṃvṛti-sat or paramārtha-sat?]
Q: Should nimittas be called saṃvṛti-sat or paramārtha-sat?
A: Nimittas should be called saṃvṛti due to two causes and conditions:
(1) Because they produce adventitious deilements (āgantuka-kleśa);
(2) because [they stimulate] the positing (*prajñapti) of a representational
[realm] based on utilitarian value (bhājana).
Q: Should nāma be called saṃvṛti-sat or paramārtha-sat?
A: It should be called saṃvṛti-sat due to three causes and conditions:
(1) Because it produces adventitious deilements; (2) because
[it stimulates] the positing of a representational [realm] based on
utilitarian value; (3) because it is the basis (āśraya) of igurative language
(施設 *vāk, *upacāra, *prajñapti, *abhidhāna, *vyavahāra, etc.).
Q: Should vikalpa be called saṃvṛti-sat or paramārtha-sat?
A: It should be called saṃvṛti-sat due to four causes and conditions:
(1) Because it produces adventitious deilements (āgantuka-kleśa);
(2) because [it stimulates] the positing (*prajñapti) of a representational
[realm] based on utilitarian value (bhājana); (3) because proclivities
(anuśaya) are consequent on conventional language (vyavahāra),
(4) because Awakening (prati-√buddh; vibuddhi) is consequent to
conventional language (vyavahāra).
Q: Should tathatā be called saṃvṛti-sat or paramārtha-sat?
A: It should be called paramārtha-sat since it is a pure cognitive object
(*ālambana-viṣayatva).27
Q: Should correct cognition (jñāna) be called saṃvṛti-sat or paramārtha-sat?
A: The irst cognition [which simply and directly sees the object] is called
paramārtha-sat; the second cognition [which relects on and conceptually
analyzes the components of the initial cognition] should be called both
sat-s.28
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II. Language: Saṃvṛti, vyavahāra, prajñapti, sāṃketa, etc.
Prajñapti is a wide-ranging term, deployed in multifarious ways
with many diferent meanings and implications. As above, it can be
contrasted with dravya (a “real” process that is in some sense irreducible,
not a “substance”). Prajñapti may indicate a composite of distinct dravyas
conlated under a single umbrella term or concept, such as conlating the
ive skandhas into a single “person” (pudgala), or conlating wheel, axle,
etc., into a “chariot.” By this deinition, any “whole” composed of parts is
a prajñapti. Prajñapti can also signify a purely nominal entity that exists
in “name” only, such as an eternal, invariant “self” (ātman).
Sometimes texts distinguish between prajñapti and saṃvṛti, since, despite
both involving and being implicated in language to some extent, dravyasat
may also be saṃvṛti; in such instances, since dravya and prajñapti are
mutually exclusive, obviously prajñapti-sat would be excluded.
Since, sometimes, prajñapti is used in certain Buddhist texts as a synonym
for vyavahāra, and prajñapti is diferentiated from saṃvṛti, one may
speculate that a distinction between saṃvṛti and vyavahāra was also
assumed or possible, though I haven’t found a passage in a Yogācāra text
that makes this fully explicit. Nonetheless, the two-truths, for Yogācāra,
are just two of many truths, as shown above.
In the cintāmayī-bhūmi of the Yogācārabhūmi, Asaṅga deines “speech
using linguistic signs” (sāṃketika vāda) thus:
Speech whose conventions are shared by the multitude (sāṃketiko
vādaḥ),29 is sixfold: (1) features of things (vastu-lakṣaṇa), (2) features
of the known (vijñeya-lakṣaṇa), (3) features of purity, etc., (śubhādilakṣaṇa), (4) pleasant, etc., features (anugrahādi-lakṣaṇa), (5) features
of conventional language (vyavahāra-lakṣaṇa), and (6) features of
false assumptions (mithyāpratipattyādi-lakṣaṇa).
Linguistic signs can be used to articulate and give linguistic form to
actual things (vastu); what one is conscious of (vijñeya); notions of purity
and impurity (śubhāśubha); evaluative judgements such as deeming
certain things to be pleasant, unpleasant, etc.; discussions of language
itself as the common medium of communication; and as a means for
giving one’s false assumptions, presuppositions and opinions the illusion
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of reality. Signs (sāṃketa), in other words, entail a spectrum stretching
from discussing actual things, to analyzing and evaluating such
articulated “things,” to giving life to erroneous ideas (as well as the tools
for analyzing why those ideas are erroneous). As Asaṅga explains this:
Features of things (vastu-lakṣaṇa) are grasped by consciousness
(vijñāna). Features of the known (vijñeya-lakṣaṇa) are grasped by
focusing attention (manaskāra) arising from consciousness. The pure
and wondrous, etc., is grasped by contact (sparśa); the pleasant, etc.,
is grasped by pleasure-pain sensation (vedanā); conventional linguistic
marks (vyavahāra-nimitta-lakṣaṇa) are grasped by associativecognizance (saṃjnā); and the features of false assumptions are
grasped by volition (cetanā). 30
Five of the six “graspers” mentioned here (manaskāra, sparśa, vedanā,
saṃjnā, and cetanā) are the ive sarvatraga caittas, that is, the mental
associates that are always active in every and any cognition. The remaining
“grasper,” consciousness (vijñāna), would be classiied as a citta dharma,
not a caitta. Here we have an example of vyavahāra appearing in a list
that has no obvious link to the two truths. Importantly, vyavahāra is
linked with saṃjnā, which besides its well-known use as the third of
the ive skandhas (and, as is obvious, the ive sarvatraga caittas echo the
ive skandhas, replacing vijñāna with manaskāra and rūpa with sparśa),
always carries “linguistic” connotations in Asaṅga’s texts, drawing on,
amongst other things, the sense of saṃjnā developed in the Pāṇinian
grammatical system. By associating not only consciousness, but each of
the sarvatraga caittas with sāṃketa, Asaṅga informs us that many levels
of our cognitive processes are always poised to grasp linguistic signs.
Sāṃketa is only one type of language usage, the sharing of conventional
signs. Sāṃketa here is not a subset of vyavahāra; it is the other way
around: vyavahāra is a subset of sāṃketa. Vyavahāra, which is a term
Asaṅga uses often, appears in numerous models similar to this one,
in a variety of conigurations with other terms; but never, as far as I’ve
discovered, paired with paramārtha as the second ‘truth.’
III. Vyavahāra and saṃvṛti / sammuti
As previously mentioned Nāgārjuna in MMK treats vyavahāra and
saṃvṛti as synonyms — or does he? Might the vyavahāra in the famous
MMK 24:10 be a sub-category of saṃvṛti (i.e., a deliberate echo of
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the Pali sammuti), reiterated from the opponent’s evocation of saṃvyavahārāṃ
at 24:6?31 Nāgārjuna repeats the opponent’s term — sarva-saṃvyavahārāṃ
— at MMK 24:36, turning the opponent’s criticism back on the opponent
with nearly the same language used by the opponent. Non-madhyamakan
literature, including Yogācāra texts, suggests that it might.
Here are the passages in MMK 24 in which either vyavahāra or saṃvṛti
appear:
śūnyatāṃ phalasadbhāvam adharmaṃ dharmam eva ca |
sarvasaṃvyavahārāṃś ca laukikān pratibādhase || MMK 24:6
[The opponent complains:]
Your emptiness is an assault on the actual existence of the fruit
[of practice], and even on adharma and dharma (improper and proper
actions), as well as all the conventions of the world.
dve satye samupāśritya buddhānāṃ dharmadeśanā |
lokasaṃvṛtisatyaṃ ca satyaṃ ca paramārthataḥ || MMK 24:8
[Nāgārjuna replies]
The teaching of the Dharma of the Buddhas is entirely based on two truths;
worldly conventional truth (loka-saṃvṛti-satya) and the ultimately true.
vyavahāram anāśritya paramārtho na deśyate |
paramārtham anāgamya nirvāṇaṃ nādhigamyate || MMK 24:10
Without vyavahāra as a basis, paramārtha cannot be taught;
if paramārtha is not realized, nirvāṇa will not be ultimately realized.
sarvasaṃvyavahārāṃśca laukikān pratibādhase |
yatpratītyasamutpādaśūnyatāṃ pratibādhase || MMK 24:36||
You are assaulting all the conventions of the world if you assault the
emptiness [related to] conditioned co-arising (pratītya-samutpāda).
In other words, Nāgārjuna contends, it is not emptiness that threatens the
everyday world of conventions, the moral (dharma and adharma) codes
and sensibilities that these conventions entail, nor the actual attainment
of the fruit of practice; emptiness understood in terms of conditioned
coarising contextualizes, but never destroys them. It is failing to properly
understand conditioned co-arising and emptiness that threatens the
peaceful fulillments of the ordinary world.
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It may be signiicant that vyavahāra is not explicitly called a “truth” (satya)
in these passages. The text never says vyavahāra-satya. Only saṃvṛti,
in its single appearance in MMK at MMK 24:8c, is called saṃvṛti-satya.
If — and this is merely speculation — vyavahāra and saṃvṛti were not
isomorphic synonyms for Nāgārjuna, but rather vyavahāra was a subset
of saṃvṛti, “just talk that communicates,” as it were, then not only its
pedagogic value, but its necessity, even for Madhyamaka’s own debate
method, suddenly becomes clearer.
As is well known, saṃvṛti is a distortive Sanskritization of the Pali term
sammuti, which, like the Pali vohāra (Skt. vyavahāra), means conventional
discourse. While some have traced explicit discussions of the nirukta
of saṃvṛti as “covered” or “enveloped” only to Candrakīrti (7th–8th
century), that interpretation is already discussed in the Mahāvibhāṣā.
As Dhammajoti (2007, 95 n.33) notes: “Already in the MVŚ (548b),
we are told that the Grammarians (śabdika) take this to be from √vṛ,
‘to cover’: ‘This saṃvṛti-satya is concealed by ajñāna, like that which
is inside a vessel is concealed/covered by the vessel.’ The Sanskrit
Buddhist tradition generally interprets it in terms of saṃ + vṛt/vṛ.”
This etymology is also found in Yogācāra-related texts. 32
IV. Conventions and Abhidharma
Yogācāra texts deploy the two truths in accord with the conventions of
various literatures. The early Yogācāra literature (e.g., Asaṅga) more
often than not tends to follow abhidharma usages. Yogācāra uses the two
truths (alone or in conjunction with additional truths) in diferent ways
in diferent passages, relecting the sources of the ideas and models they
are adopting. So a study of Yogācāra usage should also be a study of the
diferent usages by diferent Buddhist schools and literatures over time.
(I will not attempt a comprehensive survey here, however, but will give
a few illustrations of shifting meanings.)
Since the excellent study of Sarvāstivāda Abhidharma by Bhikkhu KL
Dhammajoti (2007) contains much pertinent material, I take the liberty
of quoting it at length:
Succinctly, an Ābhidharmika is one who specializes in the abhidharma
and takes the abhidharma as the inal authority. For him, the abhidharma
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is deinitive (lākṣaṇika) and represents the true intention of the Buddha,
taught at the level of absolute truth (paramārtha-satya), with fully
drawn out meanings (nītārtha). In contrast, the sūtra-s do not represent
the Buddha’s true intention (ābhiprāyika). They generally represent
the expedient (aupacārika) teachings whose meanings are yet to be
fully drawn out (neyārtha). (Dhammajoti, 18-19)
This is an extremely important issue, not just for Abhidharma but for
Yogācāra as well. Above all, the two truths serve as a value system,
a prioritizing of some things over other things. Saṃvṛti and paramārtha
are evaluative labels, for things in general, but most especially for the
components of Buddhist doctrine. The value or degree of deinitiveness
the truths assign are not necessarily ontological — though their
use doesn’t exclude ontological determinations either. Nonetheless,
they are not limited to ontological concerns. The Yogācārabhūmi, and
indeed many Yogācāra texts, are more concerned with linguistic issues,
linguistic-conceptual problems and their solutions, the relation of words
(nāma) to real things (vastu), etc. Certain teachings, models, concepts,
etc., are deemed deinitive, of the highest order, while others are given
a lower, provisional status. Hence saṃvṛti and paramārtha are also
synonymous with or parallel to the pair nītārtha (explicit) and neyārtha
(implicit), especially when in hermeneutic contexts.
Put another way, saṃvṛti and paramārtha are themselves hermeneutic
labels for evaluating how speciic items and qualities treated within the
variety of Buddhist teachings are to be classiied and hierachized, and as
such are synonymous in function to the neyārtha-nītārtha distinction
(some texts make this explicit33). Which of the teachings are provisional,
and which are deinitive? As the sprawling mass of Buddhist literature and
its proliferating categories exploded exponentially, generating countless
new models and doctrinal enumerations, many of which did not it well
or easily with other models, inding keys to how to make all cases of
buddhavacana accord with each other became an increasingly urgent matter.
Is pratītya-samutpāda — understood as the twelve links — a provisional
or deinitive teaching? Which interpretation of pratītya-samutpāda was
most accurate and best accounted for things as they are? Which teachings
were primarily therapeutic expedients that served as transitional
considerations (transitioning to a higher or deeper understanding)?
Teachings that one school considered deinitive, another might declare
merely transitional. 34 In short, the saṃvṛti-paramārtha distinction is less
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about levels of reality or even levels of epistemological approaches,
and rather is about classiication of Buddhist doctrine by Buddhists.
That entailed questions of the ‘reality’ described by various Buddhist
teachings and those perspectives which were condoned or rejected or
given provisional status, and even allowed for “unsayable” realities
that resisted rational articulation (another gift from the Vātsīputrīyas).
For each type of Buddhism, paramārtha inally stands for the deinitive
statement by a thinker or school on what ultimately is the case and goal of
Buddhist thinking and practice. To attain full enlightenment is to realize
paramārtha. Everything else is saṃvṛti, and any goal wrongly envisioned
as paramārtha will lead to less than fully satisfactory consequences.
[Quoting Saṅghabhadra’s Nyāyānusara:] “By sūtra is meant that
which subsumes and contains all the words which accord with the
irm principles of both the saṃvṛti- and paramārtha-satya-s. Sūtra-s
in this sense are either discoursed by the Buddha or the disciples,
for [the latter] discoursed because [the content was] approved by
the Buddha.”35 (Dhammajoti, 21)
Buddha’s speech is both saṃvṛti and paramārtha. The same is true of
the subsequent formulations and reformulations by his disciples, and by
extension, all subsequent clear-thinking Buddhists. By declaring the
sūtras to contain both types of truth, Saṅghabhadra is inviting us to
engage them as a hermeneutic enterprise.
Dhammajoti (p. 16 n.14) writes: “AKB [Abhidharmakośa-bhāṣya] 459.
Also cf. MVŚ [Mahāvibhāṣā] 917c, where the Saddharma is subdivided
into the conventional and the absolute (paramārtha) ones. The former
comprises the verbal teachings of the tripiṭaka; the latter is the noble
path, i.e., the outlow-free indriya, bāla, bodhyaṅga and the mārgāṅga.”36
Here, as we saw in one of the examples from Asaṅga’s Abhidharmasamuccaya,
paramārtha refers to speciic doctrinal content, content that should be
taken as ultimately true.
Dhammajoti translates the following discussion in Mahāvibhāṣā on the
relation between the two truths:
Question: Is the fact of conventionality (世俗性; *saṃvṛtitva?) in the
conventional [truth] existent from the standpoint of the absolute truth
or is it non-existent from the standpoint of the absolute truth?...
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Answer: It should be said that the fact of conventionality in the
conventional [truth] is existent from the standpoint of the absolute
truth. If the fact of conventionality in the conventional [truth] is/
would be non-existent from the standpoint of the absolute truth, then
the Buddha’s discourse on the two truths would be false…
Question: If so, there should be only one truth, the absolute truth.
Answer: There indeed is only one truth, the absolute truth.
Question: If so, why are two truths established?
Answer: The two truths are established in terms of diferences in
perspective (差別緣; ‘diferent reasons’), not in terms of substance [實
事 vastu]: In terms of substance, there is only one truth, the absolute
truth; in terms of diference in perspective, two types [of truth] are
established. The absolute truth is not established from the same
perspective from which the conventional truth is established.
The conventional truth is not established from the same perspective
as the absolute truth…
Question: Is it also possible to designate the conventional and the
absolute as being each distinct, without the two mingled?
Answer: It can also be so designated. How is this? According
to Venerable Vasumitra: The word that reveals is conventional;
the dharma that is revealed is absolute. He states further: that which
accords with conventional usage37 is conventional [saṃvṛti];
that which accords with what the Āryas say is absolute. According
to the Bhadanta: The speech generated from a thought that not
untrue, speaking of things like sentient beings, vase, garment, etc.,
is conventional truth. The speech generated from a thought that is not
untrue, speaking of principles such as conditioned co-arising, etc.,
is absolute truth…. 38
(Dhammajoti, 78f; square brackets mine)
Dhammajoti (pp. 79-80) translates the distinction that the Abhidharmakośabhāṣya draws between saṃvṛti and paramārtha thus:
That, the buddhi of which does not arise when it is broken into parts
(avayavaśo bhinne), is conventionally existent; for instance, a pot.
For therein, when it is broken into pieces, the buddhi of a pot does not
arise. And therein, when the [constituent] dharma-s [of a thing] are
mentally removed (apohya), the buddhi of it does not arise — that too
is to be understood as a conventionally existent; for instance, water.
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For therein, when the dharma, rūpa, etc., are removed mentally,
the buddhi of water does not arise.
A conventional notion (saṃvṛti-saṃjnā) is made with regard to those
very things. Thus, those saying that a pot or water exists by virtue of
convention speak truly and not falsely; thus this is conventional truth
(saṃvṛtisatya). 39
Absolute truth (paramārthasatya) is other than this. Therein,
even when [a thing] has been broken, the buddhi of it deinitely arises
and likewise, even when its [constituent] dharma-s are removed
mentally — that is [to be understood as] an absolute existent
(paramārthasat). For instance rūpa: for, therein, when the thing is
broken into the atoms (paramāṇuśaḥ), and when the [constituent]
dharma-s taste, etc., have been removed mentally, the buddhi of the
intrinsic nature of rūpa deinitely arises. Vedanā, etc., are also to be
seen in this way. This is called absolute truth as the existence is in the
absolute sense (etat paramārthena bhāvāt paramārthasatyamiti).40
When mental, conceptual features are removable from something,
excluded, if a cognition (buddhi) of it does not arise, then it is saṃvṛtisatya. Leaving aside possible implications of this for Dignāga’s apoha
theories (he clearly draws on similar ideas in his Ālambana-parīkṣā),
what we ind is that, for Vasubandhu, saṃvṛti here is being deined in
more or less the same terms by which prajñapti is usually diferentiated
from dravya, thereby implying an equivalence or strong similarity
between saṃvṛti and prajñapti.
What is notable is that, even here, in his supposedly pre-Yogācāra days,
Vasubandhu is using buddhi — i.e., a knowledge-producing cognition —
as the criterion by which the truths can be distinguished from each other,
viz., the ability to form a clear cognitive object, even an intellective
rather than perceptual one. What, after the conceptual features have
been removed, still produces a buddhi, is paramārtha. If a buddhi fails
to arise from a deconstructed object, then that object is saṃvṛti. Since he
explicitly indicates that the paramārthic cognition of a rūpa is one from
which sensations like “taste,” have been excluded, this implies that
the irreducible cognitive object of a paramārthic buddhi is primarily
intellective, rather than sensate, even when that of which it is a cognition,
such as a material object, is itself a sensory item. Note the Sarvāstivādin
sense of what makes something real is its “intrinsic nature” which is
atemporal in the sense that a buddhi of it arises even when the features
which arise and cease temporally are excluded (apohoya).
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It is exactly this abstract intellective “idea” of things such as rūpa,
etc., that Asaṅga criticizes, as we’ll see shortly when we turn to his
Paramārtha gāthā. The idea (saṃjnā) of rūpa, etc., is prajñapti, not 實
物有 (dravyato ‘sti), nor is it paramārtha-sat. Such ideas, Asaṅga says,
are “only parikalpita-svabhāva.”
Saṅghabhadra carries Vasubandhu’s idea one step further (Dhammajoti, 81):
This is divisible into two: What exists truly (dravyo ‘sti) and what
exists conceptually (prajñaptito ‘sti), the two being designated on the
basis of saṃvṛti-satya and paramārtha-satya, [respectively]. If, with
regard to a thing, a buddhi is produced without depending on anything
else, this thing exists truly — e.g., rūpa, vedanā, etc. If it depends on
other things to produce a buddhi, then it exists conceptually/relatively
— e.g., a vase, army, etc.
Those that exist truly are futher divisible into two: Those that have
only their essential natures (svabhāva/svarūpa) and those that,
[in addition,] have activities (kāritra). Those that have kāritra are
again of two types: with or without function (sāmarthya/vyāpara/
śakti)… Those that exist relatively [prajñapti-sat] are also of two
types: having existence on the basis of something real [dravya-āśraya]
or on something relative [prajñapti-āśraya], like a vase and an army,
respectively.41
There are all sorts of problems, as well as interesting ideas, in this short
passage, but we will move on.
Dhammajoti (77-78) translates the following discussion from the
Mahāvibhāṣā on the various theories held by diferent Ābhidharmikas
on the existent. Words in square brackets are added by me.
Regarding the existents, some say that they are of two kinds:
1. Existents as real entities (dravyataḥ sat) — the skandha, āyatana, etc.;
2. Existents as concepts (prajñaptitaḥ sat) — male, female, etc.
Some say they are of three kinds: 1. What exists relatively — a given
thing [vastu] exists relatively to this but does not exist relatively to
that; 2. What exists by virtue of an assemblage — a given thing exists
here but does not exist there; 3. What exists at some given time —
a given thing exists at this time but does not exist at another time.
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Some say they are of ive kinds: 1. what exists in name (only)
[nāma-sat 名有] — a tortoise’s hair, a hare’s horn, a garland of [sky]
lowers, etc.; 2. what exists as a real entity (dravyato ‘sti [實有]) —
all dharma-s each of which is abiding in its own-nature (svabhāva);
3. what exists conventionally [prajñapti-sat 假有] — a vase, garment,
vehicle, army, forest, house, etc.; 4. what exists as an assemblage
[和有 *saṃghāta-, *sāmagrī-sat, etc.] — a pudgala is designated with
regard to an assemblage of the skandha-s; 5. what exists relatively42
[相待有 *apekṣā-sat, *apekṣana-sat] — ‘this shore’ [exists relatively
to] ‘that shore’, a ‘long thing’ [exists relatively to] a ‘short thing’, etc.43
Here we have a ivefold distinction that fails to explicitly mention either
saṃvṛti or paramārtha, though each of these — with the exception of the
irst, that which exists in name only (nāma-sat) — could be construed
as aspects of saṃvṛti-sat. It is unclear whether for some Ābhidharmikas
the second kind, dravya-sat, would qualify as paramārtha; Yogācāra texts
(following the Sautrāntika position) make clear that dravya-sat should also
be included in saṃvṛti on those occasions when all the sat-s are subsumed
in the two satyas. Cheng weishilun, for instance, explicitly argues that
while consciousness is dravya-sat, it is so only in terms of saṃvṛti-sat.
Dhammajoti (567) translates the following passage from the Mahāvibhāṣā
which comments “on what the sūtra refers to in speaking of the ‘profound
Abhidharma’”. Starting with paramārtha, it takes up the three phases
of practice — śrutamayī, cintāmayī and bhāvanāmayī — in reverse
(i.e., descending rather than ascending) order, since, in terms of practice,
one irst engages in śrutimayī, then cintāmayī, etc., until eventually
attaining paramārtha:
In the absolute sense (paramārtha), the intrinsic nature of Abhidharma
can only be the outlow-free faculty of understanding (prajñendriya).
From this very perspective, those which bring about the excellent
(viśiṣṭa) worldy ‘understanding derived from cultivation’ (bhāvanāmayī prajñā) — namely, ‘warmed up’, ‘summits’, ‘receptivities’ and
the ‘worldly supreme dharma-s — can also be called Abhidharma
on account of their ability to discern the four noble truths separately.
Again from this very perspective, those that bring about the excellent
‘understanding derived from relection’ (cintāmayī prajñā) — namely,
contemplation on the impure, mindfulness of breathing, etc., — can
also be called Abhidharma on account of their ability to discern the
aggregates (skandha) separately and collectively.
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Again from this very perspective, those that bring about the
excellent ‘understanding derived from listening’ (śrutamayī prajñā)
— [namely,] the analysis and establishment of the intrinsic and
common characteristics44 destroying the delusion with regard to
existent entities and cognitive objects (ālambana) — can also be called
Abhidharma on account of the fact that they neither superimpose
(saṃ-ā-√ruh) nor deny (apa-√vad) with regard to dharma-s.45
As we’ll see, Asaṅga’s description of the three mayī-s is signiicantly
diferent. What the Mahāvibhāṣā includes in the śrutamayī Asaṅga treats
in the cintāmayī instead. The śrutamayī-bhūmi for Asaṅga is concerned
with the pañca-vidyās, the ive ‘sciences’ that a learned Buddhist is
supposed to study.
The cintāmayī-bhūmi is, as expected, sandwiched between the śrutamayībhūmi and bhāvanāmayī-bhūmi. This well-known triad — śruta, cintā,
bhāvanā — prescribes the sequence of practice. First, listen to the
teachings (śruta), then think about and relect on what one has heard
(cintā), and then cultivate and develop this to fruition via meditation and
other means (bhāvanā) (as one continues to listen to further teachings,
etc.). The śrutamayī-bhūmi is one of the most interesting sections of the
Yogācārabhūmi, since it deals with the pañcavidyā, devoting particular
attention to hetu-vidyā (logic and epistemology) and śabda-vidyā
(grammar and linguistics). In other words, the bhūmi of śrutamayī is
not simply listening to or memorizing the scriptures per se, but involves
acquiring the methodological skills to listen well.
Cintāmayī-bhūmi, on the other hand, deals with hermeneutics,
how to interpret, or better, how to tease deeper meanings out of well
known scriptural and buddhavacana-type statements, i.e., the type of
sayings that would strike all Buddhists as extremely familiar, perhaps to
the point of mind-numbing cliché.
V. Paramārtha Gāthā
Since we have been snatching passages from various parts of Asaṅga’s
works, one might get the impression that the two truths make frequent
appearances throughout his corpus. Actually, they appear infrequently, and
tend to be concentrated in speciic sections of his texts. In Yogācārabhūmi,
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for instance, the most sustained discussion comes in the cintāmayī-bhūmi,
which contains a long verse text (gāthā) aptly titled Paramārtha gāthā.
Mention of the two truths occurs sporadically in the later sections of the
Yogācārabhūmi (which are interpretive reiterations of the irst half of the
text), as well as briely in the Bodhisattvabhūmi, and virtually nowhere else.
Asaṅga does not conduct his workshop on hermeneutics in the cintāmayībhūmi by didactically setting down rules or principles. Instead he
demonstrates how to bring out meanings from verses he composed,
drawing on scriptural passages and sayings that were probably well
known during his day.46 Asaṅga is attempting to show how one reenergizes
the common rhetoric that has grown stale with familiarity,
The Paramārtha gāthā consists of forty-four verses. This is followed by
a detailed vyākhyā, or “explanation” that incorporates key words or phrases
from the main text. Below is a translation of the vyākhyā for vs. 16-26.47
Selection from the “Verses on Ultimate Meaning”
(Paramārthaṃ gāthā 勝義伽他)
From the Cintāmayī-bhūmi of the Yogācārabhūmi
Sanskrit (Asaṅga)-Chinese (Xuanzang)-English (Dan Lusthaus)
《瑜伽師地論》卷 16 cintāmayī-bhūmi (思所成地):
ataḥ paraṃ vyavadānāpakṣaṃ darśayati | yathā parīkṣyamāno vyavadāyate |
「自此已後顯清淨品。如實觀時得清淨故。
The next section [of the verses] explicates ‘puriication,’ since when
[one engages in] correct investigation (如實觀 yathā-parikṣyamāna48) one
attains puriication.
svalakṣaṇato rūpādīnāṃ phenapiṇḍādyupamayā
或由自相故。謂觀色等如聚沫等。
This may be [correct investigation in terms of] sva-lakṣaṇas, i.e., contemplating
that rupa, etc., are like a heap of foam [phena-piṇḍa], etc.49
sāmānya-lakṣaṇataḥ saṃskṛta-lakṣaṇasāmānyād ekotpatti-sthiti-nirodhataya
或由共相故。謂觀有爲同生住滅所有共相。
Or this may be [correct investigation in terms of] sāmānya-lakṣaṇas,
i.e., contemplating that conditioned (things) are the same in that they share the
characteristics of arising, abiding and ceasing.
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saṃvṛti-paramārtha-satyatas ca | tathā hi na kaścid mohako na ca | moho nāsti
pratītya samutpannaḥ saṃvṛtyā ca moho mohayatīty ucyate |
或由世俗及勝義諦故。謂雖無癡者 非無愚癡 眾緣所生。世俗諦故 說癡能
癡。
Or this may be [correct investigation in terms of] saṃvṛti and paramarthasatya, i.e., although there is no deluder (無癡者), nor is it the case that delusion
arisen from a multitude of conditions is nonexistent, because of saṃvṛti-satya
one says that delusion deludes.50
yan nāmūḍhasyāyoniśomanaskāraḥ tasmād asau mohaṃ na mohayatīti |
又復顯示非不愚者不正思惟。是故彼為愚癡所癡。
Moreover, [the verse] reveals that “not being nondeluded [arises from]
unfocused attention51 (不正思惟 na-amūḍhasya-ayoniśo-manasikāra).” It is,
therefore, that which “deludes the deluded”.52
paridīpayati | tathā hi vijñānaṃ puṇyādisaṃskāropagam ucyate saṃvṛtyā
paramārthatas tu nopagacchati |
又由世俗。宣說諸識隨福等行。若就勝義無所隨逐。
Further, from [the perspective of] saṃvṛti, [the verse] teaches that the various
consciousnesses are consequent on “the fortuitous, [nonfortuitous and neutral]
saṃskāras.” Once paramārtha is achieved, that linkage no longer follows.53
trividhā matā ity atītānāgatapratyutpannāḥ |
又三應知者。謂去來今。
“Further, the three that should be known” are past, future and present.
trividhaṃ cāpi yat karmeti kāyādikarma
三種業者。謂身等業。
The “three types of karma” are bodily, [speech, and mental] karma.
sarvam etad asaṃgataṃ | paraspareṇāsamadhānāt tathā
一切不和合者。更互相望不和合故。
“All are not conjoined” since [two items in] face-to-face mutual inluence
[can] not be conjoined (不和合).54
所以者何
Why?。
hi prabhāṅgurā vartamānāḥ | atitā na kvacit sthitāḥ | ajātāḥ pratyayādhināḥ
cittaṃ cāpy anuvartakaṃ |
現在速滅壞。過去住無方。未生 [or 來]。依眾緣。而復心隨轉。
“The present quickly dissipates; the past abides nowhere; what is to come is
based on a multitude of conditions; nonetheless the mind complies (with those
circumstances; anuvartaka).”
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teṣaṃ yat tat saṃprayuktam |
若彼與此更互相應。
If that and this are associated with each other...
ato yathā puṇyadīnāṃ saṃskārāṇāṃ saṃgamo nāsti | tathā tat saṃprayuktasyāpi
cittasyeti kathaṃ tasyopagatatvaṃ bhaviṣyati |
如福等行無有和合。 彼心相應道理亦爾。 云何當有實隨轉性。 何以故。
...just as saṃskāras such as the fortuitous, etc., have no conjoining [i.e., they
remain distinct types], the same case [would apply] to the mind and those
associates.55 How will that have come into existence consequent on this?56 For
what reason?
yad dhi cittaṃ yena saṃskāreṇa saṃprayuktaṃ vā | viprayuktaṃ vā | na taṃ
tena |
若心與彼諸行相應。或不相應。非此與彼。
As to whether the mind and those saṃskāras are associated, or not associated,
that doesn’t (follow from) this;
kadācid asaṃprayuktaṃ vā | aviprayuktaṃ vā bhavati |
或時不相應。或時非不相應。
sometimes they are not associated; sometimes they are not disassociated.
na ca sarvasya cittasya saṃprayogo vā viprayogo vā | evaṃ paramārthataś
cittasyopagatatvam asiddhaṃ |
又非一切心。或相應或不相應。如是由勝義故。心隨轉性不得成就。
Again, not all mental [moments] are “associated” or “disassociated.” In this
way, from [the perspective of] paramārtha, the coming into existence of the
mind in consequence [of those associates] is not established [as a constant
truth].57
cittaṃ copagam ucyate | saṃvṛtyā yena kāraṇena tad darśayati |
今當顯示。由世俗故。說心隨轉所有因緣。
Now it should be explained that [it is] from [the perspective of] saṃvṛti that
“it is said that the mind comes into existence consequent” on a variety of
causes and conditions.
tasmin srotasya vicchinna iti gāthāyāṃ saṃvṛtiḥ kriyate tv iyam ity upagam ity
eṣā yathā cāsati kārake |
於此流無斷者。今此頌中。顯世俗諦非無作用及與隨轉。
“From this lows ceaselessly” -- now in this verse, it shows that saṃvṛti-satya
is not inactive so that [things] come into existence [causally] consequent to
[antecedents].
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vedake ca paramārthataḥ svayaṃ-kṛtopabhogaḥ saṃvṛtyā nirucyate |
又由勝義無有作者及與受者。由世俗故而得宣說自作自受。
Again, from [the perspective of] paramārtha, there is no doer or [consequent]
enjoyer [of action];58 it is, therefore, from [the perspective of] saṃvṛti that we
get the teaching concerning doer and enjoyer.
yathā ca punaḥ sa karoti | sa prativedayate | anyo veti no vyākriyate | tat
paridīpayati |
又作者受者。若一若異。皆不可說。為顯此義故。
Again, one can’t say whether doer and enjoyer are the same or diferent.
The meaning is thus illuminated [according to saṃvṛti and paramārtha].
paurvāparyeṇa cāyatvād iti | gāthayā evaṃ paramārthataḥ …
次說言前後差別等頌。
Next, the verses explain the “diferentiation of before and after” according to
paramārtha...
(T.30.1579.364c26- 365a18)59
Paramārtha would mean, it seems, understanding via the Middle
Way, in which neither things nor qualities are reiied with selfhood,
in which change, movement, transference, and even causal inluence
involve neither discrete entities, nor qualities and forces that pass in
either self-same or radically diferent forms from one thing or time to
another. Although rhetorically diferent from, for instance, Nāgārjuna’s
MMK, its underlying arguments and conclusions are virtually the same.
Without evoking the rhetoric of emptiness, etc., Asaṅga has carefully
deconstructed the irst three links of pratītya-samutpāda (and by ellipsis
implies that that analysis could be extended to the remaining nidānas),
removing all traces of selfhood from each, as well as from the relation
between them, while still allowing that the “doctrine” of karma can be
taught from the perspective of saṃvṛti-satya. Extirpating all traces of
saṃskāric conditioning has always been the underlying Buddhist project.
The karmic activities of ignorance, saṃskāras, and consciousness
are cured simply by paying careful attention (yoniśo-manasikāra) to
conditions, investigating (parīkṣā) them; karmic entrapment comes from
lack of such attention, careless thinking.
In terms of two-truth theory, the important point made by Asaṅga is
a shifting in what paramārtha applies to. We have seen in Abhidharma
treatments, paramārtha points to and validates certain central doctrines,
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such as the Four Noble Truths, the Mārga, and so on. Asaṅga himself,
in an Abhidharmasamuccaya passage discussed above, indicated that
the paramārtha-satya of duḥkha is the ive appropriational skandhas.
In his vyākhyā, Asaṅga removes all the items other Buddhists put on the
paramārtha side of the divide between the two-truths, and repositions
them as saṃvṛti-satya. Chapter 19 of Buddhaghosa’s Visuddhimagga
covers ground very similar to the Paramārtha gāthā-vyākhyā,60 sometimes
in very similar language. A careful comparison between these two
texts would be interesting, but in the interest of time, I will restrict my
comments to one point. Buddhaghosa’s chapter is entitled Kaṅkhāvitaraṇavisuddhi-niddesa, “Description of Puriication by Overcoming Doubt,”
just as Asaṅga framed his own discussion as an explanation of how
paying attention is euphemistically “puriication.” Buddhaghosa begins:
“Knowledge established by overcoming doubt about the three divisions
of time by means of discerning the conditions of that same mentalitymateriality [i.e., the ive aggregates — DL] is called “Puriication by
Overcoming Doubt”.61 Dealing with causality, kamma, conditioned
co-arising, kamma-phala, and so on, Buddhaghosa also ofers an extended
poem in this chapter on kamma (PTS 602-03; Ñāṇamoli 700-01):
There is no doer of a deed,
Or one who reaps the deed’s result;
Phenomena alone low on —
No other view than this is right.
…Sectarians, not knowing this,
Have failed to gain self-mastery,
They assume a being, see it as
Eternal or annihilated.
Adopt the sixty-two wrong views,
Each contradicting the other.
…A monk, disciple of the Buddha,
With direct knowledge of this fact
Can penetrate this deep and subtle
Void conditionality.
There is no kamma in result
Nor does result exist in kamma;
Though they are void of one another,
There is no fruit without the kamma.
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…Phenomena alone low on —
Cause and components their condition.62
The similarities between these sample verses and Asaṅga’s discussion
should be obvious. Many more similarities are to be found in
Buddhaghosa’s chapter. However, despite his evoking of “empty”
conditions (suññaṃ paccayaṃ) and empty dhammas (suñña dhammā63),
his counterpart to Asaṅga’s paramārtha remains doctrinal (the conditions
of conditional co-arising, and, as he said at the beginning of the chapter,
nāma-rūpa, i.e., the ive aggregates; cf. Asaṅga’s Abhidhammasamuccaya
passage above), and he explicitly frames this as a doctrinal matter,
something exclusively within the domain of monks, disciples of the
Buddha, who avoid sectarianism (which means: do not hold views
contrary to Buddhaghosa’s own views). At its core, this is still about
doctrinal airmation and conirmation, reassurance that if one can see
“deeply” (gambhīra) one will conirm what the doctrine promises is
the case. What one sees deeply is what the doctrine asserts. In contrast,
Asaṅga encourages us simply to pay attention and investigate the activity
of our own mind in order to “purify” it of saṃskāric inluence. For
Buddhaghosa, even on the paramārthic level, dharmas and conditions are
lowing; for Asaṅga, such claims are only valid from the perspective of
saṃvṛti-satya.
VI. Paramārtha and saṃvṛti in the Buddhabhūmyupadeśa
In a previous article (Lusthaus 2008) I discussed a section of the
Buddhabhūmyupadeśa (BBh-U) that entertained opposing interpretations
of Dignāga in the course of commenting on a passage in the Buddhabhūmisūtra. I will not revisit the details here, but summarize quickly some
salient points in order to see how it concludes its discussion of this topic
with an appeal to the two truths.
In Abhidharmasamuccaya Asaṅga distinguishes cognition into two
components, an object that ofers its image (nimitta) and an observer
who sees it (darśana). To these two components Yogācāras appended
Dignāga’s svasaṃvitti, making it a third component. There is seeing
(darśana) of the object (nimitta), and there is also being aware of the
seeing (svasaṃvitti, 自證分), i.e., realizing that one is seeing. To this,
not without some controversy, some added a fourth component, a being
aware of being aware of the seeing (*svasaṃvitti-saṃvitti, 證自證分).
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The Buddhabhūmy-upadeśa passage debates several alternate proposals
supporting the viability of these four-components, or, more accurately,
attention is entirely focused on the proposed relations between
darśana, svasaṃvitti, and svasaṃvitti-saṃvitti. Nimitta is initially
overlooked. Once the debate about the three cognizing components is
complete, attention turns to the nimitta. We are not given a deinitive
pronouncement as to its ontic or ontological status, but are immediately
told that its status is philosophically inconclusive (不定, *anaikāntika,
*aniścita). Then a three-sided debate on the status of the nimitta ensues.
Once the positions have been laid out and argued, the discussion ends
with the following statement:
Such distinctions (vikalpa) are only from the conventional point of view
(saṃvṛti), as explained logically. They are not from the [perspective]
of ultimate meaning (paramārtha); the ultimate meaning is apart
from words and deliberation. From the perspective of the imageless
(nirākāra-dṛṣṭi 無相見) one already is incapable of speaking of citta,
caittas, and so on.64 It is beyond ictional proliferation (prapañca 戲
論) and incapable of being conceptualized (acintya 不可思議).
如是分別但就世俗言說道理。非就勝義。若就勝義離言絕慮。既無相
見。不可言心及心法等。離諸戲論不可思議。
(T.26.1530.303a26-c28)
This passage, in the light of what we saw Asaṅga say about paramārtha
earlier, should serve as a caution for those still insisting that the name
Yogācāra entails some sort of metaphysical or absolutist idealism.
From the point of view of the two truths, all talk of citta and caittas,
eight consciousnesses, various partitions of consciousness, etc., are only
“conventionalisms.” Ultimately (paramārthata), to speak of such things
is to still dabble to some extent in prapañca and conceptualisms
(cintya). Ultimately uncontaminated cognition is devoid of prapañca
and its cognitive-object is nonconceptual (acintya). This is conirmed
by Sthiramati in his Triṃśikā-vijñapti-bhāṣya and by Cheng weishilun,
since they both characterize the irst sixteen verses — precisely those
that discuss the ālaya-vijñāna and the other seven consciousnesses — as
upacāra, igurative expressions.
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VII. Concluding Remark
Surveying a larger cross-section of Buddhist uses of the two truths than
is usually considered in discussions of the metonymic version — such as
presented above from the writings of Asaṅga and the Ābhidharmikas —
suggests that, in the last analysis, the two truths are less about metaphysics
per se, and rather are indicators of exegetical or doctrinal stances.
Paramārtha-satya is invariably a positive value, even if sometimes expressed
apophatically. Saṃvṛti-satya has both positive and negative modes.
It includes the domain of language. Language leads to conceptualization,
which can engender false and pernicious views. Language also is the
medium of communication and teaching, and hence is indispensible
for communicating the Dharma, for orienting students to teacher, and
for achieving analytic clarity about mental activities. Saṃvṛti can entail
prajñapti — what has only nominal reality — or dravya actual causal events.
In Asaṅga’s texts the word paramārtha can denote a variety of referents,
including a domain devoid of kalpanā and prapañca. When Dignāga
adopts and applies that sense of paramārtha to perception (pratyakṣa),
which he does in Nyāyamukha and Pramāṇasamuccaya, one consequence
is that saṃvṛti and language acquire additional negative connotations,
while being moved a step away from the reality only available to
perception. Dignāga does not emphasize this new burden on saṃvṛti;
in fact, it may have been unintentional and an unrecognized consequence
of his formulations. The negative saṃvṛti that has become familiar in
modern treatments, awaited Dharmakīrti and Candrakīrti for fuller
articulation, but that is beyond the scope of the present study.
The two truths are a kind of panjiao 判教, an evaluative hierarchization
of doctrines. Paramārtha-satya, in whatever way a particular text or
thinker deines it, represents the non-negotiable doctrinal commitment
that is being held as literally true, the doctrinal notion that is ultimate
and indispensible. Saṃvṛti-satya, by contrast, represents negotiable
doctrinal expedients, negotiable in the sense that they are possibly useful,
but expendable. In sectarian disputes between Buddhists, saṃvṛti-satya
may be what other Buddhists mistakenly adhere to as literal truths.
In other words, paramārtha-satya is less a “recognition” of an ultimate
metaphysical reality, than it is a declaration that this or that idea available
amongst the Buddhist doctrines is the one that I and my school consider
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the most important, indispensable and non-negotiable. It is, in fact,
the holding of that idea as ultimate that makes it metaphysical for the
one holding it. As Asaṅga suggests, even paramārtha is vyavahāra, and,
if Buddhists are not careful, prapañca.
Appendix:
Passage #1:
Abhidharmasamuccaya
[Pradhan, 37,13-38,9]
api khalu duḥkhalakṣaṇaprabhedā aṣṭau | “jātir duḥkhaṃ jarā duḥkhaṃ
vyādhir duḥkhaṃ maraṇaṃ duḥkham apriyasaṃprayogo duḥkhaṃ
priyaviprayogo duḥkhaṃ yad apīcchanna labhate tad api duḥkhaṃ
saṃkṣiptena pañcopādānaskandhā duḥkhaṃ” || jātiḥ kim upādāya
duḥkham | saṃbādhaduḥkhatāṃ tadanyaduḥkhāśrayatāṃ copādāya
| jarā kim upādāya duḥkham | kāle vipariṇatiduḥkhatām upādāya ||
vyādhi kim upādāya duḥkham | bhūteṣu vipariṇatidukhatām upādāya ||
maraṇaṃ kim upādāya duḥkham | jīvitavipraṇāśaduḥkhatām upādāya
|| apriyasaṃprayogaḥ kim upādāya duḥkham | saṃyogajaduḥkhatām
upādāya || priyaviprayogaḥ kim upādāya duhkham | viprayogajaduḥkhatām
upādāya || yad apīcchanna labhate tat kim upādāya duḥkham
|
kāmyaphalalābhāvajaduḥkhatām
upādaya
||
saṃkṣiptena
pañcopādānaskandhāḥ kim upādāya duḥkham | dauṣṭhulyaduḥkhatām
upādāya || evam aṣṭau saṃgṛhītāni ṣaḍ bhavati | saṃbādhaduḥkhaṃ
vipariṇati duḥkhaṃ saṃprayogaduḥkhaṃ viprayogaduḥkhaṃ
kāmyaphalābhāvaduḥkhaṃ dauṣṭhalyaduḥkhaṃ ca || evaṃ ṣaḍ
bāhulyenāṣṭau bhavanti | ṣaḍ samānāny aṣṭau bhavanti || yaduktaṃ tisro
duḥkhatāḥ | tāsu aṣṭau duḥkhāni saṃgṛhītāni bhavanti | tatra kathaṃ
tisṛṣu saṃgṛhītāny aṣṭasu vā saṃgṛhītās tisraḥ |
pāraṃparyalakṣaṇasaṃgrahāt | jātir duḥkhaṃ jarā duḥkhaṃ
vyādhir duḥkhaṃ maraṇaṃ duḥkham apriyasaṃprayogo duḥkham iti
santānaduḥkhaduḥkhatā | priyaviprayogo duḥkhaṃ yad apīcchanna
labhate tad api duḥkhaṃ tadvipariṇāmaduḥkhatā | saṃkṣiptena
pañcopādānaskandhā duḥkhaṃ tat saṃskāraduḥkhatā || yad uktaṃ dvividhe
duḥkhe iti | tat saṃvṛtisatyena duḥkhaṃ paramārthasatyena duḥkhaṃ ca
| katamat saṃvṛtisatyena duḥkhaṃ katamat paramārthasatyena duḥkham
| jātir duḥkhaṃ yāvat yad apīcchanna labhate tad api duḥkham iti
saṃvṛtisatyena duḥkham | yad uktam saṃkṣiptena pañcopādānaskandhā
duḥkham iti paramārthasatyena duḥkham
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Lusthaus: The Two Truths in Early Yogācāra
《大乘阿毘達磨集論》 卷 3〈1 諦品〉
:「復次苦相差別有八。 謂生苦老
苦病苦死苦怨憎會苦愛別離苦求不得苦。略攝一切五取蘊苦。生何因苦。
眾苦所逼故。餘苦所依故。老何因苦。時分變壞苦故。病何因苦。大種
變異苦故。死何因苦。受命變壞苦故。怨憎會何因苦。合會生苦。愛別
離何因苦。 別離生苦故。 求不得何因苦。 所悕不果生苦故。略攝一切。
五取蘊何因苦。麁重苦故。如是八種略攝為六。謂逼迫苦轉變苦合會苦
別離苦所悕不果苦麁重苦。如是六種廣開為八。若六若八平等平等。如
說三苦。此中八苦。為三攝八八攝三耶 。展轉相攝 。所謂生苦老苦病
苦死苦怨憎會苦。能顯苦苦。愛別離苦求不得苦。能顯壞苦。略攝一切
五取蘊苦。能顯行苦。如說二苦。謂世俗諦苦。勝義諦苦。何者世俗諦
苦。何者勝義諦苦。謂生苦乃至求不得苦。是世俗諦苦。略攝一切五取
蘊苦。是勝義諦苦。」(T.31.1605.674b14-c2)
Passage #2:
Abhidharmasamuccaya
[Gokhale 23,6-24]
kathaṃ kuśalaṃ, kati kuśalāni, kimarthaṃ kuṣalaparīkṣā | svabhāvato
‘pi, saṃbandhato ‘pi, anubandhato ‘pi, utthānato ‘pi, paramārthato
‘pi, upapattilābhato ‘pi, prayogato ‘pi, puraskārato ‘pi, anugrahato ‘pi,
parigrahato ‘pi, pratipakṣato ‘pi, upaśamato ‘pi, niṣyandato ‘pi, kuśalaṃ
draṣṭavyam | skandhānāṃ, daśānāṃ dhātūnāṃ, caturṇāñ cāyatanānāṃ
pradeśaḥ | dharmayuktātmābhiniveśatyājanārtham ||
svabhāvataḥ kuśalaṃ katamat | śraddhādaya ekādaśa caitasikā dharmāḥ ||
saṃbandhataḥ kuśalaṃ katamat | tatsaṃprayuktā dharmāḥ || anubandhataḥ
kuśalaṃ katamat | teṣām eva yā vāsanā | utthānataḥ kuśalaṃ katamat |
tatsamutthitaṃ kāyakarma vākkarma || paramārthataḥ kuśalaṃ katamat
| tathatā || upapattilābhataḥ kuśalaṃ katamat | eṣām eva kuśalānāṃ
dharmāṇāṃ pūrvābhyāsam āgamya tadrūpā vipākābhinirvṛttiḥ, yathā teṣv
eva prakṛtyāpratisaṃkhyāya ruciḥ saṃtiṣṭhate || prayogataḥ kuśalaṃ katamat
| satpuruṣasaṃsevām āgamya saddharmaśravaṇaṃ yoniśo manaskāraṃ
dharmānudharmapratipattiṃ kuśalasya bhāvanā || puraskārataḥ kuśalaṃ
katamat | yat tathāgataṃ vā puraskṛtya caitye vā purastagate vā citragate
vā, dharmaṃ vā puraskṛtya dharmādhiṣṭhāne pustake pūjākarma
|| anugrahataḥ kuśalaṃ katamat | yac caturbhiḥ saṃgrahavastubhiḥ
sattvānugṛhṇataḥ || parigrahataḥ kuśalaṃ katamat | yaddānabhayena
puṇuakriyāvastunā vā śīlamayena vā, svargopapattiparigraho vā, āḍhyo
ccakulopapattiparigraho vā, vyavadānānukūlyaparigraho vā || pratipakṣataḥ
kuśalaṃ katamat | yo vidūṣaṇāpratipakṣaḥ, prahāṇapratipakṣaḥ, ād
hārapratipakṣa,dūrībhāvapratipakṣaḥ,viṣkambhaṇāpratipakṣaḥ,visa
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ṃyogapratipakṣaḥ, kleśāvaraṇapratipakṣaḥ, jñeyāvaraṇapratipakṣaḥ
|| upaśamataḥ kuśalaṃ katamat | yattatparyādāya rāga[prahāṇaṃ],
paryādāya dveṣa[prahāṇaṃ], paryādāya moha[prahāṇaṃ], paryādāya sa
rvakleśaprahāṇaṃ,saṃjnāvedayitanirodhaḥ, sopādhiśeṣo nirupādhiśeṣo
nirvāṇadhātuḥ, apratiṣṭhitanirvāṇañ ca || niṣyandataḥ kuśalaṃ katamat
| upaśamaprāptasya tadādhipatyena vaiśeṣikā guṇā abhijñādayo
laukikalokottarāḥ sādhāraṇāsādhāraṇāḥ ||
《大乘阿毘達磨集論》 卷 2〈1 三法品〉:「云何善。 幾是善。 為何義
故觀善耶。 謂自性故相屬故。 隨逐故發起故。 勝義故生得故。 加行故
現前供養故 。饒益故引攝故 。對治故寂靜故等流故 。是善義 。五蘊
十界四處一分是善。 為捨執著法合我故。 觀察善。 何等自性善。 謂信
等十一心所有法。 何等相屬善。 謂彼相應法。 何等隨逐善。 謂即彼諸
法習氣。 何等發起善。 謂彼所發身業語業。 何等勝義善。 謂真如。 何
等生得善。 謂即彼諸善法。 由先串習故感得如是報。 由此自性即於是
處不由思惟任運樂住。 何等加行善謂依止親近善丈夫故。 聽聞正法
如理作意 。 修習淨善法隨法行。 何等現前供養善。 謂想對如來。建立
靈廟圖寫尊容 。或想對正法 。書治法藏興供養業。何等饒益善。謂以
四攝事饒益一切有情。 何等引攝善。 謂施性福業事及戒性福業事故
引攝生天樂異熟引攝生富貴家。 引攝隨順清淨法。 何等對治善。 謂厭
壞對治 。斷對治。持對治遠分對治 。伏對治。離繫對治 。煩惱障對
治。所知障對治。何等寂靜善。謂永斷貪欲。永斷瞋恚 。永斷愚癡。永
斷一切煩惱。 [4]若想受滅。 若有餘依涅槃界。 若無餘依涅槃界。 若無
所住涅槃界。 何等等流善。 謂已得寂靜者。 由此增上力故。 發起勝品
神通等世出世共不共功德。」(CBETA, T31, no. 1605, p. 669, a26-b21)
[4]若 =故【明】。
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SELECT BIBLIOGRAPHY
Asaṅga. Abhidharmasamuccaya.
Editions:
(1) (2003) Abhidharmasamuccaya and Abhidharmasamuccayabhāṣya, Composite
edition. Shiga, Japan. PDF available at http://www.shiga-med.ac.jp/public/
yugagyo/ contains Sanskrit, Chinese and Tibetan versions of Asaṅga’s text and
Sthiramati’s commentary, including:
V.V. Gokhale, ed. Fragments from the Abhidharmasamuccaya of Asaṅga, JRAS,
Bombay Branch, New Series 23, 1947, pp. 13-38;
P. Pradhan, ed. Abhidharma Samuccaya of Asaṅga, Viśva-Bharati Series 12.
Santiniketan, 1950;
Nathmal Tatia, ed. Abhidharmasamuccaya-Bhāṣyam, Tibetan Sanskrit Works
Series 17, Patna: K.P.Jayaswal Research Institute, 1976 (Sthiramati’s commentary).
(2) 大乘阿毘達磨集論 T.31.1605, tr. by Xuanzang.
(3) 大乘阿毘達磨雜集論 (Sthiramati’s commentary) T.31.1606, tr. by Xuanzang.
(4) Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy).
(2001). Translated into English by Sara Boin-Webb from the French translation
by Walpola Rahula. Fremont, CA: Asian Humanities Press.
Asaṅga. Mahāyānasamgraha.
(1) 攝大乘論本 T.31.1594, tr. by Xuanzang. (Vasubandhu’s bhāṣya: 攝大乘論釋
T.31.1597, tr. by Xuanzang).
(2) Lamotte, Étienne. (1973) La Somme du Grand Véhicule d’Asaṅga
(Mahāyānasaṃgraha). Louvain-la-Neuve: Université de Louvain, Institut
Orientaliste. 2 vols.
Asaṅga. Yogācārabhūmi. 瑜伽師地論 T.30.1579, tr. by Xuanzang. (also see Wayman
1984, Dutt 1966, and Wogihara 1971).
Boin-Webb (2001). (see Asaṅga, Abhidharmasamuccaya)
Buddhaghosa. Visuddhimagga.
(1) PTS edition.
(2) Eng. Tr.: (1975) The Path of Puriication: Viśuddhi Magga. Tr. by Bhikkhu
Ñāṇamoli. Kandy: Buddhist Publication Society.
Dhammajoti, Bhikkhu KL. (2007) Sarvāstivāda Abhidharma. Hong Kong: Center of
Buddhist Studies, University of Hong Kong, 3rd ed.
(DDB) Digital Dictionary of Buddhism, edited by Charles Muller. <http://buddhism-dict.
net/ddb>. Edition of 12/16/2007.
Dutt, Nalinkasha, ed. (1966) Bodhisattvabhūmi. Patna: K.P. Jayaswal Research Institute,
(Tibetan Sanskrit Works Series, 7).
Lusthaus, Dan. (2002) Buddhist Phenomenology. London; NY: RoutledgeCurzon.
Lusthaus, Dan. (2008) “A Pre-Dharmakīrti Indian Discussion of Dignāga Preserved in
Chinese Translation: The Buddhabhūmy-upadeśa,” Journal of Buddhist Studies, vol.
VI, 2008, 19-81.
Lusthaus, Dan. (2009) “Pudgalavāda Doctrines of the Person,” in Buddhist Philosophy:
Essential Readings, edited by William Edelglass and Jay Garield, Oxford and New
York: Oxford University Press, pp. 275-285.
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Mahāvibhāṣā. 阿毘達磨大毘婆沙論 T.27.1545, tr. by Xuanzang.
(MW) Monier-Williams, Monier. (1899) A Sanskrit-English Dictionary. Oxford:
Clarendon.
Saṅghabhadra. Nyāyānusara. 阿毘達磨順正理論, T.29.1562, tr. by Xuanzang.
Schmithausen, Lambert. (1987) Ālayavijñāna. Tokyo: The International Institute for
Buddhist Studies. 2 vols.
Sthiramati. Triṃśikā-vijñapti-bhāṣya.
(1) Buescher, Hartmut. (2007) Sthiramati’s Triṃśikāvijñaptibhasya: Critical Editions of
the Sanskrit Text and its Tibetan Translation. Vienna: Österreichische Akademie
der Wissenschaften.
Vasubandhu. Abhidharmakośa-bhāṣya
Editions:
(1) Abhidharmakośabhāṣyam of Vasubandhu. (1975) Edited by P. Pradhan, Patna: KP
Jayaswal Institute.
(2) 阿毘達磨俱舍論, T.29.1558, tr. by Xuanzang.
(3) 阿毘達磨俱舍釋論T.29.1559, tr. by Paramārtha.
(4) L’Abhidharmakośa de Vasubandhu. (1980 rpt) Louis de la Vallée Poussin,
Bruxelles, Institut Belge des Hautes Études Chinoises. 6 vols.
(5) Abhidharmakośa bhāṣyam. (1989) translated from Vallée Poussin’s French by Leo
Pruden, Berkeley: Asian Humanities Press.
Wayman, Alex. (1984) “Asaṅga’s Treatise, the Paramārtha-gāthā.” In Buddhist Insight.
Edited by George Elder. Delhi: Motilal Banarsidass. pp. 333-352.
Wayman, Alex. (1999) A Millenium of Buddhist Logic. Delhi: Motilal Banarsidass.
Willis, Janice Dean. (1979) On Knowing Reality: The Tattvārtha Chapter of Asaṅga’s
Bodhisattvabhūmi. NY: Columbia University Press.
Wogihara Unrai, ed. (1971) Bodhisattvabhūmi. Tokyo: Sankibo Buddhist Book Store.
(originally publ. 1930-36)
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NOTES
1
An earlier version of this paper was presented at the XVth Congress of the International
Association of Buddhist Studies, Emory University, Atlanta, June 23-28, 2008.
2
vyavahāram anāśritya paramārtho na deśyate | paramārtham anāgamya nirvāṇaṃ
nādhigamyate || MMK 24:10. “Without vyavahāra as a basis, paramārtha cannot be
taught; if paramārtha is not realized, nirvāṇa will not be ultimately realized.” Note not
only the indispensability claimed here, but the implication of a positive function for
vyavahāra.
3
This is not to deny that there are indeed a handful of relatively small passages in
which Yogācāra texts do juxtapose the two truths with the three self-natures. E.g., cf.
Cheng weishilun T.31. 1585.47b16-c16; Yogācārabhūmi, fasc.78,T.30.1579.732b7-15;
and fasc. 16, 362c21-363a7, though here ive types of existences (astitā) are presented,
rather than only three natures (svabhāva):
pañcavidhāstitā katamā | pariniṣpannalakṣaṇāstitā paratantralakṣaṇāstitā
parikalpitalakṣaṇāstitā viśeṣalakṣaṇāstitāvaktavyalakṣaṇāstitā ca |
何等名為五種有性? 一、圓成實相有性,二、依他起相有性,三、遍計所執相有性,
四、
差別相有性,五、不可說相有性 。
Here, in addition to pariniṣpanna-lakṣaṇa, paratantra-lakṣaṇa, and parikalpita-lakṣaṇa,
two additional astitā-s are given: viśeṣa-lakṣaṇa-astitā (existence characterized by
discreteness) and avaktavya-lakṣaṇa-astitā (existence characterized as incapable of
being rationally articulated). This inal term, avaktavya, is also how the pudgalavādins
characterize the prajñaptic pudgala.
4
This no doubt derives from the seeming interchangeability of vyavahāra and saṃvṛti
in MMK 24, speciically k.8 (dve satye samupāśritya buddhānāṃ dharmadeśanā | lokasaṃvṛti-satyaṃ ca satyaṁ ca paramārthataḥ), in which the term saṃvṛti occurs for the
one and only time in MMK. Elsewhere in this chapter (ks. 6, 8, 10, and 36) vyavahāra
is used; vyavahāra makes only one other appearance at MMK 17:24.
5
This has to be qualiied by the fact that not all of Asaṅga’s writings are available in full
in Sanskrit, which limits our ability to make deinitive assertions. While, for instance,
Xuanzang tends to use distinct Chinese equivalents for saṃvṛti[-satya] (世俗 [諦]) and
vyavahāra (言説; 言論; 語言; ), it is not clear that he does so with infallible consistency.
6
The twelve genres of Buddhist scriptures are:
sūtra 修多羅 (also translated as 契經 or simply 經; Buddha’s discourses);
geya 祇夜 (translated as 應頌 and 重頌); summary or segue verses.
gāthā 伽陀 (translated as 諷頌 and 孤起頌); verse part of a discourse.
nidāna 尼陀那 (translated as 因緣); historical narratives
itivṛttaka 伊帝目多伽 (translated as 本事); activities of Buddha or his disciples in past
lives
jātaka 闍多伽 (translated as 本生); Buddha’s past life stories.
adbhuta-dharma 阿浮達磨 (未曾有); Buddha’s miraculous acts.
avadāna 阿波陀那 (譬喩); legends.
upadeśa 優婆提舍 (論議); didactic lessons.
udāna 優陀那 (自說); teachings ofered by the Buddha without prompting.
vaipulya 毘佛略 (方廣); expanded teachings.
vyākaraṇa 和伽羅 (授記); guarantees of future attainment.
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7
8
9
DDB s.v. 十二部經. On the nine (Theravāda) and twelvefold divisions of the scriptures,
cf. Maeda Egaku, (1961), Genshi bukkyō seiten no seiritsushi kenkyū, Tokyo, pp. 181549, esp. pp. 224-5. For an English translation of Asaṅga’s discussion of the twelvefold
division in Abhidharmasamuccaya, cf. Boin-Webb (2001) 178f.
In contradistinction to the standard understanding, Asaṅga in Abhidharmasamuccaya
deines vyākaraṇa as “the exposition of various present existences of the noble disciples
(ārya-śrāvaka) in relation to their distant past in diferent locations. Or it is clariication
of a point indicated in discourses, since it is the open exposition of an abstruse meaning
(abhisaṃdhi).” Boin-Webb (2001) 179.
The “councils” in which the Saṅgha gathered to collect, memorize, edit, canonize,
and establish oicial interpretations of the sayings of the Buddha. The mainstream
tradition lists three such councils; other Buddhist literature adds additional councils
while ofering alternate details of the main three. Current scholars have questioned the
historical veracity of the councils as transmitted in Buddhist tradition.
安置 means to settle, to properly establish, or to install and enshrine a Buddhist image.
制立 means “to establish, set forth,” and here translates vyavasthāna-samāyogaḥ;
it can also be used as an equivalent for prajñapayanti, prajñā, and upacāra.
10
Xuanzang adds this phrase here in Chinese; it occurs at the end of the list of satyas in
the Sanskrit, where he again translates it.
11
The Sanskrit, expecting readers to know the Four Noble Truths, merely says “truth of
duḥkha up to truth of the mārga.” Xuanzang ills in the two satyas in between.
12
Skt: jñeya; the Chinese has 境, which is commonly used for viṣaya. (Jñeya is more
commonly rendered 所知.)
13
Yoniśo-manaskāra means thinking carefully, or paying careful attention, and is touted
in many Buddhist sources as a vital ingredient in progressing on the path. The Chinese
rendition of this ‘truth’ (tathā-śravaṇa-yoniśo-manaskāra-satyaṃ) carries a suggestive
implication: 聽聞正法如理作意. 正法 = saddharma; 如理作意 = yoniśo-manaskāra; 聽
聞 = śravaṇa, heard. The Chinese phrase implies śruta-vāsanā, i.e., careful attention to
the saddharma that one has heard.
14
All translations are my own, unless otherwise noted. The Sanskrit and Chinese
passages:
[From the Bodhisattva-guṇa-paṭalam
(Chapter 1.18) of the Bodhisattvabhūmi:]
prajñapti-vyavasthānaṃ yuktiprajñapti-vyavasthānaṃ yāna-prajñaptivyavasthānaṃ ca.
tatra yā dvādaśāṅgasya sūtr’ādikasya
vaco-gatasyānupūrva-racanā anupūrvavyavasthāna-samāyogaḥ. idam ucyate
dharma-prajñapti-vyavasthānaṃ.
punar anekavidham avitathārthena tāvad
ekam eva satyaṃ. na dvitīyam asti.
dvividhaṃ satyam. saṃvrti-satyaṃ
paramārtha-satyaṃ ca.
138
《瑜伽師地論》卷46〈18菩薩功德
品〉
:
「一者法施設建立 。二者諦施
設建立 。三者理施設建立 。四者
乘施設建立 。
云何名法施設15建立。謂佛所說
素呾纜等十二分教。次第結集次
第安置。次第制立 。是名為法施
設建立。
云何名諦施設建立。謂無量種 。或
立一諦。謂不虛妄義 。唯有一諦
無第二故。
或立二諦。一世俗諦 。二勝義諦。
Lusthaus: The Two Truths in Early Yogācāra
15
16
trividhaṃ satyaṃ. lakṣaṇa- satyaṃ vāksatyaṃ kriyā-satyaṃ ca.
caturvidhaṃ duḥkha-satyaṃ yāvan mārgasatyaṃ.
或立三諦。一相諦 。二語諦 。三
用諦 。
或立四諦 。一苦諦 。二集諦 。三
滅諦。 四道諦 。
pañcavidhaṃ satyaṃ. hetu- satyaṃ phalasatyaṃ jñāna-satyaṃ jñeya-satyam agrya
(foremost)-satyaṃ ca.
ṣaḍvidhaṃ satyaṃ. satya-satyaṃ mṛṣāsatyaṃ parijñeyaṃ satyaṃ prahātavyaṃ
satyaṃ sākṣātkartavyaṃ satyaṃ
bhāvayitavyaṃ satyaṃ ca.
[Dutt: satya-satyaṃ mṛṣā-satyaṃ parijñeyasatyaṃ prahātavya-satyaṃ sākṣātkartavyasatyaṃ bhāvayitavya-satyaṃ ca]
saptavidham. āsvāda-satyam ādīnavasatyaṃ niḥsaraṇa-satyaṃ dharmatāsatyam adhimukti-satyam āryāṇāṃ satyam
anāryāṇāṃ ca satyaṃ.
aṣṭavidhaṃ. saṃskāra-duḥkhatā-satyaṃ
vipariṇāma-duḥkhatā-satyaṃ duḥkhaduḥkhatā-satyaṃ pravṛtti-satyaṃ nivṛttisatyaṃ saṃkleśa-satyaṃ vyavadāna-satyaṃ
samyak-prayoga-satyaṃ ca.
navavidhaṃ. anitya-satyaṃ duḥkha-satyaṃ
śūnyatā-satyaṃ nairātmya-satyaṃ bhavatṛṣṇā-satyaṃ vibhava-tṛṣṇā-satyaṃ tatprahāṇopāya-satyaṃ sopadhiśeṣa- nirvāṇasatyaṃ nirupadhiśeṣa-nirvāṇa-satyaṃ ca.
daśavidhaṃ satyaṃ. aupakramika-duḥkhasatyaṃ bhoga-vaikalya-duḥkha-satyaṃ
dhātu-vaiṣamya-duḥkha-satyaṃ priyavipariṇāma-duḥkha-satyaṃ dauṣṭhulyaduḥkha-satyaṃ karma-satyaṃ kleśa-satyaṃ
tathā-śravaṇa-yoniśo-manaskāra-satyaṃ
samyag-dṛṣṭi-satyaṃ samyag-dṛṣṭi-phalasatyaṃ ceti.
idam ucyate bodhisattvānāṃ satyaprajñapti-vyavasthānaṃ. prabhedaśaḥ
punar etad apramāṇaṃ veditavyaṃ.
或立五諦 。一因諦 。二果諦 。三
智諦 。四境諦 。五勝諦 。
或立六諦 。一諦諦 。二妄諦 。三
應遍知諦 。四應永斷諦 。五應作
證諦 。六應修習諦 。
或立七諦 。一愛味諦 。二過患諦
。三出離諦 。四法性諦 。五勝解
諦 。六聖諦 。七非聖諦 。
或立八諦 。一行苦性諦 。二壞
苦性諦 。三苦苦性諦 。四流轉諦
。五還滅諦 。六雜染諦 。七清淨
諦 。八正加行諦 。
或立九諦 。一無常諦 。二苦諦
。三空諦 。四無我諦 。五有愛
諦 。六無有愛諦 。七彼斷方便
諦 。八有餘依涅槃諦 。九無餘依
涅槃諦 。
或立十諦 。一逼切苦諦 。二財位
匱乏苦諦 。三界不平和苦諦 。四
所愛變壞苦諦 。五麁重苦諦 。六
業諦 。七煩惱諦 。八聽聞正法
如理作意諦 。九正見諦 。十正見
果諦 。
如是等類名菩薩諦施設建
立。若廣分別當知無量 。」
(T.30.1579.547b20-c15)
Wogihara (1971) 111b-112a; Dutt (1966)
198-99.
Boin-Webb (2001) 84. For Pradhan’s reconstructed Skt, see Appendix, Passage #1
below.
The six are: (1) sufering due to obstruction, (2) sufering due to transformation,
(3) sufering due to association, (4) sufering due to separation, (5) sufering due to
non-obtaining of the desired result, (6) sufering due to agitation.
139
JCBSSL VOL. VII
17
18
Contrary to the expectations of those who believe Yogācāra represents Buddhist
idealism, here is only one of countless examples of a root Yogācāra text declaring
explicitly that rūpa (material form) is a dravya, a real thing.
《瑜伽師地論》卷100:「云何實有。謂諸詮表法有名可得有事可得。此名於事無礙而
轉。非或時轉或時不轉。當知是名略說實有。如於色等諸法聚中。建立墉室軍林草木
衣食等[6]相。此[*]相唯於此聚隨轉。於餘退還。色等諸[*]相於一切處皆悉隨轉。是
故此[*]相所詮實有。當知餘[*]相所詮假有。又此假有略有六種。一聚集假有。二因
假有。三果假有。四所行假有。五分位假有。六觀待假有。聚集假有者。謂為隨順世間
言說易解了故。於五蘊等總相。建立我及有情補特伽羅眾生等想。此想唯能顯了此聚。
是故說名聚集假有。因假有者。謂未來世可生法行由未生故。雖非實有。而有其因當
可生故。名因假有。果假有者。所謂擇滅是道果故。不可說無。然非實有。唯約已斷一切
煩惱。於當來世畢竟不生而假立故。所行假有者。謂過去世已滅諸行。唯作現前念所行
境。是故說名所行假有。
已謝滅故。而非實有。分位假有者。謂生等諸心不相應行。如前
意地已標辯釋。即於諸行由依前後有及非有。
同類異類相續分位假立生等。非此生等
離諸行外有真實體而別可得。觀待假有者。謂虛空非擇滅等。虛空無為待諸色趣而假
建立。若於是處色趣非有假說虛空。非離色無所顯法。外別有虛空實體可得。非無所顯
得名實有。觀待諸行不俱生起。於未來世不生法中。立非擇滅無生所顯。假說為有。非
無生所顯可說為實有。」(T.30.1579.878c21-879a20)
[6]相=想【宋】
【元】
【明】
【宮】
【知】
*。
[*6-1]相=想【宋】
【元】
【明】
【宮】
【
知】
*。[*6-2]相=想【宋】
【元】
【明】
【宮】
【知】
*。
[*6-3]相=想【宋】
【元】
【
明】
【宮】
【知】
*。[*6-4]相=想【宋】
【元】
【明】
【宮】
【知】
*。
19
In the Tattvārtha chapter, Asaṅga distinguishes four types of knowledge:
(1) What is generally accepted by the world (naïve realism), (2) what is generally
accepted through logical reasoning, (3) the cognitive ield (jñānagocara) fully
puriied of kleśic obstructions (kleśāvaraṇa), attained by Śrāvakas and Pratyekabuddhas, and (4) and the cognitive ield completely puriied of obstructions to the
knowable (jñeyāvaraṇa), attained by high-level Bodhisattvas and Buddhas. sa punar
eva tattvārthaḥ prakāra-prabhedataś catur-vidhaḥ | loka-prasiddho yukti-prasiddhaḥ
kleśāvaraṇa-viśuddhi-jñāna-gocaraḥ jñeyāvaraṇa-viśuddhi-jñāna-gocaraś ca.
「此真實義品類差別復有四種。一者世間極成真實。二者道理極成真實。三者煩惱障淨
智所行真實。四者所知障淨智所行真實。」(T.30.1579.486b12-15). Cf. Willis (1979) 70.
20
The inal phrases are diicult: 應知其相。與上相違。當知非有. It is not clear whether
what “is not an existent” is simply the “image” one might form of paramārtha satya or
paramārtha-satya itself (i.e., it is not an existent entity). That the inal phrase begins
with “you ought to know” (當知), while the issue of the “image” also begins with
“you should know” (應知) seems to signal that the subject (“image”) has changed to
something else. Adding to the diiculty is that 相 xiang can be used for a variety of
terms. I am taking it here as representing nimitta, but xiang is also commonly used
for lakṣaṇa (deinition, characteristic), ākāra (in the sense of mental image, or the
features of an object), and liṅga (deining mark), each of which could yield diferent
interpretations of this line. No Sanskrit — which could help clarify the meaning — is
currently available for this portion of Yogācārabhūmi.
21
Boin-Webb (2001) 45.
22
For the standard list of the Yogācāra One Hundred Dharmas, cf. Lusthaus (2002)
Appendix One.
140
Lusthaus: The Two Truths in Early Yogācāra
23
Boin-Webb (2001) 46. Actually, the Sanskrit is more succinct: paramārthataḥ kuśalaṃ
katamat | tathatā.
24
Ibid, 48, modiied. [Gokhale 23,25-24,1] katham akuśalaṃ, katy akuśalāni, kimartham
akuśalaparīkṣā | svabhāvato ‘pi, saṃbandhato ‘pi, anubandhato ‘pi, utthānato ‘pi,
paramārtho ‘pi, upapattikābhato ‘pi, prayogato ‘pi, puraskārato ‘pi, upaghātato ‘pi,
parigrahato ‘pi, vipakṣato ‘pi, paripanthato ‘py akuśalaṃ draṣṭavyam | skandhānāṃ,
daśānāṃ dhātūnāṃ, caturṇām āyatanānāṃ pradeśaḥ | adharmayuktātmābhiniveśatyā
janārtham || svabhāvato ‘kuśalaṃ katamat | mānaḥsaṃprayuktaṃ rūpārūyāvacarañ ca
kleśaṃ sthāpayitvā tadanyaḥ kleśopakleśo duścaritasamutthāpakaḥ || saṃbandhato
‘kuśalaṃ katamat | tair eva kleśopakleśaiḥ saṃprayuktā dharmāḥ || anubandhato
‘kuśalaṃ katamat | teṣām eva vāsanā || utthānato ‘kuśalaṃ katamat | [tat] samutthāpitaṃ
kāyavākkarma || paramārthato ‘kuśalaṃ katamat | sarvasaṃsāraḥ || upapattilābhato
‘kuśalaṃ katamat | yathāpi tadakuśalābhyāsas tadrūpo vipāko ‘abhinirvartate, yenākuśala
eva ruciḥ saṃtiṣṭhate || prahogato ‘kuśalaṃ katamat | yathāpi tadasatpuruṣasaṃsevām
āgamyāsaddharmaśravaṇam ayoniśomanaskāraṃ kāyena duścaritaṃ carati vācā
manasā duścaritaṃ carati ||
《大乘阿毘達磨集論》卷 2〈1 三法品〉
:「云何不善。幾是不善。為何義故觀不善耶
。謂自性故相屬故隨逐故發起故 。勝義故生得故加行故現前供養故。損害故引攝故
所治故障礙故。是不善義。五蘊十界四處一分是不善。為捨執著非法合我故。觀察
不善。 何等自性不善。 謂除染污意相應及色無色界煩惱等。 所餘能發惡行煩惱隨煩
惱。何等相屬不善。謂即此煩惱隨煩惱相應法。何等隨逐不善。謂即彼習氣。何等
發起不善。謂彼所起身業語業。何等勝義不善。謂一切流轉。何等生得不善。謂由串
習不善故。感得如是異熟。由此自性即於不善任運樂住。何等加行不善。謂依止親近
不善丈夫故。聽聞不正法不如理作意行身語意惡行。何等現前供養不善。謂想對歸
依隨一天眾已。或殺害意為先。或邪惡意為先。建立祠廟廣興供養業。令無量眾廣
樹非福何等損害不善 。謂於一切處起身語意種種邪行 。何等引攝不善。謂行身語意
諸惡行已。於惡趣善趣引攝不愛果異熟。或引或滿。何等所治不善。謂諸對治所對治
法 。何等障礙不善。謂能障礙諸善品法。」(T.31.1605.669b22-c13). For the previous
passage on kuśala in Sanskrit and Chinese, see Appendix, Passage #2.
25
Boin-Webb (2001) 49. Ākāśa and apratisaṃkhya-nirodha are unconditioned dharmas
in the dharma lists of Yogācāra and Sarvāstivāda; according to Asaṅga and Cheng
weishilun, both are prajñapti. Pratisaṃkhya-nirodha (another unconditioned dharma)
involves deliberately dissociating or disentangling from negative conditions,
through meditative analysis. Apratisaṃkhya-nirodha signiies the utter absence in a
person, at a certain time, of certain negative conditions; since they are fully absent,
extirpated, nothing that would depend on them to arise can come into existence. Ākāśa
(spatiality) stands for the absence of resistance, as usually occurs between two physical
objects.
While two physical objects cannot occupy the same space at the same time, ākāśa can
share its locus with any object. Both ākāśa and apratisaṃkhya-nirodha are neutral
in that they represent the absence of anything karmically disadvantageous (akuśala),
but nonetheless involve no karmically advantageous (kuśala) countermeasures.
Both nconditioned dharmas stand for absences. One of the more interesting statements
in the avyākṛta passage is: “What is neutral in delight [upabhoga]? It is the fact of
delighting in one’s fortune without relecting and without having an impure mind
(apratisaṃkhyākliṣṭa-citta).” Ibid.
26
This alludes to another segment in the Tattvārtha chapter of the Bodhisattvabhūmi.
There Asaṅga discusses four types of investigation (paryeṣaṇā) and four types of
141
JCBSSL VOL. VII
complete knowing (parijñāna). The focus of both sets of four are: (1) names (nāma),
(2) things (vastu), (3) self-nature, and (4) knowing particulars (viśeṣa). To fully know
names is to realize they are nothing-but-names (nāma-mātra); knowing things knowing
they are nothing-but-things (vastu-mātra); knowing svabhāva is to see that svabhāvas
are nothing-but-igurative expressions (prajñapti-mātra); knowing particulars is to also
see that they are nothing-but-igurative expressions (prajñapti-mātra). The third type
of knowledge (recognizing that svabhāvas are prajñapti-mātra) is called “knowing just
as it is the object of the most profound cognitive ield” (yathā-bhūta-parijñānaṃ sugambhīrārtha-gocaraṃ). The fourth, knowing particulars fully is described thus:
What is knowing precisely, in detail, the investigated designations for particularity?
It is that knowing whereby the bodhisattva, after having investigated the designations
for particularity as designations only attached to the things [vastu] called ‘form,’
etc., sees the designations for particularity as having a non-two meaning. The thing
is neither completely present nor completely absent. It is not present, since it is not
‘perfected’ (pariniṣpannatva) owing to its expressible self. And it is not altogether
absent, since in fact it is determined to have an inexpressible essence. Thus from
the stance of absolute truth (paramārtha-satya), it is not formed (rūpī), yet from the
stance of relative truth (saṃvṛti-satya) it is not formless, since form is attributed to it.
As with presence and absence, and formed and formless, just so is whatever is shown
or not shown, etc.All the enumerations of designations for particularity should be
understood in just the same manner. He [the bodhisattva] knows in detail as having
a not-two meaning, whatever be the designations for particularity. This is knowing
precisely, in detail the investigated designations for particularity. (Willis 1979, 172)
viśeṣa-prajñapty-eṣaṇā-gataṃ yathā-bhūta-parijñānaṃ katamat | yataś ca bodhisattvaḥ
viśeṣa-prajñaptau prajñapti-mātratāṃ paryeṣya tasmiṃ rūp’ādi-saṃjñake vastuni
viśeṣa-prajñaptim advayārthena paśyati | na tad vastu bhāvo nābhāvaḥ | abhilāpyen’
ātmanā a-pariniṣpannatvān na bhāvaḥ | na punar abhāvo nir-abhilāpyen’ ātmanā
vyavasthitatvāt | evaṃ na rūpi paramārtha-satyatayā | nā-rūpi saṃvṛti-satyena tatra
rūpopacāratayā | yathā bhāvaś cā-bhāvaś ca rūpi cā-rūpi ca | tathā sa-nidarśanānidarśan’ādayo viśeṣa-prajñapti-paryāyāḥ sarve anena nayenaivaṃ veditavyāḥ | iti
yad etāṃ viśeṣa-prajñaptim evam advayārthena yathā-bhūtaṃ prajānāti | idam ucyate
viśeṣa-prajñapty-eṣaṇā-gataṃ yathā-bhūta-parijñānam |
《瑜伽師地論》 卷 36 〈4真實義品〉:「云何差別假立尋思所引如實智。 謂諸菩
薩於差別假立尋思。 唯有差別假立已。 如實通達了知色等想事中差別假立不二之
義。 謂彼諸事非有性非無性。 可言說性不成實故非有性。 離言說性實成立故非無
性。 如是由勝義諦故非有色。 於中無有諸色法故由世俗諦故非無色。 於中說有諸
色法故。 如有性無性有色無色。 如是有見無見等差別假立門。 由如是道理一切皆
應了知。 若能如是如實了知差別假立不二之義 。 是名差別假立尋思所引如實智。 」
(T.30.1579.490c5-16)
27
Note that this seems to contradict the passage cited earlier from fascicle 100 of
Yogācārabhūmi in which Asaṅga said of paramārtha-sat and any possible image of
it: “You should know it is not an existent” (當知非有). That passage, following the
argument in the Tattvārtha chapter, is attempting to avoid reiication and objectiication
in the form of taking nominal ‘realities’ to properly represent vastus. Here the focus
has shifted to tathatā, which itself is a prajñapti for what occurs in correct cognition.
That entails seeing objects puriied of mental distortions (kleśāvaraṇa and jñeyāvaraṇa).
Put another way, paramārtha-sat is a way of seeing, while tathatā is a euphemism
for what is seen when one is perceiving correctly.
142
Lusthaus: The Two Truths in Early Yogācāra
28
The two types of “correct cognition” are explained immediately prior to the passages
translated above:
《瑜伽師地論》卷 72 :「何等為正智。謂略有二種。一唯出世間正智。二世[2]間出
世間正智。 何等名為唯出世間正智。 謂由此故聲聞獨覺諸菩薩等通達真如。 又由此
故彼諸菩薩於五明處善修方便 。多住如是一切遍行真如智故。速證圓滿所知障淨。
何等名為世間出世間正智。 謂聲聞獨覺以初正智通達真如已。 由此後所得世間出世
間正智 。於諸安立諦中。令心厭怖三界過患愛味三界寂靜。又由多分安住此故。速
證圓滿煩惱障淨。又即此智未曾得義名出世間 。緣言說相為境界義亦名世間。是故
說為世間出世間。世尊依此密意說如是言。我說有世間智。有出世間智。有世間出世
間智。若分別所攝智。唯名為世間。初正智所攝智。唯名出世間。第二正智所攝智。
通名世間出世間。」
(T.30.1579.696a6-21) [2]間=問【元】。
What is correct cognition? Briely, there are two types. (1) Correct cognition that is
exclusively transmundate (lokuttara); and (2) correct cognition that is mundane and
transmundane (lokiya lokuttara).
What is called ‘correct cognition that is exclusively transmundane’? It is by this that
Śrāvakas, Pratyekabuddhas, and Bodhisattvas fully understand tathatā.
Moreover, it is due to this that those Bodhisattvas skilled in the ive sciences
(pañca-vidyā-sthāna) cultivate expedient means, since in multiple abodes such
as this, they everywhere cultivate cognition of tathatā, quickly realizing complete
puriication from the obstruction to the knowable (jñeyāvaraṇa).
What is called ‘correct cognition that is mundane and transmundane’? Once Śrāvakas
and Pratyekabuddhas have fully understood tathatā by means of the irst correct
cognition, they attain this subsequent cognition (pṛṣṭhalabdha-jñāna) of the
mundane and transmundane. By positing such truths (vyavasthāna-satya), they
make minds that are corrupted (厭怖 vi-√dūṣ) in the Triple World pass beyond
grief, experiencing the tranquility of blissful samādhi. Moreover, due to abundant
peaceful abiding like this, they quickly realize complete puriication from the
obstructions by mental disturbances (kleśāvaraṇa). Moreover, it precisely is this
cognition of an artha unfamiliar (*asaṃstavârtha) [to ordinary people] that is called
transmundane. Taking for its ālambana linguistic expressions (*vāk, *upacāra) and
images (*nimitta) as the referents (artha) of its cognitive ield (*viṣaya-gocara)
is also called mundane. Thus it is called [both] “mundane and transmundane.”
The World Honored One, based on this implicit intention, spoke such words
[e.g., in the Saṃyukta Āgama #37, T.2.99.8b16-28, or Saṅdhinirmocana sūtra
T.16.675.682a20-22]: “I say there are mundane cognitions and transmundane
cognitions.” As to having mundane and transmundane cognitions, if a cognition
includes vikalpa, it is exclusively called mundane. The irst cognition is classiied
as a cognition that is exclusively transmundane, while the second cognition is
classiied as a cognition that includes the mundane and transmundane.
29
30
Sāṃketa is “convention,” something reached by common consent, such as a sign
given signiicance by a consensus that assigns it that meaning. The Chinese 眾共施
設言論 literally reads: “speech by conventional designations shared by the multitude.”
In addition to sāṃketa, 施設 is used for prajñapti, upacāra,abhidhāna, and related terms.
《瑜伽師地論》卷 16 :「眾共施設言論者。謂於六種相狀言說自性假立言論。六種相
狀者。一事相狀。二所識相狀。三淨妙等相狀 。四饒益等相狀。五言說相狀。六邪
行等相狀。事相狀者。謂識所取。所識相狀者。謂作意所取。能起於識。淨妙等相狀
者。謂觸所取 。 饒益等相狀者。謂受所取。言說相狀者。謂想所取。邪行等相狀者
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。謂思所取。」(T.30.1579.362a29-b7; cintāmayī-bhūmi 思所成地) sāṃketiko vādaḥ
katamaḥ | ṣaḍvidhanimittalakṣaṇe vyāvahārikaḥ svabhāvaprajñaptivādaḥ | ̣aḍvidhaṃ
nimittalakṣaṇaṃ katamat | vastulakṣaṇaṃ vijñeyalakṣaṇaṃ śubhādilakṣaṇam
anugrahādilakṣaṇaṃ vyavahāranimittalakṣaṇaṃ mithyāpratipattyādinimittalakṣa
ṇaṃ ca | vastulakṣaṇaṃ katamat | yad vijñānena gṛhṇāti | vijñeyalakṣaṇaṃ katamat
| yan manaskāreṇa vijñānasyotpattaye saṃvartate | śubhādilakṣaṇaṃ katamat
| yat sparśena gṛhṇāti | anugrahādilakṣaṇaṃ katamat | yad vedanayā gṛhṇāti |
vyavahāranimittalakṣaṇaṃ katamat | yat saṃjñayā gṛhṇāti | mithyāpratipattyādinimittal
akṣaṇaṃ katamat | yac cetanayā gṛhṇāti ||
31
Vyavahāra appears in MMK only one time outside the verses of Ch. 24 about to be
cited: MMK 17:24.
32
E.g., the commentary on the Diamond Sūtra ascribed to Asaṅga and Vasubandhu, tr.
into Chinese by Yijing in 711, Vajracchedikā-prajñāpāramitā-sūtra-śāstra 能斷金剛般
若波羅蜜多經論釋, at T.25.1513.881b12-20 and 884a27-29: 有覆俗勝義 and 覆俗勝
義智; Dharmapāla’s commentary on Vasubandhu’s Viṃśatikā, also tr. into Chinese by
Yijing, in 710, 成唯識寶生論, T.31.1591.79b19-c4 and 94a2-4.
33
34
For instance the Mahāvibhāṣā states:《阿毘達磨大毘婆沙論》卷 9 :「此中邪見攝
者。顯彼自性。誹謗諸法所從因故。見集所斷者。顯彼對治。見集諦時永斷彼故餘
如前說。 問何故此中謗因邪見見集所斷。 見蘊中說謗因邪見見集道斷。 答是作論者
意欲爾故乃至廣說。復次此非了義說 (this is neyārtha)。彼是了義說 (that is nītārtha)
。此有餘意趣。彼無餘意趣。此說有餘緣彼說無餘緣。此說依世俗 (this is based on
saṃvṛti)。彼說依勝義 (that is based on paramārtha)。復次此說少分因。彼說一切因。
此唯說苦因。彼說苦及非苦因。此唯說顛倒因。彼說顛倒及非顛倒因。此唯說生果
因。彼說生果不生果因。」(T.27.1545.41b26-c7)
The case of the so-called pudgalavādins is illustrative of this. Once almost every
Buddhist agreed that anātman was an indispensable and essential tenet, pudgalavāda
was doctrinally ostracized. Though, as I’ve argued elsewhere, in terms of sheer
numbers, longevity and inluence the Vātsīputrīya and Saṃmitīya schools should be
considered mainstream Buddhism — their doctrines, even their explanation of the
pudgala, were not very diferent from that of their opponents, and in fact they drove
many of the subsequent developments in Buddhist thought — but they refused to
declare outright that pudgala should not even have provisional status (all surviving
pudgalavāda texts declare forcefully that the pudgala is a prajñapti). Rehabilitating
their reputation should become a higher priority among scholars today if we want to
understand the evolution of Buddhist thought in India and China more accurately.
E.g., the term pudgala 補特伽羅 occurs 832 times in the Yogācārabhūmi; 67 times
in the Abhidharmasamuccaya, 36 times in the Mahāyānasaṃgraha, 12 times in the
Madhyānta-vibhāga-bhāṣya, etc., and virtually never in a negative light, but as a type
of person [cf. Puggala-paññati] or “person” in general. Pudgalavādins would have
no problem with the statement “There is no eternal self in the pudgala” (pudgalanairātmya). In fact, they would insist on it. Cf. Lusthaus 2009.
35
36
《阿毘達磨順正理論》卷 44 :
「 契經等者等餘十一。即顯契經乃至論議。言契經者。
謂能總攝容納隨順世俗勝義堅實理言。 如是契經是佛所說。 或佛弟子佛許故說。」
(T.29.1562.595a1-4)
The Kośa passage reads:
dhyānānāṃ rūpadhātau tu tābhyāṃ dharmatayāpi ca ||8‐38||
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rūpādātau dhyānotpādanametābhyāṃ hetukarmavalābhyāṃ dharmatayā ca
saṃvartanīkāle | tadānīṃ hi sarvasttvā evādharabhūmikāstaddhacyānamutpādayanti |
kṛtsnānāṃ dharmāṇāmudbhūtavṛttitvāt | kiyacciraṃ punarayaṃ saddharmaḥ sthāsyati |
yatreme īdṛśānām dharmāṇāṃ prakārāḥ prajñāyante |
saddharmo dvividhaḥ śāsturāgamādhigamātmakaḥ |
tatrāgamaḥ sūtravinayābhidharmā adhigamo bodhipakṣyā ityeṣa dvividhaḥ
saddharmaḥ |
dhātārastasya vaktāraḥ pratipattāra eva ca ||8‐39||
āgamasya hi dhārayitāro vaktāraḥ | adhigamasya pratipattāraḥ | ato yāvadete
sthāsyanti tāvatsaddharma iti veditavyam | teṣāṃ tu varṣasahasra mavasthānamāhuḥ
| adhigamasyaivam | āgamasya tu bhūyāṃsaṃ kālamityapare | yo ’yamiha śāstre
’bhidharma uktaḥ kimeṣa eva śāstrābhidharmo deśitaḥ |
kāśmīravaibhāṣikanītisiddhaḥ
prāyo mayā ’yaṃ kāthito ’bhidharmaḥ |
yaddurgṛhītaṃ tadihāsmadāgaḥ
saddharmanītau manayaḥ pramāṇam ||8‐40||
prāyeṇa hi kāśmīravaibhāṣikāṇāṃ nītyādisiddha eṣo ’smābhirabidharma ādhyātaḥ |
yadatrāsmābhirdurgṛhītaṃ so ’smākamaparādhaḥ | saddharmanītau tu punarbuddhā
eva pramāṇaṃ buddhapunnāśca |
nimilite śāstari lokacakṣuṣi
kṣayaṃ gate sākṣijane ca bhūyasā |
adṛṣṭatattvairniravagrahaiḥ kṛtaṃ
kutārkikaiḥ śāsanametadākulam ||8‐41||
[Pradhan, p. 459, ln.4‐460, ln.7; cf. Vallée Poussin (1980 rpt) v.5, 217-22 (VP numbers
these verses 38-40) ; Pruden (1989) v.4, 1280-82]
Xuanzang’s Chinese rendering:
《阿毘達磨俱舍論》卷29〈8 分別定品〉
:
二界由因業
能起無色定
色界起靜慮
亦由法爾力
論曰。生上二界總由三緣。能進引生色無色定。一由因力。謂於先時近及數修為起因
故。 二由業力。 謂先曾造感上地生順後受業。 彼業異熟將起現前。 勢力能令進起彼
定。以若未離下地煩惱必定無容生上地故。三法爾力。謂器世界將欲壞時。下地有
情法爾能起上地靜慮 。以於此位所有善法由法爾力皆增盛故 。諸有生在上二界中起
無色定。由因業力非法爾力。無雲等天不為三災之所壞故。生在色界起靜慮時。
由上
二緣及法爾力。若生欲界起上定時。一一應知。皆由教力。前來分別種種法門。皆為
弘持世尊正法。何謂正法。當住幾時。頌曰。
佛正法有二
有持說行者
謂教證為體
此便住世間
論曰。世尊正法體有二種。一教二證。教謂契經調伏對法。證謂三乘菩提分法。有能
受持及正說者。佛正教法便住世間。有能依教正修行者。佛正證法便住世間。故隨
三人住世時量。應知正法住爾所時。聖教總言唯住千載。有釋證法唯住千年。教法
住時復過於此。此論依攝阿毘達磨。為依何理釋對法耶。頌曰。
迦濕彌羅議理成
少有貶量為我失
我多依彼釋對法
判法正理在牟尼 (T.29.1558.152a14-b12)
The Mahāvibhāṣā passage (917c) (tr. by Xuanzang):
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《阿毘達磨大毘婆沙論》卷 183:「齊何當言正法住。答若時行法者住。齊何當言正
法滅。答若時行法者滅。問何故復作此論 。答為欲分別契經義故。如契經說。迦葉
波當知如來所覺所說法毘柰耶。非地界水界火界風界所能滅沒。然有一類補特伽羅
當出於世。惡欲惡行成就惡法非法說法法說非法。非毘柰耶說毘柰耶。於毘柰耶說
非毘柰耶。彼能滅我三無數劫所集正法令無有餘。契經雖作是說而不分別。齊何當
言正法住。齊何當言正法滅。彼經是此論所依根本。彼所不分別者今應分別故作斯
論。此中有二種正法。一世俗正法。二勝義正法。世俗正法謂名句文身。即素怛纜毘
柰耶阿毘達磨。勝義正法謂聖道即無漏根力覺支道支。」(T.27.1545.917c9-23)
37
38
This literally reads “what accords with worldly expressions” 隨順世間所說.
《阿毘達磨大毘婆沙論》卷 77 :「問世俗中世俗性。為勝義故有為勝義故無。設爾
何失。二俱有過。所以者何。若世俗中世俗性勝義故有者。應唯有一諦。謂勝義諦 。
若世俗中世俗性勝義故無者。亦應唯有一諦。謂勝義諦 。
答應作是說 。世俗中世俗性勝義故有 。若世俗中世俗性勝義故無 。佛說二諦言應非
實。佛說二諦言既是實。故世俗中世俗性勝義故有。
問若爾。唯應有一諦。謂勝義諦。
答實唯有一諦。謂勝義諦。
問若爾。何故立有二諦。
答依差別緣立有二諦不依實事。 若依實事唯有一諦。 謂勝義諦。 依差別緣建立二
種。若依此緣立世俗諦。不依此緣立勝義諦。若依此緣立勝義諦。不依此緣立世俗
諦。譬如一受有四緣性。若依此緣立因緣性。不依此緣乃至立增上緣性。若依此緣乃
至立增上緣性。不依此緣乃至立因緣性。又如一受有六因性。若依此緣立相應因性。
不依此緣乃至立能作因性。若依此緣乃至立能作因性不依此緣乃至立相應因性。二
諦亦爾。依別緣立不依實事。
問世俗勝義亦可施設各是一物不相雜耶 。
答亦可施設。其事云何。尊者世友作如是說。能顯名是世俗 。所顯法是勝義。復作
是說。隨順世間所說名是世俗。隨順賢聖所說名是勝義。大德說曰。宣說有情瓶衣等
事。不虛妄心所起言說是世俗諦。宣說緣性緣起等理。不虛妄心所起言說是勝義諦。
」(T.27.1545.400a4-b2)
39
40
Dhammajoti (p. 95 n.37) adds this footnote: “Cf. Saṃghabhadra’s explanation that the
two truths are really two aspects of the one, absolute truth, Ny [= Nyāyānusara, T.29.
1562.] 666a f. [square brackets added]
yatra bhinnena tadbuddhiranyāpohe dhiyā ca tat |
ghaṭārthavatsaṃvṛtisat paramārthasadanyathā ||6‐04||
yasminnavayavaśo bhinne na tadbuddhirbhavati tat saṃvṛtisat | tadyathā ghaṭaḥ | tatra
hi kapālaśo bhinne ghaṭabuddhirna bhavati | tatra cānyānapohya dharmān buddhacyā
tadbuddhirna bhavati taccāpi saṃvṛtisadveditavyam | tadyathāmbu | tatra hi buddhacyā
rūpādīndharmānaṣohyāmbubuddhirna bhavati | teṣveva tu saṃvṛtisaṃjñā kṛteti
saṃvṛtivaśāt ghaṭaścāmbu cāstīti brūbantaḥ satyamevāhurna mṛṣetyetatsaṃvṛtisatyam
| atonyathā paramārtha satyam | tatra bhinne ’pi tadbudhirbhavatyeva | anyadharmāpohe
’pi buddhacyā tat paramārthasat | tadyathā rūpam | tatra hi paramāṇuśo bhinne vastuni
rasārhānapi ca dharmānapohya buddhacyā rūpasya svabhāvabuddhirbhavatyeva | evaṃ
vedanādayo ’pi draṣṭavyāḥ | etat paramārthena bhāvāt paramārthasatyamiti |
[Pradhan p. 334, ln.1‐ln.11] Cf. Vallée Poussin, v.4, pp. 139-41; Pruden, v. 3, pp. 910-11.
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41
42
43
44
45
《阿毘達磨順正理論》卷 50 :「此總有二。一者實有。二者假有。以依世俗及勝義諦
而安立故。 若無所待於中生覺。 是實有相如色受等。 若有所待於中生覺。 是假有相
如瓶軍等有餘於此更立第三。謂相待有如此彼岸。此即攝在前二有中。名雖有殊所
目無異。又彼所執違越契經。契經唯言有二有故。實有復二。其二者何。一唯有體。
二有作用。此有作用復有二種。一有功能。二功能闕。由此已釋唯有體者。假有亦二
其二者何。一者依實。二者依假。此二如次如瓶如軍。」(T.29.1562.621c21- 622a2)
相待有 more literally means "mutually dependent, interdependent." While 相待 seems
to imply something like apekṣā, more typically Xuanzang uses 觀待 or 顧戀 or simply
待 for apekṣā.
《阿毘達磨大毘婆沙論》卷 9 :「然諸有者。有說二種。一實物有。謂蘊界等。二施
設有。謂男女等。有說三種。一相待有。謂如是事。待此故有。待彼故無。二和合有。
謂如是事。在此處有在彼處無。三時分有。謂如是事。此時分有彼時分無。有說五
種。一名有。謂龜毛兔角空花鬘等。二實有。謂一切法各住自性。三假有。謂瓶衣車
乘軍林舍等。四和合有。謂於諸蘊和合施設補特伽羅。五相待有。謂此彼岸長短事
等。」(T.27.1545.42a24-b4)
“Intrinsic and common characteristics” = svalakṣaṇa 自相 and sāmānya-lakṣaṇa 共相,
respectively.
《阿毘達磨大毘婆沙論》卷 1 :「然阿毘達磨勝義自性唯無漏慧根。即由此故發起世
間修所成慧。謂煖頂忍世第一法。以能別觀四聖諦故。亦得名為阿毘達磨。又由此
故發起殊勝思所成慧。謂不淨觀持息念等。以能別總觀諸蘊故。亦得名為阿 毘 達 磨
。又由此故發起殊勝聞所成慧 。分別諸法自相共相建立諸法自相共相 。害實物愚及
所緣愚 。以於諸法不增減故 。亦得名為阿毘達磨 。」(T.27.1545.3b5-13)
46
Schmithausen’s tentative speculation that the verses and their explanation may have
come from diferent “authors” seems to miss the point. Cf. Schmithausen (1987) v.1,
160-64 and Appendix 1.
47
The Sanskrit text is taken from Alex Wayman, Buddhist Insight, pp. 333-352. Skt texts:
verses pp. 335-341; Asaṅga’s vyākhyā on pp. 341-344; Wayman also ofers an English
translation, but I follow the Chinese and my own reading of the Sanskrit. This is
a “diplomatic” translation, drawing on both the Sanskrit and Chinese, which difer
from each other in a number of details. Where they difer, I tend to follow the Chinese,
sometimes ofering a footnote to explain the diference, but sometimes, if the reading
is better or the meaning clearer, I follow the Sanskrit. Both texts have their diiculties,
and are proitably read together. Nonetheless, my translation is tentative in places.
Note that Xuanzang’s text grouping and the Skt grouping (marked by | ) don’t always
align. The verses and vyākhyā that come before and after the selection presented here
are helpful for framing the meaning of the matters discussed in this portion, but in the
interest of time and space I omit them.
48
49
Note that rushiguan 如實觀 sometimes also renders *yathābhūta-pratyavekṣā and
*bhūta-pratyavekṣā. Yathā parikṣyamāna would mean “one examines or sees things
as they actually are.” Shortly this will be opposed to ayoniśa-manasikāra, ‘unfocused
attention,’ or ‘careless thinking.’
Cf. Saṃyutta-nikāya III.22.95 - Pheṇapiṇḍūpama sutta:
Pheṇapiṇḍūpamaṃ rūpaṃ vedanā bubbuḷupamā
Maricikupamā saññā saṃkhārā kadalūpamā,
Māyūpamañca viññāṇaṃ dīpitā diccabandhunā.
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Form is like a lump of foam,
Feeling like a water bubble;
Perception is like a mirage,
Volitions like a plantain trunk,
And consciousness like an illusion.
(tr. by Bhikkhu Bodhi, The Connected Discourses of the Buddha, v.1, pp. 952-53.)
Asaṅga quotes this as part of the Paramārthaṃ gāthās in Yogācārabhūmi as follows:
phenapiṇḍopamaṃ rūpaṃ vedanā budbudopama |
marīcisadṛśī saṃjnā saṃskāraḥ kadakīnibhāḥ |
māyopamaṃ ca vijñānam uktam ādutyabandhunā |
諸色如聚沫,
諸受類浮泡,
諸想同陽焰, 諸行喻芭蕉, 諸識猶幻事
(T.30.1579.363b20-22); see below.
50
Note that moha/mūḍha (愚, 愚癡) here acts as a synonym for avidyā (無明), the irst
link of conditioned co-arising (pratītya-samutpāda; 緣起). The subsequent discussion
will continue through the next two links saṃskāra 行 and vijñāna 識, raising questions
about the nature of their linkage. To paraphrase this line: There is no X that is
“the deluder” — an agent with distinct, singular ‘selfhood’ — that causes delusion.
Delusion arises from multifarious conditions. But, by saṃvṛti, one assumes the
convenience of speaking of things like a deluder, even if that is identiied as “delusion
itself,” i.e., “delusion deludes.” This is a prajñaptic selfhood.
51
Richard Hayes has proposed “careless thinking” for rendering ayoniśo-manaskāra,
which captures another of its implications, i.e., failing to fully and successfully
investigate and analyze something to the point of properly understanding it.
52
The Sanskrit and Chinese seem to diverge in the last phrase, Xuanzang’s Chinese
providing a gloss on the implication of the Sanskrit rather than strictly reproducing
it. The Chinese reads: “It is, therefore, that [i.e., ayoniśo-manisikāra] which deludes
the deluded,” whereas the Sanskrit is phrased negatively: tasmād asau mohaṃ na
mohayatīti, “therefore it doesn’t delude delusion.” While, at irst blush, these appear to
be opposite statements, in fact, they make the same point, since the “it” (asau) refers to
“delusion” in the tautology of the previous line: “Delusion deludes.”
Previously Asaṅga allowed that, speaking saṃvṛtically, one might say “delusion
deludes.” This tends to imply that “delusion” is a self-existent thing acting as an agent;
It is that which causes the delusion. Here we are told that “delusion” is a metaphor for
ayoniśo-manasikāra and its efects. In other words, unfocused or careless attention and
thinking — not something called “delusion or the deluder” — is what causes delusion,
i.e., delusion itself is a metaphor for this type of non-perspicacious mental activity.
The Sanskrit states this in stark negative terms:
“Delusion doesn’t delude (since ayoniśo-manasikāra does that),” while the Chinese
expresses the same conclusion by saying: “That (ayoniśo-manasikāra), therefore,
is what deludes the deluded.”
Note that while the Sanskrit follows mohaṃ na mohayat with an iti, implying this is
a direct citation of the gāthā, that exact wording actually is not found in the gāthā.
The relevant verses, 19 and 20, state: na moho mohayed mohaṃ paraṃ naiva ca mohayet
| na paro mohayaty enaṃ na ca moho na vidyate || ayoniśo-manaskārāt saṃmoho jayate
sa ca | ayoniśo-manaskāro nāsaṃmūḍhasya jāyate. It is possible that by mohaṃ na
mohayatīti the vyākhyā is not suggesting a verbatim quote from the verse, but instead
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is ofering a telescoped version of both verses 19 and 20, taking the accusative mohaṃ
from mohaṃ paraṃ naiva ca mohayet (19b), the mohayati from 19c, and the na from its
repetition in 19 and its modiication (na…jāyate) of asaṃmuḍhasya in 20d.
53
This begins the questioning of the relation between the second and third nidānas of
pratītya-samutpāda, viz. saṃskāra and vijñāna. “Fortuitous, non-fortuitous,” etc., indicates
the type of karma—fortuitous or non-fortuitous—that saṃskāras embody due to past
actions that will be passed on to present awareness (vijñāna) and circumstances. Note the
Sanskrit is using the verb upagaccha(ti), which implies what is carried over, transmitted,
goes from one place or time to another (Ch: 所隨逐). The idea of such transference,
including the problem of what goes from one life to another, underlies this discussion,
since this precisely is the problem of “self” or “continuity of identity.” The vyākhyā begins
by framing the entire Paramārthaṃ gāthā as an “antidote” (pratipakṣa) that presents
the non-self of persons (pudgala-nairātmya) paramārthically (paramārthatas) so as to
counteract (pratipakṣa) the two extremes of projective reiication (samāropa) and denial
(apavāda), explicitly declaring that to be the main topic (adhikāra) of the verses.
(pudgala-nairātmyaṃ paramārthatas tad-adhikārāt paramārthaṃ gāthā |
samāropāpavādāntadvayapratipakṣeṇa)《瑜伽師地論》卷 16:「此中依止補特伽羅
無我勝義。宣說如是勝義伽他。為欲對治增益損減二邊執故於所攝受說為宰主。」
(T.30.1579.364a18-20)
54
Both the Chinese and Sanskrit are somewhat unclear. The Chinese, I believe, reads as
I’ve translated it above. The Sanskrit might suggest something diferent however. Note
that the verb previously introduced — upagacchati, i.e., upagama — is at play here
again, this time in the form of asaṃgataṃ, which literally implies the negative of being
put together or moved into the same place. Asaṅga is trying to get us to shift our focus
from nouns (substantives, nominals, accusatives, etc.) to verbs, i.e., what is sometimes
viewed as the relations and linkages between nouns. Verbs are actions, movement;
and movement is time. The √go verbs and noun derivatives (upagacchati, upagata,
[a-]saṃgata, gata/āgata/anāgata, etc.,) are movements, temporalizations. It is those
relations that give the illusion of continuities, of a substratum to actions that persists as
the activities and modiications luxuate, i.e., “selfhood.” Paying attention to the verbs
— which Asaṅga has carefully selected and employed — provides important clues on
how to understand his point.
As for this line, paraspareṇāsamadhānāt: paraspareṇa = by mutual inluence; asama
= not the same; dhāna = a place, seat, habitation. Thus: “because they inluence each
other from diferent places,” i.e., they occupy diferent loci, and thus are “not conjoined.”
E.g., saṃskāras are in time/place X while so-called resultant vijñānas are in time/place
Y, and these vijñānas subsequently engender further saṃskāras. So while mutually
inluencing, they nonetheless remain separate items with their own distinctive
characteristics and loci. The same would apply to the three types of karma (body, speech,
mind), the three times (past, present, future), the fortuitous vs. non-fortuitous types of
saṃskāras, and so on. Again, the issue is what “transfers” between them, what connects
them while leaving them distinct and apart. Nothing can ‘transfer’ if they are collapsed
into the same locus (saṃgataṃ), hence they are asaṃgata. Being both apart and connected
at the same time is a type of ‘middle way.’ More importantly, being apart and staying
apart is a necessary condition for having a connection. In order to be ‘mutual,’ they must
be distinct.
55
That is, how could these types of saṃskāras, being distinct from each other, nonetheless
all be conjoined with the mind, which is distinct from all of them? According to
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pratītya-samutpāda, saṃskāras are the conditions that give rise to vijñānas. But the
question being raised is how can that causal relation occur if these are dissociated in
some absolute sense?
56
The translation follows the Chinese. The Sanskrit asks: “How would there be
an upagatvam of saṃprayukta?” Upagata — another variant on the upagacchati,
saṃgata, etc., verbs — is a rich term. It means both “gone to” and “to approach.”
Monier-Williams gives this range of meanings: “gone to, met, approached (esp. for
protection or refuge); attained, obtained; arrived, occurred, happened; undergone,
experienced; agreed, allowed; promised; near at hand; passed away, dead.” It is
a movement, a promise, an act of possession. For upagam he gives: “to go near to,
come towards, approach, arrive at, reach, attain, visit; to come upon, attack; to press
hard upon; to occur, happen, present itself; to undertake, begin; to approach (a woman
sexually); to enter any state or relation, undergo, obtain, participate in, make choice
of, sufer; to admit, agree to, allow, confess.” For upaga: “approaching, going towards;
being or staying in or on; following, belonging to; it for, conducive to; approached;
furnished with; covered (as a female).” Saṃprayukta is a relation, an association
between two or more things. I leave the reader to sort out the nuances.
57
This is not an ontological statement about the mind and its associates, but an expression
of the anticipatory perspective of paramārtha in which saṃskāras will no longer
karmically condition vijñāna; this is another way of describing enlightenment, i.e., the
end of karmic conditioning. If, sometime in the future, saṃskāras will not cease to
condition vijñāna, then enlightenment is impossible.
58
Doer and enjoyer are the performer of an action and the subsequent recipient of its
consequences, respectively, which implies a ‘theory of self’ (ātma-dṛṣṭi) by which the
doer is the “same” person as the receiver of its consequences.
59
The verses on which the above is commenting (with a few additional verses)
(T30.1579.363b18):
[16] kalpyate ‘nubhūtaṃ ca kalpyate |
anādimantaḥ saṃskārā ādiś vaivopalabhyate ||
分別曾所更
非曾亦分別
行雖無有始
然有始可得
[17-18] phenapiṇḍopamaṃ rūpaṃ vedanā budbudopama |
marīcisadṛśī saṃjnā saṃskāraḥ kadakīnibhāḥ |
māyopamaṃ ca vijñānam uktam ādutyabandhunā |
ekotpādāś ca saṃskārā ekasthiti-nirodhinaḥ ||
諸色如聚沫
諸受類浮泡
諸想同陽焰
諸行喻芭蕉
諸識猶幻事
曰親之所說
諸行一時生
亦一時住滅
[19] na moho mohayed mohaṃ paraṃ naiva ca mohayet |
na paro mohayaty enaṃ na ca moho na vidyate ||
癡不能癡癡
亦不能癡彼
非餘能有癡
而愚癡非無
[20] ayoniśo-manaskārāt saṃmoho jayate sa ca |
ayoniśo-manaskāro nāsaṃmūḍhasya jāyate ||
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不正思惟故
此不正思惟
諸愚癡得生
非不愚者起
[21] puṇyā apuṇyā āniñjyā saṃskārās trividhā mataḥ |
trividhaṃ cāpi yat karma sarvaṃ etad saṃgatam ||
福非福不動
行又三應知
復有三種業
一切不和合
[22] prabhāṅgurā vartamānā atītā na kvacit sthitā |
ajātāḥ pratyayādhināḥ cittaṃ cāpy anuvartakaṃ ||
現在速滅壞
過去住無方
未生依眾緣
而復心隨轉
[23] atyantikaḥ saṃprayogo viprayogas tathaiva ca |
na ca sarvair hi sarvasya cittaṃ copagam ucyate ||
畢竟共相應
不相應亦爾
非一切一切
而說心隨轉
[24] tasmin srotasya vicchinne sadṛśāsadṛśe punaḥ |
ātmadṛṣṭy-anusāreṇa saṃvṛtiḥ kriyate tv iyaṃ ||
於此流無斷
相似不相似
由隨順我見
世俗用非無
[25] bhidyate rūpa-kāyas ca nāma-kāyo ‘pi naśyati |
svayaṃkṛto ‘pabhogaś ca paratreha nirucyate ||
若壞於色身
而言今後世
名身亦隨滅
自作自受果
[26] paurvāparyeṇa cānyatvāt sva-hetu-phala-saṃgrahāt |
sa eva kartā vettā ca anyo veti na kathyate ||
前後差別故
自因果攝故
作者與受者
一異不可說
[27] hetu-vartmānupacchedāt sāmagryā vartate kriyā |
svasmād dhetoś ca jāyante kurvanti ca parigrahaṃ ||
因道不斷故
和合作用轉
從自因所生
及攝受所作
[28] prapañcābhirati hetu tathā karma śubhāśubham |
sarvabījo vipākaś ca iṣṭāniṣṭaṃ tathā phalaṃ ||
樂戲論為因
若淨不淨業
諸種子異熟
及愛非愛果
[29] sarvabījo vipāko ‘bhijāyate ātmadarśanaṃ |
pratyātmavedanīyo ‘sau arūpī anidarśanaḥ ||
依諸種異熟
我見而生起
自內所證知
無色不可見
[30] kalpayanty antarātmānaṃ taṃ va bālā ajānakāḥ |
ātmadarśanam āśritya tathā bahvyaś va dṛṣṭayaḥ ||
無了別凡夫
計斯為內我
我見為依故
起眾多妄見
[31] piṇḍagrāhātma-bījāc ca pūrvābhyāsāt sahāyataḥ |
śravaṇād anukūlāc ca jāyate ātma-darśanaṃ ||
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總執自種故
聽聞隨順故
宿習助伴故
發生於我見
[32] snehas tatpratyayaṃ caiva adhyātmam upayāyate |
anugrahābhilāṣaś ca bahiḥ sneho mamāyitaṃ ||
貪愛及與緣
而生於內我
攝受希望故
染習外為所
[33] yato bibheti loko ‘yaṃ tan mohātmaṃ haraty asau |
pūrvaṃ niveśanaṃ kṛtvā tenopaiti prapañcitaṃ ||
世間真可怖
愚癡故攝受
先起愛藏已
由茲趣戲論
[34] yat tan niveśanaṃ kṛtaṃ tad āryā duḥkhato viduḥ |
yena duḥkhitā sadā bākāḥ kṣaṇa-mātram upaśamito na hi ||
彼所愛藏者
賢聖達為苦
此苦逼愚夫
剎那無暫息
[35] vairūpyaparigataṃ cittam ācinoti duḥkhaṃ tathāvidhaṃ |
yadā cittaṃ bhavati bālānām ahaṃkāra-sukha-duḥkha-pratyayaṃ ||
不平等纏心
積集彼眾苦
積集是愚夫
計我苦樂緣
[36] yatra saktāḥ sarvabāliśaḥ paṅke patati kuñjaro yathā |
saṃmohas tatra cādhikaḥ sarvatragaḥ sarvaceṣṭite tatparaḥ ||
諸愚夫固著
如大象溺泥
由癡故增上
遍行遍所作
60
I thank Rev. Dhammadipa for bringing this to my attention. I would also like express
my appreciation to Dhammadipa and Wei-jen Teng who read through the Chinese and
Sanskrit of the vyākhyā with me at Harvard. Both ofered helpful suggestions.
61
This and other translations are from Ñāṇamoli (1975). Ch. 19 appears on pp. 693-703,
and in the PTS Pali edition, pp. 598-605.
62
Kammassa kārako natthi vipākassa ca vedako,
Suddhammā pavattanti evetaṃ sammadassanaṃ.
… Etamatthamanaññāya titthiyā asayaṃvasī.
Sattasaññaṃ gahetvāna sassatucchedadassino,
Dvāsaṭṭhīdiṭṭhiṃ gaṇhanti aññamaññaṃ virodhitā.
…Evametaṃ abhiññāya bhikkhu buddhassa sāvako,
Gambhīraṃ nipuṇaṃ suññaṃ paccayaṃ paṭivijjhati.
Kammaṃ natthi vipākamhi pāko kamme na vijjati,
Aññamaññaṃ ubho suññā na ca kammaṃ vinā phalaṃ.
… Suñña dhammā pavattanti hetusambhārapaccayāti.
63
Ñāṇamoli renders suñña dhammā as “phenomena alone,” the same English phrase he
used earlier — and more appropriately — for suddhammā. Why he chose to avoid
“void phenomena” here (mimicking his equivalents) is unclear.
64
This inal tag is crucial. It is not extolling an inefable reality, but making clear that
the basic components of Yogācāra doctrine, such as mind (citta), mental associates
(caittas), etc., are all only vyavahāra, conventional descriptive terms, not the names of
ultimate realities, much less anything absolute.
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