Selected Lectures from the Yogacarabhumi

What is meant by "neither grasping nor abiding"? It refers to the complete exhaustion of all craving, detachment from desire, the quiescent extinction of Nirvana, and the attainment of the nirodha-samapatti (cessation of perception and feeling). Why is this so? "Grasping" denotes the bonds of afflictions (klesha), while "abiding" refers to the latent tendencies (anusaya) of afflictions. Where both are absent, it is said there is "neither grasping nor abiding." This describes Nirvana as "neither grasping nor abiding." Furthermore, perception (samjna) is called "grasping," and sensation (vedana) is called "abiding." Where both are absent, that state is called "neither grasping nor abiding." Thus, the nirodha-samapatti is shown to be "neither grasping nor abiding." Here, the intended meaning specifically denotes the nirodha-samapatti.

Explanation:

What is meant by "neither grasping nor abiding"? It is the permanent cessation of all greed and love (trishna), detachment from any desire for the three realms of existence, the mind attaining quiescence and entering the state of Nirvana, or realizing the nirodha-samapatti. Why is this said? Because "grasping" means the mind is bound by afflictions—one whose mind is free from afflictions does not grasp at dharmas. "Abiding" means the mind harbors latent afflictions (anusaya), hence the mind abides in dharmas. If afflictions and their latent tendencies are fully extinguished, it is called "neither grasping nor abiding." This is the meaning of Nirvana as "neither grasping nor abiding." The state of "neither grasping nor abiding" in the nirodha-samapatti thus demonstrates that one has attained this cessation.

The cessation of the mental faculty (manas) regarding sensation (vedana) and perception (samjna) constitutes the nirodha-samapatti. Sensation (vedana) signifies "abiding in dharmas"—the reception of objective realms is called "abiding." Perception (samjna) signifies "grasping"—cognizing and clinging is called "grasping." "Grasping" means bondage by afflictions; when the mental faculty severs afflictions, it no longer grasps. Severing afflictions is called "the complete exhaustion of all love (trishna)," which is synonymous with detachment (viraga). When the mental faculty is detached, all love is exhausted, and grasping ceases. When the mental faculty is detached—free from grasping and abiding—it enters the state of Nirvana without residue (anupadhishesha-nirvana). Sentient beings do not abide in this Nirvana because their mental faculty grasps, harbors love and desire, abides in dharmas, perceives dharmas, is bound by afflictions, and lacks mental quiescence.

How rigorous and flawless this line of reasoning is! Maitreya Bodhisattva unequivocally states: If sentient beings’ mental faculty possesses desire and love—that is, grasping and abiding—they cannot attain the nirodha-samapatti nor enter the state of Nirvana to achieve liberation. If sentient beings’ mental faculty is free from desire and love, they can attain the nirodha-samapatti and realize Nirvana, thereby attaining liberation. Detachment means relinquishing all greed and love for the dharmas of the three realms; this enables departure from the three realms. Relinquishing hatred (dvesha) means eradicating the manifest affliction of anger—not only the hatred of the conscious mind (mano-vijnana), but more crucially, the hatred of the mental faculty (manas).

Because the mental faculty harbors hatred, it directs the six consciousnesses to commit unwholesome karmic actions. For example, when the conscious mind becomes inexplicably angry without cause, it is incited by the hatred of the mental faculty. When encountering a situation, the conscious mind may admonish itself not to be angry, yet it cannot control the anger—this shows the mental faculty refuses to heed the conscious mind’s command and insists on anger. Only when the mental faculty severs the mental factor (caitta) of hatred does it cease directing the six consciousnesses to commit unwholesome actions, cease engaging in karmic retribution with sentient beings, and sever the deeply rooted knot of hatred.

Maitreya Bodhisattva states that greed, hatred, and delusion (moha) are the tenacious afflictions of sentient beings. "Tenacious" (dṛḍha) means they are difficult to eradicate—profoundly deep-seated. This refers not merely to the greed, hatred, and delusion of the conscious mind, but primarily to those of the mental faculty. The afflictions of the conscious mind are easily subdued and severed; the conscious mind is intelligent and can transform through Buddhist practice. The mental faculty, however, lacks intelligence, struggles to comprehend the Dharma, and cannot contemplate; thus, it is difficult to transform, and its greed, hatred, and delusion are deeply entrenched and stubborn.

If only the conscious mind is subdued while the mental faculty remains unsubdued, the mental faculty will command the conscious mind—wherever it points, the conscious mind must act. Thus, one remains bound by the greed, hatred, and delusion of the mental faculty. If the conscious mind severs hatred but the mental faculty does not, when the mental faculty’s hatred arises and commands killing, the conscious mind must kill inexplicably and helplessly—trembling with fear, killing while thinking, "I should not do this," yet powerless to resist.

So-called impulsive crimes are entirely driven by the mental faculty. The conscious mind may not even have time to contemplate before being compelled by the mental faculty; only afterward does it reflect and regret the grave consequences. The mental faculty knows it has karmic enmity with someone from a past life and thus harbors hatred. Yet the conscious mind knows this person is useful or beneficial, so it advises the mental faculty to endure, flatter, and please them upon meeting. But when encountering that person, one flatters and pleases while simultaneously feeling disgust, wishing to strike them dead. This occurs because the mental faculty reluctantly heeds the conscious mind’s advice. The moment the conscious mind relaxes its vigilance, the mental faculty erupts, directing the six consciousnesses to commit acts of hatred in retaliation against that person.