English
If it follows the five organs of sense and tlionght, it is accounted to be of six- kinds. But the /vltfa itself is only one, so that it cannot appear in two or more dilTerent places at one 6 KU-SHA-SHU. and the sime moment. Therefore the Abhidharma- ko5a-sasfcra speaks of the subject as only one, yet with the names of six different kind.s of Wgmna, (Shiki) or ' knowledge/ namely ; 1. ^akshur-vi(/v7ana [Gen-shikiJ or ' eye know- ledge/ 2. ^Srotra-vi^i/ana (Ni-shikij or ^eux knowledge/ 3. Ghriwa-vi^y/ana (Bi-shiki) or '' nose know- ledge/ 4. (rihva-vi^^Tana (Zetsu-shiki) or ' tongue knowledge/ 5. Kaya-vityZ/ana (Shin-shiki) or ' body know- ledge/ and 6. Mano-vi(7?7ana (I-shiki), or ^mind knowledge/ It is also called the Mano-ra(/a (Shinno) or ' mind- king/ because it thinks of every object which appears before it, just as a monarcli has the supreme control of every kind of aifairs, though the mind or thought itself is also after all one of the severty-fivo Dharmas without Atman or self. (3) /iaitta-dharmas (Shin-jo-u-ho) or 'mental qualities.' There are forty-six different qualities, which are again grouped under six heads. (a) Maha-bhumika-dharmas (Dai-ji-ho) or Equal- ities of great ground.' These are ten in number, which always accompany the ' mind ' or ' thought/ 1. Vedanri (Ju) or ' perception,' 2. ^nmgnii (So) or ^ name/ KU-SHA-SHU. 7 3. iietana (Slii) or ' intention,* 4. Sparsa (Sokn) or ^ teaching,' 5. if/ianda (Yoku) or ' desire,' 6. Mati (E) or ' intelligence,' 7. Sm'^^ti (Nen) or ^ memory,' 8. Manaskara (Sa-i) or ' attention,' 9. Adliimokslia (Slio-ge) or ' determination, and 10. Samadlii (San-ma-ji) or 'self- con cent rat ion.' (b) Knsala-maliabhumika-dharmas (Dai-zen-ji-ho) or ' qualities of great ground of goodness.' There are ten in number, which alwa^^s accompany the mind when it is good. 1. /S'raddha (Shin) or ' calmness of mind,' 2. Apramada (Fu-ho-itsu] or ' carefulness,' 3. Prasrabdhi (Kyo-an) or ' confidence,' 4. Upeksha (Sha) or ' equanimit}^,' 5. Hri (Zan) or ^ shame,' 6. Apatrapa (Gi) or ' bashfulness,' 7. Alobha (Mu-ton) or 'absence of covetousncss,' 8. Advesha (Mu-shin) or ' absence of anger,' 9. Ahi7?zsa (Fu-gai) or ' not hiu'ting,' and 10. Virya (Gon) or ' effort.' Besides these ten, two more are added in the VibluV Fha-sastra, namely, wish (Gon) and dislike (En). But, as they do not exist at the same moment, so they are now left out her.\ (c) Klesa-mahabhiimika-dharmas (Dcd-bon-no-ji- ho] or ' qualities of great ground of passions.' There S KU-SHA-SHU. are six in number, which always accompany tin mind wlien it is not pure. 1. Moha (Mu-iiiyo) or ' ignorance,' 2. Pramada (Ho-itsn) or ^carelessness/ 3. Kausidya (Ke-dai) or ' indolence,' 4. A6Ta:ldh3^a (Fu-shin) or ' unbelief,' 5. Styana (Kon-jin) or ^ idleness,' and 6. Auddhatya (Jo- ko) or ' arrogance.' (d) Akusala-mahabhiimika-dhnrmas (Dai-fu-zen- ji-ho) or ^cjualities of qreat ground of badness.' These are two in number, ^Yhich always accompany the mind when it is not good. 1. Ahrikata (Mii-zan) or 'absence of shame,' and 2. Anapatrapa (Mu-gl) or 'absence of bash- fulness.' (e) UpakleSa-bhumika-dharmas (Sho-bon-no-ji-ho) or ' qualities of ground of secondary passions.' These aie ten in number, which do not accompany the mind altogether at one and the same moment like ignorance, etc., but only one after another ; so that they are called '- secondary passions.' 1. Krodha: (Fun) or ' anger/ 2. Mraksha (Fuku) or ^ hypocrisy/ 3. Matsarya (Ken) or ^ selfishness,' f 4. Irshya (Shitsu) or • envy,' 5. Pradasa (No) or ' vexation,' 6. Vihwisa (Gai) or Miurting,' 7. Upanaha (Kon) or 'enmity,' KU-SHA-SHtJ. 9 S. Maya (Ten) or 'deceit,' 9. Skihja (0) or ' dishonest}',' and, 10. Mada (Kyo) or 'vanity.' (fj Aniyata-bhumika-dliarmas (Fu-jo-ji-lio) or 'qualities of uncertain ground.' These are e'ght in number, which accompany tlie mind at any time. 1. Vitarka (Jin) or 'reflection/ 2. ViMra (Shi) or 'investigation/ 3. Kaukntya (Aku-sa) or ' repentance,' 4. Middlia (Sui-men) or ' somnolence,' 5. Kaga (Ton) or ' greediness/ 6. Pratigha (Shin) or 'anger/ 7. Mana (Man) or 'pride/ and 8. Vi/akitsa (Gi) or ' doubt. The above forty-six are mental -qualities (Shin-jo). ( 4) /fitta-viprayukta-sa7??skaras (Shin-fu-so-o-bo) or 'conceptions separated from the mind.' There are fourteen in all. 1. Prapti (Toku) or 'attainment,' 2. Aprapti (Hi-toku) or 'non-attainment/ 3. Sabhagata (Do-bun) or ' commonness,' i. e. that which makes living beings equal ; 4. Asa???(7?7ika (Mu-so-kwa) or 'namelessness/ i. e. the state of one who is born in the Asa??^- ^^7ika heaven, where his mind and mental faculties are in rest during a hundred great kalpas or periods ; 5. Asaw(//^i-samapatti (Mu-so-jo)or 'attaininent 10 KU-SHA-SHU. of namelessness ' by the venerabli; men, G. Nirodlia-samapatti (Metsu-jin-j6) or ^attain- ment of destruction' by the heretics, 7. G^ivita (Myo-kon) or 'life/ 8. Gkii (Sho) or ' birth,' 9. Sthiti (Ju) or 'exisetnce,' 10. (7ara(I)or 'decay,' 11. Anityata (Metsii)or 'non-eternity,' i. e. deat a The above four (8-11) are called the four forms of the compounded things (Shi-u-i-so). 12. Naraa-haya (Myo-shin) or 'name,' 13. Pada-kaya (Ku-shin) or 'word,' and 14. Vya?7(7ana-kaya (Mon-shin) or ' letter.' Thus there are seventy-two compounded things, all of which belong to the five Skandhas or collections. The following three complete number of the seventy- five Dharmas explained in the Abhidharma-kosh- sastra. They are not included in the five collec- tions, being immaterial in their nature. II. Asa??islmta-dharmas (Mu-i-ho) or 'immaterial things.' 1. Pratisa7?ikhya-nirodha (Chaku-metsu) or 'conscious cessafion of existence.' 2. Apratisamkhya-nirodha (Hi-chaku-metsu) or ' unconscious cessation of existence.' 3. Akasa (Ko-ku) or ' space.' The above seventy-five Dharmas are, as we have seen, divided into two classes, compounded things KU-SHA-SHU. 11 and immaterial thino^s. The former include all things that proceed from a cause. This cause is Karma, to which every existing thing is due, Space (Akasa) and Nirva^ia (Nirodha) alone excepted. Again, of the three immaterial things, the last two are not snhjects to he understood by the wisdom not free from frailty. Therefore the ' conscious cessation of existence ' is considered as the goal of all the effort by him who longs for deliverance from misery According to the doctrine of the Abhidharma-kosa- sastra, there is a division into three Yanas or vehicles of the 6'ravakas (Sho-mon), Pratyekabuddhas (En- gaku) and Bodhisattvas (Bo-satsu), which help to destroy doubt and make the truth understood. The /S'ravakas meditate on the cause and effect of every thing. If they are acute in understanding, they become free from confusion after three different births. But, if they are dull, they pass sixty kalpas before they attain to the state of enlightenment. The Pratyekabuddhas meditate on the twelve chains of causation (Ju-nl-innen), or understand the non- eternity of the world, while gazing upon the faUing flowers and leaves. Thus they become enlightened, either after passing through four different births, or after a hundred kalpas according to their ability. The Bodhisattvas practise the six Paramitris (Roku- do) or 'perfections' and become Buddlias, after three Asamkhya or ' countless' kalpas. Tiie six Paramitas 12 ku-SHA-SHlI. are the perfect exersice of tlie same niin-iber of prin" cipal virtues by a Bodhisattva, as a preliminary to, and indeed a condition of, Lis attaining Buddhahood. They are as follow : 1. Dana-paramita, or ' perfect practice of almsgiving/ 2. /S'ila-, or 'morality,' 3. Kshanti-, or 'patience/ 4. Virya-, or /energy/ 5. Dhyana-, or ^meditation/ and 6. Pra^?7a-, or ' wisdom.' The reason why all things aresominutelyexplainod in this /S'astra is to drive away the idea of self (At- man), and to show the truth, in order to make living beings reach Nirva?ia. Those who may wish to know more of this doctrine, should study the Abhidharma-kosa-.sastra, by the help of the two Chinese commentaries of Fu- ko and Ho-ho. • After that, they might study the other /S'astras of the Sarvastiva lins, which we have already mentioned. 13 CHAPTER II. The Jo-jitsu-sliu, or Satya-siddhi-sastra-sect. I. The doctrine of the sect. The principal hook of this sect is entitled the Jo- jistu-ron, or Satya-siddhi-sastra,^ literally meanino- the ' Book of the perfection of the truth.' This book contains selections fron^, and explanations of the true meaning of theTvipifaka.