Selected Lectures on the Yogācārabhūmi-śāstra

Yogācārabhūmi-śāstra, Volume 18

Original Text: What is non-clinging and non-dwelling? It refers to the complete cessation of craving, detachment, the quiescent extinction of nirvāṇa, and the attainment of the nirodha-samāpatti (cessation attainment). Why is this said? "Clinging" refers to the afflictive entanglements (kleśa-paryavasthāna). "Dwelling" refers to the latent tendencies of afflictions (kleśa-anuśaya). In that state, both are absent; hence, it is called non-clinging and non-dwelling. This describes nirvāṇa as non-clinging and non-dwelling. Further, perception (saṃjñā) is called clinging, while feeling (vedanā) is called dwelling. If both are absent in a certain state, that state is said to be without clinging or dwelling. Thus, the nirodha-samāpatti, where perception and feeling cease, is shown to be non-clinging and non-dwelling. In this context, the intended meaning is the nirodha-samāpatti.

Explanation: What is meant by non-clinging and non-dwelling? It is the permanent exhaustion of all craving, complete detachment from any desire within the three realms, the mind attaining quiescence and entering the state of nirvāṇa, or realizing the nirodha-samāpatti. Why is this explanation given? Because "clinging" signifies the mind being bound by afflictions—one whose mind is not entangled by afflictions does not cling to phenomena. "Dwelling" signifies the presence of latent afflictions (anuśaya) in the mind, which causes the mind to dwell on phenomena. If afflictions and their latent tendencies are fully extinguished, it is called non-clinging and non-dwelling. This describes the state of nirvāṇa as non-clinging and non-dwelling. By illustrating the state of non-clinging and non-dwelling within the nirodha-samāpatti (where perception and feeling cease), it demonstrates that this individual has attained the nirodha-samāpatti.

The cessation of the two mental factors—feeling (vedanā) and perception (saṃjñā)—by the mind-base (manas) constitutes the nirodha-samāpatti. Feeling signifies dwelling on phenomena; the reception of phenomenal objects is called dwelling. Perception signifies clinging—the act of cognizing and grasping is clinging. "Clinging" means afflictive bondage; when the mind-base severs afflictions, it no longer clings. Severing afflictions is called the complete exhaustion of craving; the complete exhaustion of craving is detachment. When the mind-base detaches, craving is fully exhausted, and it no longer clings. When the mind-base detaches, free from clinging and dwelling, it enters parinirvāṇa (final nirvāṇa). Sentient beings not abiding in parinirvāṇa indicates that their mind-base clings, harbors craving, desire, and dwelling—experiencing phenomena, perceiving phenomena, bound by afflictions, with an unquiet mind.

How rigorous and flawless this line of reasoning is! Bodhisattva Maitreya explicitly states: If the mind-base of sentient beings possesses desire and craving—that is, clinging and dwelling—they cannot attain the nirodha-samāpatti, nor enter the state of nirvāṇa to achieve liberation. If the mind-base of sentient beings detaches from desire and craving, they can attain the nirodha-samāpatti and realize nirvāṇa, thereby attaining liberation.

Detachment means relinquishing all craving for phenomena within the three realms, thereby transcending the three realms. Relinquishing hatred means eliminating the manifest affliction of aversion (dveṣa)—not only the aversion of the conscious mind (mano-vijñāna) but more importantly, the aversion of the mind-base (manas). It is because the mind-base harbors hatred that it directs the six consciousnesses to commit unwholesome actions. For instance, when the conscious mind becomes inexplicably angry without cause, it is provoked by the hatred of the mind-base. When encountering a situation, the conscious mind may tell itself not to be angry, yet it cannot control the anger—this shows the mind-base disregards the conscious mind’s command and insists on anger. When the mind-base eradicates the hatred mental factor, it ceases to direct the six consciousnesses to commit unwholesome actions, ends the endless cycles of mutual retaliation with sentient beings, and severs the deeply rooted knot of hatred.

Bodhisattva Maitreya states that greed, hatred, and delusion are the tenacious afflictions of sentient beings. "Tenacious" signifies that they are difficult to eradicate—profoundly deep afflictions. This refers not merely to the greed, hatred, and delusion of the conscious mind but primarily to those of the mind-base. The greed, hatred, and delusion of the conscious mind are easier to subdue and eliminate; the conscious mind is intelligent and wise, capable of transformation through Buddhist practice. The mind-base, however, lacks intelligence, struggles to comprehend the Dharma, and cannot engage in analytical thought; thus, it is difficult to transform, with greed, hatred, and delusion deeply entrenched and stubborn.

If only the conscious mind is subdued while the mind-base remains unsubdued, the mind-base commands the conscious mind—wherever the mind-base points, the conscious mind must act accordingly. Thus, one remains bound by the greed, hatred, and ignorance of the mind-base. If the conscious mind eliminates hatred but the mind-base does not, when hatred arises in the mind-base, commanding one to kill, the conscious mind must inexplicably and helplessly commit murder, trembling with fear—killing while thinking, "I should not do this," yet feeling powerless to resist.

So-called impulsive crimes are entirely driven by the mind-base; the conscious mind may not even have time to deliberate before being compelled by the mind-base. Only afterward does the conscious mind reflect and begin to regret the grave consequences.

The mind-base knows it has unresolved enmity with a certain individual from past lives, thus harboring hatred toward them. Yet the conscious mind recognizes this person’s usefulness or benefit and advises the mind-base to exercise patience, flatter, and please this individual when meeting them. However, upon encountering the person, while flattering and pleasing them, one simultaneously feels disgust, wishing to strike them dead. This occurs when the mind-base reluctantly heeds the conscious mind’s advice. Should the conscious mind relax its vigilance even slightly, the mind-base will seize the opportunity to act, directing the six consciousnesses to commit acts of hatred in retaliation against that individual.