2. Middle period (c): The Mahāyānasaṃparigraha-śāstra

The Mahāyānasaṃparigraha-śāstra is an anthology of Mahāyāna essays, ascribed to Asaṅga. The text is also the main scripture of the Shelun school in China. The Sanskrit for this text is no longer extant, but the Tibetan and four Chinese translations, which were respectively done by Buddhaśānta (Foduoshanduo), Paramārtha, Dharmagupta (Damojiduo) and Xuanzang, still exist. The Buddhaśānta’s translation, namely Shedashenglun (T31n1592) is the earliest translation, the language of which is considered to be the most difficult to understand. It also lacks the chapter and section divisions contained in the later works. The Paramārtha’s translation (T31n1593) which is the same title as that of Buddhasanta, is the most authentic one and is the fundamental scripture of the She-lun school.^[1] The Dharmagupta’s translation named Shedashenglunshi (T31n1596) includes the Vasubandhu’s commentary inside. The translation of Xuanzang is titled Shedashenglunben (T31n1594). The Paramārtha’s version was translated into English by John Keenan.^[2] The authoritative French translator Étienne Lamotte also translated this text into French from Xuanzang’ s version with some reference to the Tibetan version and much Sanskrit equivalence which are very useful in understanding the ambiguous sentences of the text.^[3]

The text presents most of the important doctrines of the Yogācāra system, such as the eighth consciousness (Ālayavijñāna), consciousnessonly, the three natures (trisvabhāva), defilement, two hindrances, Buddha-bodies (trikāya), meditative practices that lead to enlightenment and so on. This text analyzes the nature of things into three realms (trisvabhāva) as follows:^[4]

If the dependent nature (paratantrasvabhāva) is the consciousnessonly (vijñaptimātra) basis of the object, how is it dependent and why is it called dependent? -Because it stems from its own propensity seeds (vāsanābīja), it is dependent on conditions. Because it is incapable of lasting by itself for a single moment after its arising, it is called dependent.

If the imaginary nature (parikalpitasvabhāva) is this manifestation of non-object as object that is based on the dependent nature, how is it imaginary and why is it called imaginary? -Because it is the generating cause of errors of the mental consciousness of innumerable aspects or imagination, it is imaginary. Because it has no nature of its own and is present as a pure imagination, it is called imaginary.

If the absolute nature (pariniṣpannasvabhāva) is the complete absence in the dependent nature of this imaginary nature, how is it absolute and why is it called absolute? -Because it is immutable, it is absolute. Because it is the object of the purified mind and the quintessence of all good dharmas, it is rightly called absolute.^[5]

In this text, although the Ālayavijñāna mentioned in the text is substantially the sole being and the objective world unreal; it is impossible apart from the reality of consciousness (paratantrasvabhāva) and the unreality of its objects (parikalpitasvabhāva). Ālayavijñāna is not the Buddha-nature; this stored-consciousness is a supporter in the process of realization of the Buddha-nature:

How should the absolute nature (pariniṣpanna) be conceived? It should be conceived by proclaiming the fourfold pure dharma (caturvidha vaiyavadānikadharma). The fourfold pure dharma is:

(a) The essential purity (prakṛtivyavadāna), i.e., the true nature (tathatā), emptiness (śūnyatā), the utmost point of reality (bhūtakoti), the signless (animitta), the absolute (paramārtha), the fundamental element (dharmadhātu).

(b) The stainless purity (vaimalyavyavadāna), i.e., the same essential purity as being free of all obstacles (sarvāvaraṇahita).

(c) The purity of the path leading to the essential purity (tatprāpakaṃ mārgavyavadānam), namely, all of the dharmas which are the limbs of enlightenment (bodhipakṣyadharma), the virtues (pāramitā), etc.

(d) The purity of the object destined to give rise to the path (tajjananārtham ālambanavyavadānam), i.e., the teaching of the true Dharma of the Greater Vehicle (mahāyānasaddharmadeśanā). Because this teaching is the cause for purity (vyavadānahetu), it is not imaginary; because it is the outflow (niṣyanda) of the pure fundamental element (viśuddhadharmadhātu), it is not dependent.^[6]

Thus, in the process of enlightenment, Ālayavijñāna is transformed to the mirror-like knowledge (ādarśajñāna) which is as a means to realize the absolute nature or Buddha-nature. In other words, Ālayavijñāna is the function and the Buddha-nature is essence of the absolute nature.

Footnotes and references:

[1]:

Hajime Nakamura, Indian Buddhism: Aṅguttaranikāya Survey with Bibliographical Notes, p. 264.

[2]:

John P. Keenan, The Summary of the Great Vehicle by Bodhisattva Asaṅga (Berkeley: Numata Center for Buddhist Translation and Research, 1992)

[3]:

Étienne Lamotte, ed. and trans., La Somme du Grand Véhicule d’Asaṅga (Mahāyānasaṃgraha), 2 volumes (Louvain: Institut Orientaliste, Université de Louvain, 1973)

[4]:

Taisho Tripiṭaka (CBETA 2011) [T34n1954], pp. 0139a26-b09.

[5]:

Mahāyānasaṃgraha: La Somme du Grand Véhicule d’Asaṅga, ed. and tr. Étienne Lamotte, tr. Gelongma K.Majjhimanikāya. Chodron (French into English), Vol. II, p. 150.

[6]:

Mahāyānasaṃgraha: La Somme du Grand Véhicule d’Asaṅga, op. cit., Vol. II, p. 165.