Abhidharma Kośa: Volume IX

(9) Original text: As the Sutra states: "What is ignorance? It is the lack of wisdom regarding the past, and so forth extensively explained." This is a definitive explanation. It cannot be suppressed to become non-definitive. Therefore, the previously mentioned dependent origination with divisions contradicts the meaning of the Sutra. Not all Sutras are definitive explanations; some speak according to the predominant meaning. For example, the Simile of the Elephant's Footprint Sutra states: "What is the internal earth element? It is hair, body hair, nails, etc." Although it is not that other material elements are absent, they are spoken of according to the predominant aspect. This case should also be understood likewise.

Explanation: For instance, the Sutra states: What is ignorance? Ignorance is the lack of wisdom and understanding regarding phenomena of the past, and it extensively explains ignorance as also lacking wisdom regarding phenomena of the present and future. This is a definitive explanation; it cannot be suppressed into being non-definitive. Therefore, the dependent origination with divisions mentioned earlier contradicts the meaning of the Sutra. Not all Sutras are definitive explanations; some are spoken according to a more profound meaning. For example, the Simile of the Elephant's Footprint Sutra states: What is the internal earth element? The internal earth element is hair, body hair, nails, etc. Although the internal earth element is not without other material elements that could be listed and indicated, it uses the more prominent material elements as representatives. Similarly, ignorance should be understood in the same way.

Original text: The examples cited are not proof. It is not that the Sutra intends to use the earth element to define hair, body hair, etc., thereby constituting an incomplete explanation. Rather, that Sutra uses hair, body hair, etc., to differentiate the earth element. It is not that the earth element transcends hair, body hair, etc. Therefore, that Sutra gives a complete explanation of the earth element. The ignorance and other limbs explained in this Sutra should also be like that, constituting a complete explanation. Beyond what is stated, there is nothing further.

Explanation: The hair, body hair, and nails cited in the Sutra are not proof. The Sutra does not intend to use the earth element to clarify the attributes of hair, body hair, and nails, nor is it an incomplete statement. The Sutra uses hair and body hair to define the earth element; it does not mean the earth element transcends hair, body hair, nails, etc. Therefore, the Sutra gives a complete explanation of the earth element. The ignorance and other limbs explained in this Sutra are likewise complete explanations; beyond the stated lack of wisdom, there are no other interpretations.

Original text: Is it not that the earth element transcends hair, body hair, etc.? Are there not also substances like mucus and tears [within the body]? Their substance also includes mucus, etc., all of which are mentioned in that Sutra. As it is said: "Furthermore, there are other substances in the body." Suppose, similarly, there were other kinds of ignorance. Now they should be shown. What benefit is there in placing dissimilar categories within ignorance? Although the five aggregates exist in all the stages [of dependent origination], if based on the presence or absence of these [limbs], the presence or absence of those [aggregates] is determined, then this dharma can be established as a limb of that dharma. There are cases where the five aggregates exist but volitional formations are absent, such as volitions associated with meritorious, non-meritorious, and imperturbable [karma]. Consciousness, name-and-form, the six sense bases, contact, feeling, and craving, etc., [can also be absent]. Therefore, the meaning of the Sutra is exactly as stated.

Explanation: Is there no internal earth element beyond hair, body hair, nails, etc.? Are there not other material elements like mucus and tears? Substances like mucus also exist within the body, and the Sutra has such statements. For example, the Sutra also says there are other material substances in the body. If one similarly claims there are other kinds of ignorance, they should be shown to us now. What meaning is there in classifying dharmas that are not ignorance as ignorance? Although the five aggregates exist in all twelve stages of dependent origination, if one asserts the presence or absence of the aggregates based solely on the presence or absence of the twelve limbs, then this limb (dharma) could be established as that limb (dharma). Some limbs possess the five aggregates but lack volitional formations, such as volitions associated with meritorious, non-meritorious, and imperturbable karma. Similarly, consciousness, name-and-form, the six sense bases, contact, feeling, and craving, etc., can be absent. Therefore, the meaning of the Sutra is as stated.

Original text: The previously mentioned four propositions are also logically untenable. If future dharmas are not dependently arisen, it would contradict the Sutra. The Sutra states: "What are dependently arisen dharmas? They are ignorance, volitional formations, up to birth, aging, and death." If one does not accept that the two [cause and effect] exist in the future, then the previously established theory of the three periods [past, present, future] being existent is refuted. Dependent origination is an unconditioned dharma, because the Sutra states: "Whether the Tathāgata arises in the world or not, the suchness of dependent origination abides eternally." Based on this intention, the logic is acceptable. If based on a different intention, the logic is unacceptable.

Explanation: The logic of the four propositions mentioned earlier is also not correct. If one says that future dharmas not yet arisen are not dependently arisen from dharmas that have already arisen, it contradicts the Sutra. The Sutra says: What are dependently arisen dharmas? The twelve limbs from ignorance and volitional formations up to birth and aging-death are dependently arisen dharmas. Some do not agree that the two limbs (cause and effect) appear in the future; this would destroy the previously established theory of existence in the three periods (past, present, future). Dependent origination is an unconditioned dharma because the Sutra states that whether the Tathāgata arises in the world or not, the Dharma-nature of dependent origination abides eternally and is indestructible. Based on this principle, the logic holds; based on a different meaning, the logic does not hold.