T1645 The Treatise on the Elucidation of the Knowable, and The Cycle of the Formation of the Schismatic Doctrines

Chapter XI

Doctrines of the Mah∆Ωåsakas

The teachings originally held in common by the Mah∆Ωåsakas are: 1. The past and the future do not exist. The present and the unconditioned (asaµsk®ta) exist.

2. There is simultaneous clear comprehension of the four noble truths. When realizing the truth of su›ering, one can realize all of the [four] truths. One who has seen [the truths once in the path of vision (darΩanamårga)] can see them [again and again in the path of cultivation (bhåvanåmårga)] in exactly the same way. 3. The latent defilements (anuΩaya) are neither mind nor mental activi ties. They di›er from actual, manifest defilements. The own-nature of latent defilements is dissociation from mind; the own-nature of manifest defilements is unity with mind. 4. Worldlings cannot uproot desire and anger. 5. No heretic can attain the five supernatural powers. 6. None of the gods observes chastity.

7. An intermediate state of existence does not exist at all. 8. In the arhat there is no further growth of meritorious actions. 9. The five consciousnesses are accompanied by passion and are free from passion.

10. The six consciousnesses are all accompanied by attention (vitarka) and reflection (vicåra).

11. There also exists a pudgala who was born in the highest stage [of non-returner] (anågåmin).

12. There is a mundane right view but no mundane faculty of faith.

13. There is neither supramundane meditation (lokottara dhyåna) nor pure attention (anåsravavitarka) [and reflection (vicåra)].

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Cycle of the Formation of the Schismatic Doctrines 14. Good [actions] are not causes of rebirth. 15. A stream-enterer is subject to retrogression [but] arhats are definitely without retrogression.

16. The [eight] members of the noble path are all included in the [four] abodes of mindfulness.

17. There are nine kinds of unconditioned dharmas: 1) Cessation obtained through discriminative cognition (pratisaµkhyånirodha). 2) Cessation due to the absence of a productive cause (apratisaµkhyånirodha). 3) Space (åkåΩa).

4) The immovable (åneñjya).

5) The suchness of good dharmas (kuΩaladharmatathatå). 6) The suchness of bad dharmas (akuΩaladharmatathatå). 7) The suchness of [morally] indeterminate dharmas (avyå k®ta dharma tathatå). 8) The suchness of the members of the [noble] path (mårgåçgatathatå). 9) The suchness of [the members of] dependent origination (prat∆tyasamutpådatathatå).

18. Conception is the beginning, death is the end. All the great material constituents of the sense organs change (pari√åma). The mind and all mental activities also change. 19. Because the Buddha lives in the sangha, giving (dåna) to the sangha procures great fruition but [great fruition is not attained] in particular [through] giving to the Buddha. 20. The Buddha [vehicle] and the [other] two vehicles (yåna) are one and the same path leading to one and the same deliverance. 21. It is taught that all formations (saµskåra) perish instantly. 124

Chapter XI

22. No dharma can transmigrate from a previous existence to the next existence. common.

Such are the teachings that [this school] originally held in 125

Chapter XII

The Later Di›erentiated Doctrines of the Mah∆Ωåsakas

The doctrines developed later on which [the Mah∆Ωåsakas] disagreed are:

1. The past and the future really exist. 2. The intermediate state of existence also exists. 3. All dharmas can be known and apprehended. 4. All actions (karman) are mental (cetanå). Actions of the body and of speech do not exist. 5. Attention (vitarka) and reflection (vicåra) arise together. 6. The big earth (mahåbh¥mi) lasts for one kalpa (i.e., a cycle of time comprising the birth, duration, and destruction of the world). 7. The act of making o›erings to a stupa procures but little fruition.

8. The own-nature of latent defilements (anuΩaya) is always present.

9. All aggregates, sense fields, and elements are also always present.

As to the doctrine of this school that developed later, divergent views arose because of di›erent interpretations of the following verse:

Five things definitely bind. From these all su›ering is born. They are: ignorance, desire, passion, The five [false] views, and actions. 127

Chapter XIII

Doctrines of the Dharma gup takas

The propositions originally held in common by the Dharma guptakas are: 1. Although the Buddha is included in the sangha, giving separate gifts to the Buddha procures great fruition but giving to the sangha [does not]. The act of making o›erings to a stupa procures great fruition.

2. The deliverance obtained by the Buddha [vehicle] and that obtained by the [other] two vehicles is the same but the noble paths [of each vehicle] are di›erent.

3. Heretics cannot obtain the five supernatural powers. 4. The whole body of the arhat is pure (anåsrava). Most of the other teachings [of this school] are the same as those of the Mahåsåµghi kas.

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Chapter XIV

Doctrines of the KåΩyap∆yas

The teachings originally held in common by the KåΩyap∆yas are: 1. Dharmas (i.e., passions, kleΩas), which are already destroyed (prah∆√a) and are known to have been destroyed (parijñåta), do not exist any more. If not yet destroyed and not recognized as such, they continue to exist.

2. When the retribution of actions is exhausted, actions cease to exist. As long as they have not given their full retribution, they continue to exist.

3. It happens that formations (saµskåra) are caused by the past but they are never caused by the future. 4. All formations (saµskåra) perish instantly. 5. The dharmas of the learners (Ωaik≈a) produce the fruition of retribution (vipåkaphala).

Most of the other teachings [of this school] are the same as those of the Dharma guptakas.

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Chapter XV

Doctrines of the Sautråntikas

The propositions on which the Sautråntika school originally agreed are:

1. Because they taught that the aggregates (skandhas) transmigrate from a previous existence to the next existence, they were called "those who teach transmigration" (Saµkråntivådas). 2. Without following the noble path, definitive cessation of the aggregates cannot be obtained.

3. There are aggregates that have arisen from the root (m¥lån ta skandhas). There are aggregates "of one taste" (ekarasaskan dhas = m¥laskandhas). 4. In the state of worldlings there are also supramundane dharmas. 5. The pudgala as absolute reality exists. Most of the other teachings [of this school] are the same as those of the Sarvåstivå dins.

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Chapter XVI

Concluding Verse

Having completed the translation of this treatise (Ωåstra), the Dharma Master (dharmåcårya) of the Tripi†aka (i.e., Xuanzang) summarizes the meaning of this new translation in a verse: After having examined many Sanskrit texts in detail, I translated the treatise on the Cycle of the [Formation of the Schismatic]Doctrines anew.

As the text is satisfactory and its meaning free of error, The wise should zealously study it.

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"Origin and Doctrines of Early Indian Buddhist Schools. A Translation of the Hsüan-tsang Version of Vasumitra's Treatise I pu' tsung lun lun 'shu chi. Translated with Annotations. " Asia Major 2, fascicle 1 (1925): 1-78. Teramoto, Enga, and Tomotsugu Hiramatsu. Zøkanwa sanyaku taishø Ibush¥ rinron. Kyøto, 1935. 137