THE PROBLEMS OF THE AATYANTIKA IN KUEI-CHIS PPHV

·期刊原文

THE PROBLEMS OF THE "AATYANTIKA" IN KUEI-CHI'S PPHV

Prajnaparamita-hrdaya-sutra-vyakhyana
(般若波罗蜜多心经幽赞 )
Ah-yueh Yeh
Chung-Hwa Buddhist Journal
Chung-Hwa Insitute of Buddhist Studies
NO.3 April, 1990
P.381-401

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P.381

Summary

The Praj~naapaaramitaa-hrdaya-suutra( 般若波罗蜜多心

经 )is not one of the Vij~naanavaada's texts, but

Kuei-chi (窥基 )in his PPHV( 般若波罗蜜多心经幽赞

)explains its meanings with Vij~naanavada's theories

by means of not only borrowing the theories from

LAS( 楞伽经 ), MSA (大乘庄严经论 )and YCBH 瑜伽师地

论 )etc., but also reconstructing their theories as

his new theories. Of these the "aatyantika" (阿颠底

伽 )appears in PPHV as the Fifth Nature implicating

three probledms, therefore, I explain in this paper

these three problems as follows:(1) Concering the

First Problem of why Kuei-chi omits the "icchantika"

(一阐提伽 )and "an-icchantika" or "aacchantika (阿阐

提伽 )in PPHV, I deal with the theories of LAS,MAS

and YCBH for the purpose of finding out the reason

which Kuei-chi claims that "agotra" (无种姓 ), the

Fifth Nature, contains three kinds: "icchantika",

"anicchantika" and "atyantika" in his VMSVY [c-k] (

成唯识论掌中枢要 ).(2) The Second Problem is that if

Kuei-chi does not support the theories of

"maahakaru.na-bodhisattva" (大悲菩萨 ), why does he

claim in PPHV that "avalokite'svara-bodhisattva" (观

自在菩萨 )has completed Enlightment? Regarding this

problem, I deal with the theories of

Saddharmapu.n.darika's Commentary( 法华玄赞 ), PPHV

and YCBh's Commenetary (瑜伽论记 )for the prupose of

proving that Kuei-chi permits the theories of

Mahaakaru.na-bodhisattva. (3) The Third Problem is

that if Kuei-chi holds that "agotra" is only

"atyantaagotra" (毕竟无种姓 ), why does he in PPHV

not only exlpain that both 8th and 7th vij~nanas are

good natures, but also select the "buddha-gotra" (佛

性 )and "tathaagata-garbha" (如来藏 )etc. for the

explanations of the natures of " chien-hsiang-cheng-

hsing" (遣相证性 ), one of the Five Vij~nanavada-

perceptions (五重唯识观 )? For this problem, I first

make a comparative table and then expain their

meanings for

P.382

the purpose of understaning that Kuei-chi in PPHV

does not hold the Indian"atyantaaparinirvar.na-

dharma" (毕竟无涅盘法 ).

In CONCLUSION, I offer two keys to solve the

above problems: (1) The "atyantika" can connect with

either "agotra" or 'gotra"; the "atyantikaagatra" (

具毕竟无种姓 )and "atyantika-gotra" (具毕竟种姓 ),

The "aatyantika" in PPHV has these two meanings.(2)

The " 颠 " of "aatyantika"( 阿颠底迦 )can be

interpreted as a misprint of the " 颠 "of

"anicchnatika" (阿阐底迦 ). Aside from these two

keys, should it be suggested that "agotra" be

retrieved as the Fifth Naturs, which contains

"icchantika", "anicchantika" and "aatyantika",

claimed by Kuei-chi in his VMSVy [c-k]( 枢要 ).

THE PROBLEMS OF THE " AATYANTIKA" IN KUEI-CHI'S PPHV

(Praj~naapaaramita-hrdaya-suutra-vyakhyaana)

Kuei-chi (窥基 A.D.632-682) and his Great

Teacher Hsuen-tsang (玄奘 A.D.600-64) are the famous

founders of the Chinese Vij~naanavaada's school,

Fa-hsiang tzung) . The VMS [h]

[vij~naptimatratasiddhi, 成唯识论 ] is an important

basic text of this school, which introduced some

special theories of Vasubandhu (世亲. A.D. 320-400)

and Dharmapaala (护法 A.D. 530-561) to Chinese

Buddhist scholars as the new Chinese vij~naanavaada

1 in the Tang Dynasty, of these the doctrines of the

three vehicles and the "five distinctive natures"

(FDN, wu-chung-hsing-peih, 五种性别 )are very famous

theories.

The FDN only appears once in VMS [h] 2, but its

five names [bodhisattva( 菩萨 ),pratyeka-buddha (独

[ 缘 ] 觉 ), sraavaka (声闻 ), anityata( 不定

),agotra( 无种性 )] are introduced by Kuei-chi in

his VMSVy [s-k]3 (述记 ), vol.1. first, and next in

vol.11, he enumerates the LAS (La.nkavataara-suutra,

入楞伽经 ) vol.2, Wu-shang-I-chin (无上依经 )vol.1,

Suvikraanta- vikramipariprccha-PP( 善勇猛般若经

)vol.1., Mahaapraj~naa-paaramita-suutra( 大般若经 )

vol.593, MSA (Mahaayaanasuutraannkara, 大乘庄严经论

) vol.1., and YCBh (Yogaacarabhuumi, 瑜伽师地论

)vol.21.for the purpose of proving that these texts

mentioned the FDN. But he does not explain the

meanings of the FDN, because in his other

P.383

commentary of VMSVy[c-k]( 成唯识论掌中枢要 ),4 he

has already explicated them in all details. In them

we find the Fifth "agotra" (without lineage, 无种姓

) containing (1) " icchantika " ( 一阐提伽 ) (2)

"an-icchantika, or "aacchantika"( 阿阐提伽 ) and

(3)"atyantika"( 阿颠底伽,ah-tien-chi-chia).

Now this "atyantika" appears as the Fifth Nature

("gotra", lineage) with the other three natures of

the three vehicles( 三乘 )and one nature "anityata"

(不定 , undetermined one), in his commentary of

PPHS.5 (Praj~naapaaramitaa-hrdaya-suustra, 般若波罗

蜜多心经),named Pan-jo-po-lo-mito-hsin-chin-yu-tsan,

(般若波罗蜜多心经赞 ). These five names of FDN only

appear as the representotions of the five different

persons in practicing the boddhisattva's path (菩萨

行 )without any explanation of their meanings and

characteristics in PPHV.

PPHS( 心经 ) , of course, is not the

Vij~naanavaada's text, but Kuei-chi explains the

practicing PP (Praj~napaaramita, 般若波罗蜜多 ), the

Second "cittauttaapana"6 (第二练磨心 ), with the

theories of the vij~naanavaada, in which he

sometimes explains with his own special theories

which are different from not only the texts of

Tri^m'sikaa, VMS, but also the YCBh. If we compare

these theories, we will find that this "aatyantika"

in PPHV has some problems. Therefore, I will attempt

to explain in this paper what the meanings and

problems this "aatyantika" has in the PPHV.

I. The First Problem of "aatyantika"

(A) The "agotra" in LAS & MSA"

Why does Kuei-chi omit "icchantika" and

"an-icchantika" in the PPHV? As concerning this

problem,let us study the theories of VMSVy [c-k],

for the purpose of seeking out why Kuei-chi explains

that the Fifth Nature, named "agotra" comprises the

"icchantika" an-icchantika" and "aatyantika".

Kuei-chi, in his VMSVy [c-k]7, introduces

various theories from some famous texts, of these

the theories of LAS and MSA, I think, will be the

important avenues whereby to work out the above

problem. Therefore, I select the main theories of

the Fifth Nature, the "agotra" in the texts of LAS

and MSA as follows. the main theories of LAS are:8

(1) The one who dejects all good roots

(sarva-ku'salamuulotsarga), not only

P.384

resists the bodhisattva-pi.taka (菩萨藏 ), but

also dislikes the liberation (mok.sa). However,

if he meets the Buddhas, good friends etc., and

generates the bodhicitta (菩提心 ), he finally

can attain the nirvaa.na.

(2) The bodhisattva who, for the beneficence of all

the living bings, makes the following vows from

the biginningless time.

"I will not attain the nirvaana as long as

all the living beings do not attain the nirvaa.na."

Therefore He absolutely does not attain

the nirvaa.na (atyantato na parinirvaati), since

he understands that the characteristics of all

dharmas are originally in nirvaa.na

(aadiparinirv.rtaan sarvadharmaan vidita). In

this case he is named the bodhisattvecchantika (

菩萨阐提 ).

From the above explanations we understand that

the Fifth Nature, "agotra" in LAS has two different

"icchantikas" who own the natures to be the Buddhas.

Therefore, the other meaning of "agotra", the

"without-buddha-gotra" is not explained in LAS.

Next, the main theories of MSA are:9

The dharma of without getting nirvaa.na

(aprinirvaa.na-dharma, 无般涅盘法 )is in the state

of "agotra" which has two-types:

(1) The aparinirvaana-dharma in time 10

(kalaparinirvaa.na-dharma, 时边无般涅盘法 )wich

again has four kinds;

(a) du'scaritaikaantika (一向行恶行, absolutely

doing the bad deeds).

(b) "samucchinnaku'salamuula" (普断诸善 ([ 白 ]

根, utterly destroying the good roots)

(c) "amok.sabhaagiiya-ku'salamuula" (无有解脱分

[ 善根 ], without the good root of having to

do with liberation).

(d) "hinaku'salamuulas caparipuur.na-sa^mbhaara.h"

(善 [ 根 ], 少亦无因, the defeated good

roots and unperfect equipment for the

Enlightment).

(2)The dharma of absolutely without getting

nirvaa.na (atyantaaparinirvaa.na-dharma, 毕竟无涅

盘法 )means that the one who is absolutely with

the "hetu" (cause), by which there is no gotra

of attaining nirvaa.na.

Of the above explanations, the first

"kalaparinirvaa.na-dharma" means that the one who is

temporarily without "gotra", but, when he meets the

Buddhas, good friends and good "pratyaya" (a

co-operating cause), he will regain his "gotra" and

become a buddha. Therefore, this "kalaparinirvaa.na-

dharma" is just the same as the two "icchantikas"

of

P.385

the "dejecting the good roots" and the

"bodhisattvecchantika" in LAS as mentioned before.In

this case the later " a tyantaaparinirvaa.na-dharma"

has the real meaning of "agotra". This is why

Kuei-chi selects the above theories of LAS and MSA,

and claims that the Fifth Nature comprises

three-types of (1) "icchantiaka" (2) "anicchantika"

and (3) "aatyantika", which are considered to be the

new theories of Kuei-chi.

For these reasons, Kuei-chi explains that the

"icchantika" means the one who desires the

"sa^msaara" (生死轮回 ). This explanation is the

same as that the Fu-sin-lung (佛性论, TTP 31, p.797c

)said; and the "an-icchantika" means the one who

undesires the nirvaa.na. From this meanings,these

two, the "icchantika" and the "anicchantika" are

common to the other two: the one who has "breaking

good roots", and the "mahaakaru.na-bodhisattva". In

other words Kuei-chi selects the two "icchantikas"

from LAS for his first two " icchantika " and

"anicchantika", and he finally selects the

"atyantaapari nirvaa.na-dharma" from the MSA for his

third one, the " aatyantika " which means that the

one who is absolutely without getting nirvaa.na.

And Kuei-chi in his conclusion says that the one

who is without the [buddha]gotra, the "agotra", can

also named the first two names, the "icchantika" and

the "an-icchantika", who will attian the enlightment

in a long time; but the last one, the "aatyantika"

can not attain the enlightment. From this statement,

we understant that Kuei-chi claims that the

"agotra", the Fifth Nature, has three tipes of

"icchantika", "anicchantika" and "aatyantika". But

in the same text, he claims that the "icchantika"

has three kind types of (1) :breaking good roots",

(2) "mahaakaruna", (3) "agotra", which tells us that

the "agotra" becomes one of the "icchantika" and

named "agotrecchantika" (无性阐提 ), in which the

cause and result are in-complete in becoming a

buddha.11

Anyway, Kuei-chi selects the theories of LAS and

MSA and accepts that the Fifth Nature is "agotra"

or "icchantika", but he coins the new theories

for claiming that both of "agotra" and "icchantika"

separately have their own three types as meantioned

before, the first two types of them will finally

attain the

nirvaa.nas, but the only last types of the

"aatyantika" of "agotra" and the "agotra" of

"icchantika" absolutely can not attain the

nirvaa.na. In other words, the only "aatyantika" and

"agotrec-chantika" are absolutely without becoming

the buddhas.

P.386

(B) The "agotra" in YCBh

Now we come back to the PPHV, in which Kuei-chi

mentions the "atyantika" (阿颠底迦 )as the fifth

Nature without explaining not only the other two of

"icchantiaka" and "an-icchantika", but also the

"atyantika" itself. Why does he omit the

"icchantiaka" and "an-icchantik" in this PPHV? As

concerning this problem, in the next step it is

better for us to research the theories of BSBh = =

Bodhisattvabhumi (菩萨地 )of YCBh = Yogaacaarabhuumi

(瑜迦师地论 )to find out its relation with PPHV,

because Kuei-chi borrows many theories of

bodhisattvacaryaa (菩萨行 ) from BSBh for the

explanations of Practicing PP, the Second

"Citta-uttaapana" (第二练磨心 )in PPHV.

It is a well-known fact that the various names

and theories of "gotras" and "pudgalas" are broadly

explicated in YCBh vols. 21,37, 52, 57, 67 without

mentioning the names and theories of the Five

Natures altogether in its one place. But genearlly

speaking, the theories of Five Natures are treated

in YCBh, 12 therefore, I find the four names of

"pudgalas" connecting with three gotras and one

"agotra" in YCBh vol.37 as follows. 13

(1) "'sraavaka-gotra.h 'sraavaka-yane (the one

possessing the "'sraavaka" (listener)'s gotra,

声闻种姓, in the vehicle of 'sraavaka, [should

be natured as his pudgala]. ( 住声闻种姓, 于声闻

乘应可成熟补特伽罗 ).

(2) "pratyeka-buddha-gotra.h pratyekabuddha-yaane"

(the one possessing the "pratyekabuddha"

(self-enlightened one) 's gotra in vehicle of

praty-eka-buddha, [should be matured as his

pudgala] (住独觉种姓, 于独觉乘应可成补特伽罗 )

(3) "Buddhagotra mahaayane paripacayitavya.h" (the

one possessing the Buddha's gotra in the

mahaayana, should be matured [as his pudgala] (

住佛种姓, 于发上乘应可成熟补特伽罗 )

(4) "agotrastho 'pi pudgala.h sugati-gamanaaya

paripaacayitavyo bhavati" (and the pudgala who

is occupied with "agotra" for going into the

good path (sugati, 善趣 ), should be matured [as

his pudgala] (住无种姓, 于住善趣应成补特伽罗 )

The above four kinds of pudgalas belong to No.2

"paripaacya [pudgala]" (the matured man) of the Six

"paripaakaa.h", 14 the state of

P.387

matured living bings (sattva-paripaaka-sthaana) ,

which is the No.5 state of the Seven Studing States

15 in the "svaparaartha" (自他利 )'s section of

BSBh. From which Kuei-chi borrows the theories of

bodhisattvacaryaa (菩萨行 ) in PPHV for explaning

the broad practices of the bodhisattvacaryaa, in

which we find that its many theories are

reconstruted by Kuei-chi. For example, the seven

states are contracted into five states: No.5

"sattvaparipaaka" is changed to no.1 state of the

five states, and named " so-hua-chu " ( 所化处, the

state of the men taught). For this Kuei-chi simply

mentions the following statements. 16

"The three vehicles (三乘 ), undetermined one

(anityata, 不定 ) and the absolute one

(aatyantika, 阿颠底迦 ) , should be matured

according to the differences of their "gotras" (

种姓差别如应成熟 )."

The above names of the Five Natures are also

reconstructed names from the four pudgalas of BSBh (

菩萨地 ),according to the Five Natures of LAS and

MSA. That is to say that Kuei-chi put the "anityata"

between No.3 17 "buddha-gotra-pudgala" and No.4

"agotrastha-pudgala", In addition he not only chages

No.4 "agotra" to "aatyantika", but also takes away

the name of No.3, combines it with Nos. 1.2. and

name "three vehicles" without any explanation about

these five natures.

Now let us see the following statements of BSBh

for understanding the meanings of "agotra".

A."agotra-stha.h pudgalo gotre 'sati cittopade'pi

yatna-samaa'sraye satyabhavya's caanuttaraayaa.h

samyaksa^mbodheh paripuuraye." 18 (When the person

existing without "gotra" does not live in the

"gotra", he is unable in the completion of the

unsurpassed and perfect enlightenment, even though

he produces intention and makes the effort as the

support).

B."asati tu gotre sarve.na sarva^m sarvathaa bodher

apraptir eva veditavya" 19 (It should be

understand that if there is no gotra, there will

be always without getting bodhi all entirelly).

The above statements tell us that the "agotra"

in BSBh is only the meaning of

"atyantaaparinirvaa.na-dharma" of MSA without the

meanings of two types of "icchantika" of LAS. This

is why Kuei-chi changes the "agotra" to the

aatyantika", since he likes to accord with the

theories of YCBh. But the problem of why he omits

the explanations of icchamita" and an-icchantimas

(the Mahaakaru.na-bodhisattva) in PPHV in not

P.388

yet resolved.

II. The Second Problem of "aatyantika"

If Kuei-chi forgets the meanings of "icchantika"

and "an-icchantika" (the Mahaakaru.na-bodhisattva),

and does not support the theories of

Bodhisattvecc.hantika (菩萨阐底 ), why does he in

PPHV claim that the "avalokite'svara-bodhisattva"

has completed Enlightenment as follows? 20

"The Avalokite'svara first produces the

intention from the ancient time, and then makes

up the excellent mind in the "avidya" shell

accompanied with defilements (sa^mkle'sa). He

had abandoned his wealth and life for seeking

the Buddha-praj~naa through the highest effort,

and finally he had gotten the perfect

Enlightenment. Therefore, I should encourtage

myself and do more practices., It means that I

should not despite myself and produce the shrunk

mind."

The above statement in the PPHV belongs to the

First "cittauttaapana" (第一练磨心 ), one of the

Three "citta-uttaapanaas" (三练磨心 ) , whose

technical terms are borrowed by Kuei-chi from MS

Mahaayaanasa^mgraha (摄大乘论 ),21 but he also has

reconstructed its theories in the PPHV. Therefore

the "avalokite'svara-bodhisattva" in the above First

"citta-uttaapana" represents not only the living

being (有情众生 )mentioning in MS, but also the

"purusa-[damya-saarathi]" ([ 调御丈夫 ])mentioning

in VMSVy [s-k]22. It means that the

"avalokite'svara-bodhisattva not only has already

attained the perfect enlightenment as the

"puru.sa-damya-saarathi", one of the Ten Buddha'

Synonyms, 23 but also always lives in this evil

world to carry out the welfare works for all the

living beings by the power of his vow stemming from

his great compassion. These theories are mentioned

in his commentary of Saddharma-p.u.n.dariikaa-suutra

(法华玄赞 ), 24 in which Samantabhadra-[bodhisattva]

(普贤 [ 菩萨 ])also is mentioned. And the other

famous Mu~nju'srii-bodhisattva (文殊菩萨 )'s

theories are introduced in Tun-lun (遁伦 ) 's

commentary of YCBh (瑜伽论记 ).25

Anyway according to the theories of LAS, the

above "avalokite'svara", "Samantabhadra" and

"Mu~nju'sri" can be called the

P.389

same name "Bodhisattvecchantika" (菩萨阐提 )26 or

"mahaakaru.na-bodhisattva"or"Mahaa-karu.necchantika"

(大悲阐提 )27 named by Kuei-chi. In this case, we

can call that the "Avalokite'svara-bodhisattva" is

the "Mahaakaru.na-bodhisattva" (大悲阐提 ). But can

we say that this "Avalokite'svara-bodhisattva"

belongs to the Fifth Nature, the "aatyantika"? I

think, not only Kuei-chi, but also we will say "No"

for its answer, because Kuei-chi in VMSVy [c-k]

claims that the Fifth Nature, the "agotra" or

"icchantika" has its own three kind-natures, in

which the "Mahaakaru.necchantika" and "atyantika"

are involved. Therefore, it can be said that the

only "maha-karu.na-bodhisattva" does not belong to

"aatyantika", and only "aatyantika" also can not

represent the Fifth Nature, as according to the

theories of Kuei-chi's VMSVy [c-k].

III. The Third Problem of "aatyantika"

If Kuei-chi holds that the "agotra" is only the

"aatyantika"(阿颠底迦)or the"pi-ching-wu-chung-hsing"

(毕竟无种姓, "atyantagotra", or "aatyantikaagotra"),

why does he in PPHV Not only explains that the both

Eighth Vij~naana and Seventh Vij~naana are good

natures, but also selects the theories of

"tathagata-garbha" (如来藏 )and "Buddha-gotra" (佛性

)for the explanation of the nature of "Chien-hsing

cheng-hsing" (遣相证性 ) , one of the Five

Vij~naanavaada-perceptions (五重唯识观 )?

As concerning the above problem, let us see the

following table which contains Kuei-chi's

explanations of both vij~naanas. (Please see the

next paper.

The new important theories in above table are as

follows:

(1) Both "citta" (心 )= Eighth vij~naana and "manas"

(意 )= Seventh vij~naana are possessing the good

characters or natures, which are different from

the indeterminate (avyak.rta, 无记 ) natures

mentioning in Tri^m'sikaa and VMS etc. 28

(2) Both vij~nanas, though separately having their

won three vij~naanas in three states, have close

relationship.

(3) The "aadaanavij~naana" in the thired state is

not only higher and longer in activities than

"aalayavij~naana" and "vipaakavij~naana", but

also the object of the "manas" in the third

state, which is different from the impure mind

(kli.s.ta-manas, 染污意 )mentioning in the texts

of

P.390

P.391

MSVy[v-p], 29 转识论 translated by Paramaartha.

At any rate Kuei-chi claims that both Eighth

Vij~naana an Seventh Vij~naana in the state of

supreme truth (paramaartha-satya, 胜义谛 )are good

and pure natures. This is why Kuei-chi selects the

theories of the pure mind "suunyataa", "tathataa",

"tathaagata-garbha." and "buddha-gotra" etc. for the

explanation of the nature of "chien-hsiang-chen-

hsing" (遣相证性 ), one of the Five vij~naanavaada-

perceptions( 五重唯识观 ) .In this case, it is

necessary to study the meanings of "gotra" because

it has connection with "agotra".

It is a well-known fact that the dictionaries of

Sanskrit tell us that "gotra" has such various

meanings of "protection for cows", "cow-shed",

"family", "race", "lineage", "gesns", "basis",

"species", "cause" and "seed" etc.30 Among them we

find the term "gotra-bhuu" (man of lineage) is first

introduced in the Early buddhist Canon. The "gotraa"

has the same meanings of "va^m'sa" (系统 )and "kula"

(家 ), and then this "gotra" is used as the

"aaryagotra" (圣人家系 ) in the general Indian

society, but in the Mahaayaana Buddhism, it is used

as "gotrastha", "gotra-bhuumi" or "tathaagata-gotra"

mentioned by Prof. Takasaki Jikido.31

Generally speaking this "gotra" is treated in

almost all of the mahaayaana-suutras32 with various

meanings. Kuei-chi seems to respect the theories of

YCBh, from which he quotes the famous two kind

gotras of "prak.rtistha" (being in the original

state, 本性住 )and "samudaaniita" (acquired, or

brought together [by perfuming], 习所成 )in PPHV for

explaining that the one who owns these two

mahaayaana "gotras"can practice the five staged of

the Yogaacaara-vij~naanavaada's path.33

These two famous "gotras" are already quoted in

VMS. If we compare the explanations of VMS34 with

VMSVy [s-k] and PPHV, we can find that Kuei-Chi in

PPHV explains the "prak.rtistha-gotra" (本性住种性 )

to mean that the "prak.rti" (本性 )dwelling in the

Muulavij~naana ( 位本识 ) can produce the undefiled

[dharma] (无漏[法]).In other words this "undefiled

[dharma] (无漏 [ 法 ]) . In other words this

"undefiled [dharma] (无漏 [ 法 ] is produced by

"prakrti", the undefiled bija ( 无漏种 ), which

dwells in the Muulavij~naana ( 住本识 [ 第八识 ]).

This explanation is different from that explanation

of " 依附本识 " (depending on the Muula-vij~naana )

meantioned in VMS. Therefore Kuichi in his VMSVy

[s-k] only explains that " 无漏种无始自成 " (the

undefiled biija has completed itself from the

beginningless-time) without commen-

P.392

ting on the " 依附本识 ", But in his explanations of

the "samudaaniita-gotra" (习所成种性 ), we find " 令

无漏旧种增长 " (to cause the old undefiled biija to

grow). If the old undefiled biija of them means both

the primary undefiled biija of the "prak.rtistha"

and secondary underfiled biija of the

"samudaaniita", then it may be said the good

theories for the people to be buddhas, because they

can naturally possess the pure biija, and in

addition they always practice the bodhisattva's path

which causes their pure biijas to grow. This is why

the "gotra" is called "biija", "dhaatu" and

"prakrti" in BSbh and 'Sraavaka-bhuumi. 35

In this case, the opposite name of "agotra"

means "without-bija", or without-dhatu" etc.,

therefore the people live in "agotra" means that

they absolutly can not become buddhas. These

"agotra"'s theories of Indian vij~naanavaada were

not easily accepted by the Chinese buddhist during

the Tang Dynasty. It is a well-known fact that

before Hsuen-tsang (玄奘 ) went to India for

researching Buddhsim, there were many buddhist texts

holding the theories of the "ekayaana",

" buddha-dhaatu ( or Gotra ) " (佛 性), "tathaagata-

garbha" (如来藏 ), "amala-vij~naana" (阿摩罗识 ),

such as Mahaaparinirva.na-suutra (大般涅盘经 )and

saddhar-mapu.ndariika-suutra ( 妙法莲华经 ) ,

Avata^msaka-suutra (华严经 )Ta-cheng-chi-hsin-lun (

大乘起信论 )etc are translated and studied by Indian

and Chinese buddhist scholars. Therefore, after

Hsuen-tsang had completed his studies in India, and

before he returned to China, he wished to delete the

theory of "agotra" from MAS etc., but his Great

Teach 'Silabhadra ( 戒贤, A.D.529-645 ) would not

permit this. This episode was mentioned by Tun-lun(

遁伦 )in his commentary of YCBH.36

From the above statements,I think that not only

Hsuen-tsang, but also Kuei-chi, the Chinese Buddhist

Scholars, understand that Chinese buddhists wish to

become the buddhas, and like to research the

buddhist suutras or 'saastras which teach the people

how to become the Buddhas. Therefore, Kuei-chi in

PPHV has his special theories of not noly the

Avalokite'svara-bodhisattva appearing as the

Mahaakaru.na-bodhisattva, but also both Eighth

Vij~naana and Seventh Vij~naana possessing good

natures, which are different from YCBh and

Tri^m'sika etc. For these reasons, I would like to

say that it is a problem for Kuei-ch ino put the

"atyantika" as the Fifth Nature in PPH stead of the

Fourth Pudgala "agotra" in YCBh.

P.393

IV Conclusion

The PPH (心经 )is not the Vij~naanakaana's text,

but Kuei-chi in his PPHV explains its meanings with

the Vij~naanavaada's theories by means of borrowing

the theories from YCBh and MSA et., He also

reconstructs their theories as his new theories, in

which the "aatyantika" appesrs in PPHVas the Fifth

Nature implicating three problems.

As concering the First Prolem of why" Kuei-chi

omits the "icchantika" and "an-icchantid,LA in PPHV,

I deal with the theories of "agotra" in LAS and MSA

for the purpose of proving that Kuei-chei selects

not only the two "icchantikas" of LAS for this

"icchantika" and "anicchantika", but also the

"atyntaaparinirvaa.na-dharma" (毕竟无涅盘法 )of MSA

for his "aatyantika", the Fifth Nature.Although he

selects the above three to make his new theories of

"agotra", he on the other hand, in his

VMSVY[c-k]mentions that "icchantiio" als has three

kinds of (1) "breaking good roots" (2)

"Mahaakaru.necchantika" (大悲阐提 )and (3) "agotra",

of these the first two will finally attain the

nirvaa.na, but only the third "aattyantika" of

"agotra" or "agotra" of "icchantika" absolutely can

not attain nirvaana.

Because of the "aatyantika", the Fares Nature,

and the other four natures (three vehicles and one

"anityata") appearing in PPHV have connections with

YCBH, therefore I deal with the theories of four

"gotras' in the BSBh, the YCBH VOL.37. Which are

reconstructed by Kuei-chi, in which I find that, in

PPHV, not only the "anityata" is an adittion, but

also the "aatyantika" is a substitution for

"agotra",the true meaning of "atyantaaparinirvaa.na-

dharma". Anyway the problem of why Kuei-chi omits

the other two "icchantikas"(impling the Mahaakaruna-

bodhisattva) in PPHV is not yet resolvd.

The Sekand problem is that, if Kuei-chi does not

support the theories of "Mahaakaru.na-bodhisattva",

why does he claim in PPHV that

"Avalokite'svara-bodhisattva" has completed

Enlightenment? Regarding this problem, I deal with

the theories of Mahaakaru.na-bodhisattvas, the

Avalokite'svara, Samantabhadra and Munju'si from

PPHV and Saddharmapu.ndariika's commentary (法华玄赞

)etc....Therefore it can be said that Kuei-chi has

the theories of "mahaakaru.na-bodhisattva". In this

P.394

case, the only "mahaakaruna-bodhi-satttr"a may not

belong to the "aatyantika", and only " atyantika"

also cannot represent the fifth Nature, the "agotra"

of "icchantika".

The Third Problem is that, if Kuei-chi holds

that "agotra" is only the "atyantaagotra" (毕竟无种

姓 ), why does he in PPHV, not only explain that

both 8th and 7th vij~naanas are good natures, but

also select the "buddhagotra" and

"tathaagata-garbha" for the explantions of the

nature of "chien-hsiang-cheng-hsing" (遣相证性) ? To

this problem, I frist make a comparative table for

undersanding that both 8th Vij~naanas and 7th

Vij~naana have good natures in PPHV.

Next compare the meanings of two famous gotras

of "prakrtistha" and "samudaaniita", quoted from

YCBH in the texts of PPHV, VMS, and VMSVy. From

which I find that Kuei-chi in PPHV permits the pure

biija of "prak.rtistha" to dwell in muulavij~naana.

And this theory, perhaps, can prove tha Kuei-chi in

PPHV does not hold the Indian

"atyantaaparinirvaa.na-dharma", therefore I would

consider it a problem for Kuei-chi puts the

"aatyantika" as the Fifth Nature in PPHV.

In the end of this conclution, I offer the

following two keys for us to solve the above

problems:

(1) The"aatyantika"can connect with either "agotra"

or "gotra". The first term "aatyantikaagotra" (

毕竟无种姓 ) , representing the third name

"aatyantika" of the three "icchantikas" or

"agotras", means that the one who absolutely has

no nature to be a Buddha; the latter term

"aatyantika-gotra" (毕竟种姓 ), representing the

second name "an-icchantika" (or Mahaakaru.necch-

antika, 大悲阐提 ) of three " agotras " or

"icchantikas", means that the one who absolutely

has nature to be a Buddha. Therefore, the

"aatyantika" in the PPHV has above two meanings.

(2) The " 颠 " of " aatyantika " ( 阿颠底迦 ) can be

interpreted as a misprint of the " 阐 " of

"an-icchantika" (阿阐提迦 ), because both the "(

阿颠底迦 )" and " 阿阐提迦 " belong to the Fifth

Nature of FND in VMSVy [c-k] (枢要), the later

term " 阿阐提迦 ", especially not only"means the

Mahaakaru.nabodhisattva, but also represents

the Avalokite'svara-bodhisattva (观自在菩萨) in

PPHV.

Aside from these two keys, should it be

suggested that the "agotra" be retrieved as the

Fifth nature, I, of course, would also accept

this suggestion, because the "agotra" contains

"icchantika","an-icchantikahicl and "aatyantika",

caimed by Kuei-chi in his VMSVY [c-k].

P.395

(This pape was read at the Ninth Conference of

the International Association of buddhist Studies,

The National Central Library, Taipei, Republic of

China, July 26-28, 1989).

NOTES

1. The theories of Four Aspects (四分说); the Three

Vehicles and Five Dstinctive Natures( 三性, 五种

分别 ); the Theories of Eight Vij~naanas(八识说)

); the Three Categories's Objects (三类境 ); the

Five Vij~naanavada's Perceptions (五重唯识观).

The above theories are consicered the important

Chinese Vij~naanavadas.

2. VMS [h] Vij~naptimaatrataasiddhi 成唯识论 ),

TTP, 31, p.8a-b.

3. VMSVy [s] (成唯识论述记 ), TTP, fpp.2 230a, Of

them the theories of LAS, MAS and YCBh, I will

explain in the pp.3-7 of this paper. The other

texts are: (1) 无上依经 (TTP.16, pp.470b, 471b)

mentions the Four Persons (icchantika, tiirthaka

(外道 ) , 'sraavaka, pratyekabuddha) and the

bodhisattva who possesses the supreme quality and

practices the Mahaayana.(2) Mahaa-PP (大般若 )

vol. 593( TTP, 7, p.1066a-b), in which the

"agotra" is omitted. These passage of Four

Persons are quoted by Kuei-chi in his VMSVy[c-k](

成唯识论掌中枢要, TTP,.43 p.610b), I-lin-chang (

义林章, TTP, 45, p.264c) and Fa-fua-shin-tsan (法

华玄赞, TTP, 34, p.656b-c ) . (3)

Suvikraanta-vikrami-parip.rccha-PP(SVPPP, 善勇猛

般若经, or 2,500 颂般若经 )ed. By Hikata,Ryusho (

千舄龙祥 ), Committee of Commemoration Program

for Dr.Hikata's Retirement from Professorship,

Kiushu University, Japan, 1958, pp.4-5. According

to the theory of Dr. Hikata, this sanskrit text

of SVPPP are corresponding to the Vols., 593-600(

第 16 会 ) of Mahaa-pp ( TTP, 7, pp.1065-1110).

Therefore I select the passages of Four Persons

from the above two text as follows:

(A) "ye satvkaa niyataa.h 'sravakayaane bhavi.syanti

te 'sruutvaa k.sipram anaasravaam bhuumi^m

saaksaatkarisyanti." (若有情类于声闻乘性决定者闻

此法已速能证得无漏地 ).

(B) "ye pratyekabuddhayaane niyataa bhavi.syanti,te

ksipra^m pratyeka-buddhayaanena niryaa.syanti."

(若有情类于独觉乘性决定者, [ 闻此法已 ] 速依自乘

出离 ).

(C) "ye nuttaraa^m samyaksambodhi^m samprasthitaas,

te k.sipram anuttaraa^m samyaksambodhim

abhisambhotsyante." ( 若有情类无上 [ 乘性决定 ]

者, [ 闻此法已 ] 速证无上正等菩提) ( 据上述梵文

是: 趣于无上正觉者 )

(D) "ye caanavakraanta-samyaktva-niyaama antiyataas

tis.rsu bhuumi.su, te'srutva' nut-

P.396

taraayam samyaksambodhau cittam utpaadayisyanti."

(若有情类虽未入正性离生,而于 [三乘]不定者,闻此法

己皆发正等觉心 ")

From the above camparisions, we find that

there is no "gotra"( 性 )in SVPPP, the "sattvas"

(有情类 )in (B), (C), (D) and the "'srutvaa " (闻

[ 此法已 ])in (B), (C) are omitted in the

sanskrit text. And in (C) the "ye'nuttaram

samyaksambodhi^m samprasthitas" mean 趣于无上正等

菩提者 ", and in (D) the "tr.i.s.r.su bhumisu

means" 于三地 ". pl1,

4. VMSVy [c-k],( 枢要 )TTP,43,pp. 610-611, Fukaura,

Seibun ( 深浦正文 ): [ 唯识学研究] 永田文昌堂

Kyoto, 1954, Vol.2. PP.634-646.

5. PPHV (心经幽赞 ), TTP, 33, p.527c. Pesase see the

Appendix of this paper.

6. Kuei-chi explains three "citta-uttaapanas" (三练

磨心 ) , in PPHV, of which the Second " citta-

uttaapana"( 第二练磨心 ) the very important

bodhisattvacaryaa (菩萨行 )of PP are mentioned

for the explanations of Practicing PP in the

PPHV. Please see my articles: " 般若波罗磨多心经

幽赞三练磨心 " Indian and

buddhist Studies (Indogaku bukkyogaku-kenkyu. 印

度学佛教学研究 ), Tokyo, 1989, vol. 37, No.2

pp.806-813 and " 如何成佛一以窥基的三练磨心为中心

]- 『方东美先生的哲学』国际方东美哲学研讨会执行委

员会、 幼狮公司、 台北、 民国78年7 月 pp. 338,

343....355

7. VMSVY [c-k]( 枢要 ), TTP, 43, pp.610 , and in

p.612, Kuei-chi quotes ten statements from five

texts (1)" 涅盘经 " = TTP.12.pp431b, 518a, 554a-b

569a, 574b-c, 580b.(2). " 菩萨地持经 " or " 菩萨

善戒经 "-- TTP, 30 pp.88a, 962c. (3) " 胜鬘经 " =

TTP, 12. P218b. (4) " 大乘庄严经论 " = TTP, 31.

P595a. (5)" 金刚般若论 " = TTP, 25,p.794b-c) to

prove that there are the theories of "agota" in

those texts. cf.Fukihara, Siosin (富贵原章信 ):

[ 中国日本, 佛性思想史 ]Kokusio Kankokai ( 国书刊

行会 ), Tokyo, 1988, pp. 184-191

8. LAS = La~nkaavatara-suutra, ed. By Bunyiu Nanjio,

Otani Univ. (大谷大学 ) Koyto, 1956, second

edition. PP 16: (1) LAS [c-b] (入楞伽经十一卷本

) tran. By Bodhiruci (菩提流支 ) p.527b (2)

LAS[c-g] 楞伽阿跋多罗宝经 ) tran. By Guna-bhadra

(求那跋陀罗 ) p.486(3) LAS [c-s] (大乘入楞伽经

)tran. by Siksaananda( 实叉难陀 )p.597c. One

Japanese text is [ 梵文和译: 入楞伽经 ]tran.by

Yasui, Kosai (安井广济 ) Fozuokan ( 波艺 ])

Kyoto, 1976.pp59-60.

9. MSA = Mahaayanasutrala.nkaara, edite par sylvain

levi (Bibiotheque de Ecole des Hautes Etudes, t

159), Paris 1907 pp.12-13 MSA[c-p] ( 大乘庄严经论

)tran. by Prabhaakarmita ( 波罗颇迦罗蜜多 )TTP.

31, p.595a. Kue-chi

P.397

only summarizes the main theories of LAS in his

VMSVy [c-k]. Uihakujiu (宇井伯寿 ); 大乘庄严经论

研究 lwonami (岩波 )Tokyo, 1961, p.78

10. " kaalaaap arinirvana-dharma", to which Kuei-chi

in his VMSVy [c-k] p.610 meantions:[ 此中时边广云

暂时, 梵云涅迦罗阿波利昵缚喃达磨, 涅者暂也 ]. Of

which the [ 暂 ](temporary), its sanskrit is

"alpa" or "acira" cf. DES = Dectionary of English

and Sanskrit. ed. By M. Monier Williams, Motilal

Banarsidass, Delhi, 1964, second ed. p. 797, But

Kuei-chi says:[ 涅者暂也 ], of which [ 涅 ](nir)

does not mean the "temporary". Fukihara 富贵原 in

his 中国日本佛性思想史, p. 189 explains that 恒

(tat 暂 ) etc. The other three (b) (c) and (d)'s

Chinese translations are according to MAS [c-p]

11. VMSVy[c-k] TTP 43, p.611a, in which Kuei-chi

explains:

(1) "Mahaaaprunecchantika" is that in which the

cause is complete, but its result is not

complete (因成果不成谓大悲阐提 )

(2) "Sagotra-ku'salamuulotsargecchantika" is that

in which the result is complate, but its

cause is not complete (果成因不成, 谓有性断善

阐提 )

(3) "agotrecchantika, nityadviyaana" are that in

which both causes and results are not

complete (因果俱不成谓无性阐提二乘定性)

(4) "Abhiamkabuddha" who possesses the

samaropita-mahaapraj~naa and ku'salamuuaanut-

sarga is that in which both cause and

result are complete.( 因果俱成,谓大智增上,不

断善根而成佛者 )

12. cf. Fuawra, Seibun (深浦正文): [唯识学研究] vo.2

永田文昌堂 Kyoto, 1954, p.636 VMSVy [s-k] VMSVy

[c-k] TTP 43, PP.304, 610

13. Yogaacaeca-bhuumi (瑜伽师地论, 玄奘译 100 卷 ),

from its vols.35-50 are named Bodhisattva-bhuumi

section (菩萨地品 ).

BSBh =bodhisattvabhumi,( being the XVth Section

of Asangapada's Yogacaarabhuumi ). Ed. By

Nalinaksha Dutt, K.P.

Jayaswal Research Institute, Patnapr 66. P.55

BSBh [c-h] TTP 30, p.496c

14. BSBh p55 "paripaaka.h samaasatah, sadbhir

aakarair veditavyah svabhavato' pi.." BSBh [c-h]

TTP 30 p.496b ( 当知成熟略有六种:(一) 成熟自性

(2) 所成熟补特伽罗 (3) 成熟差别 (4) 成熟方便 (5)

能成熟补特伽罗 (6) 已成熟补特伽罗

15. BSBh, p.15 "sapta-sthaanaani---, (1) svaartha,

(2) parartha, (3) tattvaartha, (4) prabhava, (5)

sattvaparipaaka,(6)aatmano buddhadharma-paripaaka,

(7) anuttara ca samyaksa^mbodhah.

BSBh [c-h] TTP 30 p.482b 七学处 (1) 自利处 (2)

利他处 (3) 真实义处 (4) 威力处 (5) 成熟有情处

(6) 成熟自佛法处 (7).无上正等菩提处 . Please see

the Appendix of this paper.

P.398

16. PPHV TTP 33, p.527c

17. MPP = Mahaapraj~naaparamita-suutra ( 大般若经 )

TTP 7 p.1066, in which the name of No.3 is

named anuttara-yaana-gotra ( 无上乘性 ) which has

the same meaning of "buddha-gotra"; the name of

No.4 "anityata" (不定 )also appears in MMP.

18. BSBh p.1 L.16-18 BSBh [c-h] TTp30, p.478c

19. BSBh p7. L.23-24 BSBh [c-h] TTP 30, p.480b

20. PPHV TTP 33, p.524b [ 彼观自在, 昔初发意, 具诸烦

恼, 于无明壳, 建立胜心, 舍身命财, 求佛智慧, 兴大

勇猛, 已成等觉, 我亦应尔, 励已增修, 不应自轻, 而

生退屈 ]

21. MS [c-h1, (摄大乘论 )TTP 31, p.142a. Sasaki,

Getzshio (佐佐木月樵 ); 汉译四本对照摄大乘论 ]

日本佛书刊行会 Tokyo 昭和 34, p.54

22. VMSVY.[c-k] TTP43, p.564b 彼既丈夫, 我亦尔, 不应

自轻而退屈....

23. The Ten Buddha'Synonyms are : (1) Tathaagata (如

来 ),(2)arhat( 阿罗汉 ),(3) samyaksa^mbuddha (正

遍知), (4) vidyaa-carana-sa^mpanna (明行足), (5)

sugata (善逝 ), (6) lokavid (世间解),(7) anuttara

(无上师 ),(8) puru.sadamya-sarathi ( 调御丈夫 ),

(9) 'Saast.r( 天人师),(10)buddha-bhagavat (佛世尊

)cf.Mogitzuki, (望月 ). 佛教大辞典) vol.5,Tokyo,

1936, p.4437, [ 杂阿含经 ],vol.2, TTP 2, p.141c

Okihara, unrai( 荻原云来 ) 汉译对照梵和大辞典

Suzuki Foundation (铃木学术财团 ),Tokyo 1979,

p.796.The statements of MS, VMSVy [s-k] , VMSVy

[c-k] and PPHV are mentioned im my article 般若波

罗蜜多心经幽赞三练磨心 Journal of

Indian and Buddhist Studies (Indogaku, Bukhyogaku

Kenkyu, 印度学佛教学研究 ) vol.37 Tokyo,

1989,pp.213-4.

24. Fa-fua-shin-tsan (法华玄赞 ),TTP 34,P. 848c 观音

久已成佛, 不舍菩萨行, 故示为菩萨,which is quoted

in 成唯识论本文抄 TTP 65, p.415b

The statements of Samanbhadra are: 验此普贤,久己

成佛, 示现为菩萨 TTP 34, p.852c. cf. 楠渟澄: 日

本唯识思想研究一大悲阐提成, 不成说展开 -----

山崎教授定年纪念 : 唯识思想研究 pp. 22-32 百华

苑出版Kyoto, 1987

25. YCBHVy[c-k] (瑜伽论记) TTP, 42, p.615a

26. LAS, p-66, LAS [c-g] TTP, 16, p.487c,LAS [c-b],

p.527b, LAS [c-s], p.597c

27. VMSVy en-k] TTP 43, pp.610-611, Plese see note

11 of this paper.

28. Tri^m'sika, pp.13,23,24, VMS TTP31, pp.7, 9, 60

29. VMSVy [v-p] (摄大乘论识 ) TTP 31, p.158 转识论

TTP 31.pp. 61c, 62a

30. SED = Sanskrit-English Dictionary, ed. By Sir

Monier Monier-williams, Oxfort, 1960 p.364.

P.399

Buddhist Hybrid Sanskrit Grammar and dictionary,

ed. by F.Edgerton, Motilal Banarsidass, Delhi,

1970, p.216

31. Takasaki Jikido (高崎直道): 如来藏思想欢形成,

春秋社, Tokyo, pp.751-4. And "An Introduction

to Buddhism", translated by Rolf W.Giebel. The

Toho Gakkai, Tokyo, p.232.

32. Please see the Table [2] [如来藏说关系诸概念展开

表 ] in Takasaki's book: 如来藏思想形成 p.761

33. PPHV TTP.33, p.525a BSBh p.2 L.4-7 YCBh TTP 30

p.478

34. (A) VMS TTP31, p.48b, (b) VMSVy [s-k] TTP 43,

p.565a, (c) PPHV, TTP 33 p.525a

(A) 无始来依附本识, 法尔所得无漏法因

(B) 未闻正法, 但无漏种无始自成, 不会重习令其增长

名本种姓, 性者体也, 姓者类也

(C) 本性住种姓,谓住本识,能生无漏,本性功能

cf. Fukawa依(深浦) :[唯识学研究]

Vo.2 PP. 658-659.

35. BSBh p.2 L.8-9 BSBh [c-h] TTP 30 p.478c

'Sraavakabhuumi [c-h] 声闻地 TTP 30. P.395c.

Analysis of the 'Sravakabhuumi Manuscrpt, by

Alex Wayman University of California a Press,

Berkeley, 1961 p.59

36. YCBhVY [c-t] =瑜伽论记 TTP 42. P.615 a-b

P.400

p.401

提要

「心经」虽不是唯识论书之一，但是窥基在「心经幽赞

」中，不但引用「瑜伽师地论」及「大乘庄严经论」等唯识

学说来解释，又改造其学说为他的新学说，其中「阿颠底迦

」当做五种姓别的第五，可认为含有三种问题.因此本论文

如下说明其三问题。关于第一问题 -- 窥基在「心经幽赞」

为何省略「一阐提迦」及「阿阐底迦」 (大悲菩提阐) ? 为

此引述「楞伽经」，「大乘庄严经论」及「瑜伽师地论」的

学说，以便找出窥基在「成唯识论掌中枢要」中主张第五「

无种姓」含有三种 (一阐提迦、阿阐提迦、阿颠底迦 )的来

源。关于第二问题 -- 如果窥基不支持大悲菩萨阐提，为何

他在「心经幽赞」主张观自在菩萨已成等觉?为此再引用「

法华玄赞」及「瑜伽论记」的学说，而证明窥基有承认大悲

菩萨。关于第三问题 -- 如果窥基坚持「无种姓」唯是「阿

颠底迦 (毕竟 )无种姓」，为何他在「心经幽赞」主张第八

识与第七识是善性，又选择佛性与如来藏等来解释五重唯识

中的第五遣相证性? 为此做比较表加以解释等。而了解窥基

于「心经幽赞」中，没有接收「毕竟无涅盘法」。在结论上

，作者提供两想法为解决问题的要键: (1) 「心经幽赞」中

的「阿颠底迦」含有两种 "aatyantikagotra" ( 毕竟无种

姓 ) 与 "aatyantikagotra"( 毕竟种姓 )的意思。(2) 「

阿颠底 迦」的颠」是「阿阐底迦」的「阐」的错字。 除了

以上两种以外，也可主张「无种姓」应恢复为第五种姓，因

为窥基在 「述记」中主张它含有三种「一阐提迦、 阿阐提

迦、阿颠底迦」。