Refutation of Nonrevealing Forms as Being Responsible for an Increase in Positive Karmic Potential from Offering Material Items to the Monastic Community
Vasubandhu states in his Autocommentary to “A Treasure House of Special Topics of Knowledge” (Skt. Abhidharmakośa-bhāṣyā, Tib. Chos mngon-pa’i mdzod-kyi bshad-pa) (Gretil ed. 197.15-22, Derge Tengyur vol. 140, 170A-B):
As for that which was said, “Because of the declaration of an increase of positive karmic potential,” from that, the ancient masters have pointed out that it is the nature of reality that to the extent that the offerings of donors are made use of or eaten, to that extent, because of the special good qualities of those who make use of or eat them and because of the special benefits (the recipients gain), the mental continuums of the donors, who have minds that are different (from those of the recipients) and that have become familiar [Tib. imbued] with the urge (that drove their act of) generosity (having its) focus on them, gain a subtle, special transformation. By means of (this transformation), they (the mental continuums of the donors) come to have the abilities for the attainment of more and more karmic results in future [Tib. adds: lives]. As for “this was said to be the intended meaning,” “the positive karmic potential comes to have just been building up; the positive karmic potential has just been increasing.”
Suppose we consider. “How is it, now, that because of someone else’s mental continuum, (meaning) because of someone else’s (the recipient’s) mind, there can come about a transformation of another (the donor’s) mental continuum?” The opinion (of Vaibhashika) in terms of a nonrevealing (form) is, “It is [Tib. adds: the same as] how a nonrevealing (form) brings about something different in someone else’s (the donor’s) mental continuum because of the special (features of) the other (person’s, the recipient’s) mental continuum.”
(Skt.) yadapyuktaṃ puṇyābhivṛddhivacanāditi tatrāpi pūrvācāryā nirdiśanti “dharmatā hyeṣā yathā dātṝṇāṃ dāyāḥ paribhujyante tathā tathā bhoktṝṇāṃ guṇaviśeṣādanugrahaviśeṣāccānyamanasāmapi dātṝṇāṃ tadālambanadānacetanā bhāvitāḥ saṃtatayaḥ sūkṣmaṃ pariṇāmaviśeṣaṃ prāpnuvanti yenāyatyāṃ bahutaraphalābhiniṣpattaye samarthā bhavanti /” “idamabhisaṃdhāyoktaṃ” bhavedabhivardhata eva puṇyamupajāyata eva puṇyam iti / atha mataṃ kathamidānīṃ saṃtānāntaraviśeṣādanyamanaso ‘pi saṃtānāntarasya pariṇāmaḥ setsyatīti / etadavijñaptau smānam / kathamidānīṃ saṃtānāntaraviśeṣātsaṃtānāntare dharmāntaramavijñaptiḥ setsyatīti
(Tib.) gang yang bsod nams mngon par 'phel bar gsungs pa'i phyir ro zhes smras pa de la yang sngon gyi slob dpon dag na re ji lta ji ltar sbyin pa po rnams kyi sbyin par bya ba dag yongs su spyad pa de lta de ltar za ba po rnams kyi yon tan gyi khyad par dang / phan btags pa'i khyad par gyis yid gzhan dang ldan pa'i sbyin pa po rnams la yang gang gis na tshe phyi ma la 'bras bu ches mang po mngon par bsgrub nus par 'gyur ba de la dmigs pa'i sbyin pa'i sems pas yongs su bsgos pa'i rgyud de yongs su 'gyur pa'i khyad par phra mo 'thob pa 'di ni chos nyid yin te/ bsod nams mngon par 'phel ba kho nar 'gyur zhing bsod nams nye bar skye ba kho nar 'gyur te zhes bya ba ni 'di las dgongs te gsungs pa srid do zhes ston par byed do/ /'on te de ji ltar na rgyud gzhan gyi khyad par gyis yid gzhan dang ldan pa'i rgyud gzhan yongs su 'gyur bar ji ltar 'gyur snyam du sems na/ rgyud gzhan gyi khyad par gyis yid gzhan dang ldan pa'i la chos gzhan rnam par rig byed ma yin par 'gyur zhes rnam par rig byed ma yin pa la yang mtshungs so/
The offerings here refer to seven material items that, when offered to the Buddha or to his shravaka monastic community and made use of or eaten by them, bring about an increase of the positive karmic potential on the donor’s mental continuum because of the good qualities of the recipients of the offerings and because of the benefits the recipients gain from making use of or eating them. Jinaputra Yashomitra, in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil ed. 353, Derge Tengyur vol. 143, 8A-9A), quotes an unnamed sutra listing these seven material objects. These are offering:
- A grove to a monastic community
- A monastery to be constructed in such a grove
- Beds, seats, teaching platforms, cushions, blankets, or four-cornered pillow for the monastics in such a monastery
- An invitation to the monastics for steady alms (of food)
- Food to those who arrive from outside as guests to a monastery
- Food to sick persons or to those caring for the sick in a monastery
- Food and clothing to the monastic community in cold, rainy places.
Jinaputra Yashomitra, The Clarified Meaning (Gretil 356, Derge 11B), explains:
“It is the nature of phenomena” (means) it is the beginningless ability of phenomena. [Tib.: places this line at the end of the paragraph] “Because of the special good qualities” (means) because of the special good qualities of (a level of) mental constancy, immeasurable (love, compassion) and so on (of the recipients). “Because of special benefits” (means) because of a special (enhancement to the) color, strength and so on of (their) bodies. “Directed at them” needs elaboration. An urge (that drove their act of) generosity (having its) focus on them is one whose focus was on the recipient. The mental continuums infused with [Tib.: accustomed to] that (urge) receive a subtle, special transformation that is a cause for the arising of karmic results. [Tib.: This is the nature of phenomena” (means) it is the beginningless ability of phenomena.]
As for “how will this come about?” the intended meaning is “how will the attainment of more and more karmic results come about?” It is not, after all, (because) the offerings of the donors are being made use of, here, (by the recipients of them). It is because of the special good qualities and special benefits of those who make use (of them, which they gain) from making use (of them), that, elaborating from “even (the mental continuums) of the donors having minds that are different (from those of the recipients)” (the passage continues) up to “come to have the abilities” or up to “the positive karmic potential has just been increasing.”
As for “because of [Tib.: habituation (coming from)] the repetition of urges (that drive acts of generosity having their) focus on them,” (this means) because of [Tib.: habituation (coming from)] the repetition of urges (that drive further acts of generosity having their) focus on the Thusly Gone Buddha and his shravaka (monastic community), the mental continuums (of the donors) acquire a subtle, special transformation, by means of which they (the mental continuums of the donors) come to have the abilities for the attainment of more and more karmic results in future [Tib. adds: lives].
(Skt.) dharmatā hy eṣeti. dharmāṇām anādikālikā śaktiḥ. guṇaviśeṣād iti. dhyānāpramāṇādiguṇaviśeṣāt. anugrahaviśeṣāc ceti. śarīrasya varṇabalādiviśeṣāt. tadālambaneti vistaraḥ. sapratigrāhakam ālambanam asyāḥ. seyaṃ tadālambanā dānacetanā. tayā paribhāvitāḥ saṃtatayaḥ sūkṣmaṃ pariṇāmaviśeṣaṃ phalotpattinimitaṃ prāpnuvanti. kathaṃ bhaviṣyatīti. bahutaraphalābhiniṣpattaye kathaṃ bhaviṣyatīty abhiprāyaḥ. na hy atra dātṝṇāṃ dāyāḥ paribhujyante. yatparibhogāt bhoktṝṇāṃ guṇaviśeṣād anugrahaviśeṣāc cānyamanasām api dātṝṇām iti vistareṇa yāvat samarthā bhavaṃti. yāvad upajāyata eva puṇyam iti vā. tadālambanacetanābhyāsād iti. tathāgatatacchrāvakālambanacetanābhyāsāt. saṃtatayaḥ sūkṣmaṃ pariṇāmaviśeṣaṃ prāpnuvanti. yenāyatyāṃ bahutaraphalābhiniṣpattaye samarthā bhavanti.
(Tib.) /yon tan gyi khyad par zhes bya ba ni bsam gtan dang tshad med pa la sogs pa'i yon tan gyi khyad par ro/ /phan btags pa'i khyad par zhes bya ba ni lus kyi kha dog dang stobs la sogs pa'i khyad par ro/ /de la dmigs pa zhes bya ba rgyas par 'byung ba ni 'di la dmigs pa len pa po de yod pas na 'di ni de la dmigs pa'i sbyin pa'i sems pa ste/ de yongs su bsgom pa'i rgyud yongs su 'gyur ba'i khyad par phra mo 'thob par 'gyur ro/ /'di ni chos nyid yin te zhes bya ba ni chos rnams kyi nus pa thog ma med pa yin no/ /ji ltar 'gyur zhes bya ba ni rgyud ji ltar 'bras bu shin tu mang po mngon par bsgrub par 'gyur snyam du bsams pa yin te/ 'di la ni gang zhig yongs su spyad nas za ba po rnams kyi yon tan gyi khyad par dang / phan btags pa'i khyad par gyis yid gzhan dang ldan pa'i sbyin pa po rnams la yang zhes bya ba nas rgyas par 'gyur ba zhes bya ba'i bar ram/ bsod nams nye bar skye ba kho nar 'gyur zhes bya ba'i bar du 'gyur ba lta bu sbyin pa po rnams kyis sbyin par bya ba dag yongs su spyod ba med do/ /de la dmigs pa'i sems pa la goms pas zhes bya ba ni de bzhin gshegs pa dang de'i nyan thos la dmigs pa'i sems pa la goms pas gang gis na tshe phyi ma la 'bras bu ches mang po mngon par bsgrub nus par 'gyur ba rgyud yongs su 'gyur ba'i khyad par phra mo thob par 'gyur ro/
In summary, Sautrantika explains that the donors of material objects, such as temples, robes, alms of food and so on, offered to the Buddha or to his shravaka monastic community build up positive karmic potential, or karmic force, on their mental continuum (rgyud, Skt. saṃtati). The buildup of positive karmic potential is proportionate not simply to the extent that the recipients make use of the offerings or eat them, but to the extent of the good qualities and benefits the recipients gain proportionate to the extent that they make use of or eat them. Once the mental continuums of the donors have become infused with such an urge that drove their act of generosity, there arises a subtle, special transformation (yongs-su ‘gyur-pa, Skt. pariṇāma) on their mental continuums that automatically brings about further instances of urges driving further acts of generosity. As a result, their mental continuums gain the abilities for bringing about the attainment of more and more karmic results in future lives.
In this passage, the Tibetan translators rendered the Sanskrit term “paribhāvita,” meaning “become infused” or “having come to contain” with the Tibetan term “yongs-su bsgoms-pa,” meaning “become accustomed.” The Tibetan term connotes the meaning that by becoming infused with this urge, the mental continuum of the donor becomes accustomed to such urges that then come to arise repeatedly. This meaning is also conveyed in the previously cited passage where the Tibetan translators rendered the Sanskrit term “bhāvita,” meaning “become familiar with” with the Tibetan term “yongs-su bsgos-pa,” meaning “become imbued with.”
Further, the Tibetan translators rendered the Sanskrit term “abhyāsa,” which means “repetition,” with the Tibetan term “goms-pa,” which means “habituation.” Note that goms-pa (habituation) and yongs-su bsgoms-pa (become accustomed) are related terms in Tibetan.
Refutation of Nonrevealing Forms as Being Responsible for an Increase in Positive Karmic Potential from Nonmaterial Things
Vasubandhu, Autocommentary (Gretil 197.22-198.02, Derge 170B), continues:
Suppose you ask, “Now, how will it come about in the case of formless [Tib.: nonmaterial] things that bring about the production of positive karmic potential?” From habituation with urges (that drive joyful, constructive thoughts) that have them (the Buddha or a shravaka monk listener to the Buddha) as their focus, they (such urges) come to be connected (with the person’s mental continuum) even in dreams. But for those who assert nonrevealing forms, in the case of nonmaterial things where there isn’t a revealing (form), how would there be a nonrevealing form?
In the case of others (the Sautrantikas, they explain), “(It is like) in the case of (offering) material items as well, it (the production of positive karmic potential) is from [Tib.: habituation (coming from)] the repetition of urges (that drive further acts of generosity) that have them (the recipients) as their focus.” In the case of that sutra, then, where it says, “(When) an intense monk – someone possessing monastic discipline, having constructive Dharma features – eating lumps of rice (that have been offered as alms), placing his body visibly (in the meditation posture) and gaining absorbed concentration of his mind on immeasurable (love, compassion and so on) then remains (like that), then, in accord with that immeasurable (love and so on) as the underlying cause, a great increase [Tib.: an outflow corresponding to its cause] of positive karmic potential, a great increase [Tib.: an outflow corresponding to its cause] of what is constructive (namely, positive karmic potential), and a maintenance of the experience of happiness is to be expected in the person of the donor of what was offered.”
But here, at that time (when such a monk gains this absorbed concentration), how can there be a special urge (that drives a further joyful, constructive thought) of the donor? Therefore, (that there is) a special transformation of (the donor’s) mental continuum (that brings this about) is the only reasonable (explanation).
(Skt.) nirūpadhikeṣvidānīṃ puṇyakriyāvastuṣu kathaṃ bhaviṣyatīti /abhikṣṇaṃ tadālambanacetanābhyāsātsvapneṣvapi tā anuṣaṅginyo bhavanti / avijñaptivādinastu niraupadhike yatra vijñaptirnāsti tatra kathāmavijñaptiḥ syāt / aupadhike ‘pyabhīkṣaṇaṃ tadālambanecetanābhyāsādityapare / yattarhi sūtra uktaṃ “yasyograbhikṣuḥ śīlavān kalyāṇadharmā piṇḍakaṃ paribhujyāpramāṇaṃ cetaḥsamādhiṃ kāyena sākṣātkṛtvopasaṃpadya viharatyapramāṇastannidānadāyakasya dānapateḥ puṇyābhiṣyandaḥ kuśalābhiṣyandaḥ sukhāsvādadhāraḥ pratikāṅkṣitavya” ityatra tadānīṃ dātuḥ kaścetanāviśeṣaḥ / tasmātsaṃtatipariṇāmaviśeṣa eva nyāyyaḥ /
(Tib.) /da ni rdzas las byung ba ma yin pa'i bsod nams bya ba'i dngos po dag la ji ltar 'gyur zhe na/ yang dang yang du de la dmigs pa'i sems pa la goms pas rmi lam dag na yang de dag rjes su 'brel par 'gyur ro/ /rnam par rig byed ma yin par smra ba'i ltar na rdzas las byung ba ma yin pa gang la rnam par rig byed med pa de la ji ltar rnam par rig byed ma yin par 'gyur zhe na/ gzhan dag na re rdzas las byung ba dag la yang dang yang du de la dmigs pa'i sems pa de la goms par 'gyur ro zhes zer ro/ /'o na mdo las gang drag shul can dge slong tshul khrims dang ldan pa/ dge ba'i chos dang ldan pas gang gi bsod snyoms yongs su zos nas sems kyi ting nge 'dzin tshad med pa lus kyis mngon du byas te rdzogs par byas nas gnas na/ de'i gzhi las sbyin pa po'i sbyin pa dag gis bsod nams kyi rgyu mthun pa dang / dge ba'i rgyu mthun pa dang / bde ba'i gzhi tshad med par re bar bya'o zhes gang gsungs pa de la de'i tshe sbyin pa po'i sems pa'i khyad par gang zhig yin no/ /de lta bas na rgyud yongs su 'gyur ba'i khyad par kho na rigs pa dang ldan pa yin no/
The reference here to formless, nonmaterial things experienced by someone who, as a result, experiences a great increase in positive karmic potential is to a list of seven such things cited in length from an unnamed sutra by Jinaputra Yashomitra, The Clarified Meaning (Gretil 353, Derge 9B-10A). In the sutra, Buddha explains that there are seven nonmaterial things that bring about the production of positive karmic results in the mental continuum of the person who experiences them. These are the development of joy, delight, vast constructive thoughts and the determination to go forth from householder life by someone with confident belief in the Buddha, Dharma and Sangha when they:
- Hear that the Buddha or a shravaka monk listener to the Buddha is dwelling in a certain town or area
- Hear that the Buddha or a shravaka monk listener has undertaken to come nearby
- Hear that the Buddha or a shravaka monk listener has commenced on the road for a journey that will bring them to the town or area
- Hear that the Buddha or a shravaka monk listener has arrived in the town or area
- Go for an auspicious beholding (lta-ba, Skt. darśana) of the Buddha or of the shravaka monk listener
- Listens to the Dharma from a Buddha or from a shravaka monk listener
- Goes for refuge to the Buddha, Dharma and Sangha and takes on the stages of the training.
“Special urges” refer to urges that drive joyful, constructive thoughts that automatically and repeatedly arise on subsequent occasions after an initial urge arose that drove an initial such thought when hearing, for instance, that a Buddha has come to town. These subsequent urges are special since they do not arise directly dependent on hearing such news.
Jinaputra Yashomitra, The Clarified Meaning (Gretil 356, Derge 11B-12A), explains, quoting several phrases from the sutra:
“From moving, from staying still, from being awake [Tib: not being asleep] (positive karmic potential accrues), but how is it [Tib. adds: to be understood as being] proper even from sleep?” it is then asked. “(How is it proper that) in dreams as well these urges come to be connected (with the person’s mental continuum)?” In the case of nonmaterial phenomena for the Vaibhashikas who assert nonrevealing forms where there is no revealing (form), it is simply from hearing that (news) that someone goes to a vast, constructive (state of) joy and delight. But how would there be a nonrevealing (form) from that, because there was no arising of a revealing (form) or absorbed concentration of that one who has heard (this news). Afterall, (according to Vaibhashika) a nonrevealing form raises itself up from a revealing (form) or (a state of) absorbed concentration.
“(It is like) in the case of (offering) material objects as well” needs elaboration. In the case of the donation of a grove and so on, (the production of positive karmic potential arises) because of [Tib.: habituation (coming from)] the repetition of urges (driving further acts of generosity) that had them (the Buddha and his shravaka monk listeners) as their focus. As was mentioned before, “the focus of that urge is the recipient.” If, even in the case of (offering) material objects, (the production of positive karmic potential arises) from [Tib.: habituation (coming from)] the repetition of urges having them as their focus, then “in the case of that sutra, then, where it says” needs elaboration.
“Absorbed concentration of their (the recipient’s) mind on immeasurable [Tib. omits: on immeasurable]” means (absorbed concentration) congruent with love and so on. “(How can there be) special urges (driving further joyful, constructive thoughts in the donor)?” indicates [Skt.:] that “there is an immeasurable increase of the positive karmic potential of the one who offers (their thoughts of joy), whose urge (driving further thoughts of joy) had that (recipient) as its focus [Tib. indicates that there is an outflow of positive karmic potential of the donor even (when they) do not have an urge (driving further thoughts of joy) that have that (recipient) as their focus).]
(Skt.) caratas tiṣṭhato jāgrato yuktam evaṃ svapatas tu katham ity ata āha. svapneṣv api tāś cetanā anuṣaṅgiṇyo bhavantīti. avijñaptivādinas tu vaibhāṣikasya niraupadhike puṇyakriyāvastuni yatra vijñaptir nāsti. kevalaṃ taṃ śrutvādhigacchati prītiprāmodyam udāraṃ kuśalaṃ. tatra katham avijñaptiḥ syāt. tasya śrotur vijñaptisamādhyor saṃbhavāt. avijñaptir hi vijñapteḥ samādher vā saṃbhavet. aupadhikeṣv apīti vistaraḥ. ārāmadānādiṣvapi. tadālambanacetanābhyāsāt. pratigrāhaka ālambanam asyāś cetanāyā iti pūrvavat. āha. yady aupadhikeṣv api evam abhīkṣṇaṃ tadālambanacetanābhyāsāt. yat tarhi sūtram iti vistaraḥ. apramāṇaṃ cetaḥsamādhiṃ iti. maitryādisaṃprayuktaṃ. cetanāviśeṣa iti. etadālambanacetanasyāpi dāyakasyāpramāṇaḥ puṇyabhiṣyando 'stīti darśayati.
(Tib.) /rgyu ba dang 'dug pa dang mi nyal ba la ni de lta bur yang rigs na nyal ba la go ji ltar zhen/ de'i phyir rmi lam dag na yang de dag rjes su 'brang bar 'gyur ro zhes bya ba smos so/ /bye brag tu smra ba rnam par rig byed ma yin par smra ba ltar na rdzas las byung ba ma yin pa gang la rnam par rig byed med kyi thos na dga' ba dang rab tu dga' ba dge pa thob pa 'ba' zhig tu zad pas de la ji ltar rnam par rig byed ma yin par 'gyur te nyan pa po de la ni rnam par rig byed dang ting nge 'dzin dag med pa'i phyir la rnam par rig byed ma yin pa na rnam par rig byed dam ting nge 'dzin las skye bar 'gyur bas so/ /rdzas las byung ba dag la yang zhes bya ba rgyas par 'byung ba ni kun dga' rab 'bul ba sogs pa la yang de la dmigs pa'i sems pa la goms par 'gyur te/ sems pa 'di la dmigs pa len pa po yod pas zhes bya ba snga ma bzhin no/ /smras pa/ gal te rdzas las byung ba dag la yang de ltar yang dang yang du de la dmigs pa'i sems pa la sogs pas 'gyur na 'o na mdo las gang gsungs pa zhes bya ba rgyas par smos te/ sems kyi ting nge 'dzin zhes bya ba ni byams pa la sogs pa dang mtshungs par ldan pa'o/ /sems pa'i khyad par gang zhig yin zhes bya ba ni de la dmigs pa'i sems pa med pa yang sbyin pa po la yang bsod nams kyi rgyu mthun pa yod do zhes ston par byed do/
Sthiramati, in The Meaning of the Facts, An Annotated Subcommentary to (Vasubandhu’s) “Autocommentary to ‘A Treasure House of Special Topics of Knowledge’” (Chos mngon-pa mdzod kyi bshad-pa'i rgya-cher ‘grel-pa don-gyi de-kho-na-nyid, Skt. Abhidharmakoṣa-bhāṣyā-ṭīkā-tattvārtha) (Derge Tengyur vol. 210, 15B-16A), elaborates:
Now, as for “that do not bring about production (of positive karmic potential) from material items,” (that means) “things that bring about positive karmic potential that is not produced from material items.” As for these (nonmaterial things, such as joyful, constructive thoughts), they are things that are offered that are not even things that are made use of or eaten (by the person on whom they are focused) and not even things that are of special benefit to that other (person), how does positive karmic potential increase or how does it come about for them (the ones who offer the joyful, constructive thoughts) and who have different minds (from that of the person they direct their joy at)?
Out of the things that bring about positive karmic potential that is not produced from material items, (Buddha spoke) these words, “Here, O Chunda, a son of a good family or daughter of a good family hears that the Thusly Gone Buddha or a shravaka monk listener to the Thusly Gone Buddha is dwelling based in a certain town or area, and hearing (that), they gain being endowed with joy and delight, vast, constructive (thoughts), and the determination to go forth (from householder life). This, O Chunda, is the first nonmaterial thing that brings about the production of positive potential.” Elaborating from “(a son of a good family or daughter of a good family) who has confident belief” (the passage continues from) “has undertaken to come nearby” up to “listen to the Dharma.”
As for “from [Tib.: habituation (coming from)] the repetition of urges (for thinking with joy) that, again and again, have them as their focus,” the meaning is “that have the Thusly Gone Buddha or his shravaka monastic listeners as their focus.” “It is by means of the acquisition (thob-pa, Skt. prāpti) of a subtle, special transformation (on their mental continuums) that they (their mental continuums) come to have the abilities for the attainment of more and more karmic results in future (lives).
Suppose you ask, “Although it is reasonable when not sleeping (that positive karmic potential accrues), but how is it to be understood (as being proper) even from sleep?” The reply is, “It is because in dreams as well these (urges that drive joyful, constructive thoughts) come to be connected (with the mental continuums of the ones who had experienced joy).”
In the case of nonmaterial things that bring about the production (of positive karmic potential), it does not fit that for those who hear (that a Buddha is dwelling in a nearby town, and so on) there (arises) a nonrevealing (form) from a revealing (form) or (a state of) absorbed concentration; and on the plane of sensory objects of desire there are no nonrevealing (forms) that (arise) without depending on a revealing (form).
Some others have thought that even in the case of material objects that bring about the production (of positive karmic potential) there is no special transformation of the mental continuums (of the donors). Elaborating (on what was said) from the sutra, they point out, “(When the recipient gains) absorbed concentration of their mind on immeasurable love and so on, at that time, how can there be special urges (that drive further joyful, constructive thoughts) of the donors? They are nonexistent because they (the donors) possess different minds (from that of the recipient).” But (Sautrantika) thinks, “In that case, (that there is) a special transformation in the (donors’) mental continuums (that brings this about) is the only reasonable (explanation), because it (an increase in positive potential) exists even in those with different minds (from that of the person toward whom they direct their joyful, constructive thoughts).
(Tib.) /da ni rdzas las byung ba ma yin pa zhes bya ba ni rdzas las byung ba ma yin pa'i bsod nams bya ba'i dngos po dag la zhes bya ba ste/ de dag la ni sbyin par bya ba'i dngos po yongs su spyad pa yang med la/ gzhan la phan gdags pa'i khyad par yang med na/ ji ltar de dag la yid gzhan dang ldan pa dag ji ltar bsod nams mngon par 'phel ba'am nye bar 'gyur/ rdzas las byung ba ma yin pa'i bsod nams bya ba'i dngos po dag las ni 'di skad du skul byed 'di la rigs kyi bu'am/ rigs kyi bu mo de bzhin gshegs pa'am/ de bzhin gshegs pa'i nyan thos grong ngam zhing che ge mo zhig na rten cing bzhugs so zhes thos shing thos nas kyang dga' ba dang / rab tu dga' ba rgya che ba dge bar nges par 'byung ba dang ldan pa thob ste/ skul byed 'di ni rdzas las byung ba ma yin pa'i bsod nams bya ba'i dngos po dang po yin te/ de dang ldan pa'i dad pa'i zhes bya ba rgyas pa dang / de bzhin du tshur gshegs pa dang chos thos pa'i bar du gsungs so/ /yang dang yang du de la dmigs pa'i sems pa goms pas zhes bya ba ni/ de bzhin gshegs pa dang nyan thos la dmigs pa'i dang bas zhes bya ba'i don to/ /gang zhig yongs su 'gyur ba'i khyad par phra mo thob pas phyi ma la 'bras bu ches mang pos 'grub pa'i nus par 'gyur ro/ /mi nyal ba la ni de lta bu rigs na nyal ba la go ji ltar zhe na/ de'i phyir rmi lam na yang de dag rjes su 'brangs par 'gyur ro zhes bya ba smos so/ /rdzas las byung ba ma yin pa la nyan pa po de la ni rnam par rig byed dang / ting nge 'dzin dag med pa'i phyir rnam par rig byed ma yin pa mi rung ngo / /'dod pa'i khams na ni rnam par rig byed la ma bltos pa'i rnam par rig byed ma yin pa med do/ /gzhan dag na re rdzas las byung ba dag la yang zhes bya ba ni rgyud yongs su 'gyur ba'i khyad par gyis ma yin no snyam du bsams pa'o/ /'o na mdo las zhes bya ba rgyas par 'byung ste/ sems kyi ting nge 'dzin tshad med pa ni byams pa la sogs pa'o/ /de'i tshe sbyin pa po'i sems pa'i khyad par gang zhig yin/ yod pa ma yin pa nyid de sems gzhan dang ldan pa'i phyir ro zhes ston par byed do/ /de lta bas na rgyud yongs su 'gyur ba'i khyad par rigs pa dang ldan pa yin te/ sems gzhan dang ldan pa la yang de srid pa'i phyir ro snyam du bsams pa'o/
In short, Sautrantika asserts that positive karmic potential accrues in the mental continuums of donors of material offerings to the monastic community because of both
- The benefits and attainments the recipients gain after making use of or eating them
- The subtle transformation gained in the donor’s mental continuums as a result of both those benefits and attainments, as well as their continuing urges for deciding to make more offerings to them and actually making them based on their confident belief in the recipient’s good qualities.
In a similar manner, those who rejoice in the coming to town and so on of a Buddha or a shravaka monk listener also accrue positive karmic potential also because of both
- The attainments of the person they rejoice about
- The subtle transformation gained in their mental continuums as a result of both those attainments as well as their continuing urges for rejoicing based on their confident belief in their good qualities.
The First Dalai Lama, in An Extensive Commentary on (Vasubandhu’s “Treasure of Special Topics of Knowledge”): Illuminating the Path to Liberation (mDzod-ṭik thar-lam gsal-byed) (Varanasi ed. 209), provides further detail about this subtle, special transformation:
The intended meaning (of the sutra) is that there is special transformation of the continuum (of a donor) that has laid on their mental continuum a habit, which will definitely give a ripening in the future. (That ripening will occur) by means of an increase in positive karmic potential that derives from (offering) seven (types of) material items and in positive karmic potential that does not derive from (material items) and (by means of the donor’s continuing) urges (to make further offerings) directed at special objects (as their recipients). Because of (that being the intended meaning, it is inappropriate to explain this as happening because of a nonrevealing form).
(Tib.) rdzas las byung ba’i bsod nams bdun dang/ de las ma byung ba’i bsod nams bdun ‘phel ba yang/ yul khyad par can la dmigs pa’i sems pas/ phyi ma la rnam smin ‘byin nges pa’i bag chags sems rgyud la bzhag pa’i rgyud yongs su ‘gyur ba’i khyad par la dgongs pa’i phyir/
A subtle, special transformation of a donor’s mental continuum occurs when they have had an urge that drove an act of generosity to offer food to the monastic community or an urge that drove a joyful, constructive thought directed, for example, at the Buddha when hearing that he has arrived in town. This transformation refers to the fact that, as an aftermath of the karmic urges that drove those acts of body and mind, there arises on the mental continuum of the person who had those urges and carried out those actions a habit (bag-chags, Skt. vāsanā) for such an urge.
As explained in the previous part of this series, the habit of such an urge refers to both a tendency (sa-bon, Skt. bīja) and a positive karmic potential (bsod-nams, Skt. puṇya) that has taken on the essential nature of a tendency (sa-bon-gyi ngo-bor gyur-ba).
- The unspecified tendency for such an urge functions as an obtaining cause (nyer-len-gyi rgyu, Skt upādānahetu) for the further arising of similar urges that drive similar acts of body and mind.
- The more such urges and acts occur, the stronger the positive karmic potential becomes that has taken on the essential nature of a tendency. That constructive, positive karmic potential functions as a ripening cause (rnam-smin-gyu rgyu, Skt. vipākahetu) for the attainment of more and more karmic results in future lives, such as rebirth in the better rebirth states.