彰所知論 2
English (machine translation) 2
- Language
- English
2.1
Composed by Imperial Preceptor 'Phags-pa of the Yuan
2.2
Translated by Shes-rab-dpal, Imperial Appointee as Director of Buddhist Affairs for Jianghuai, Fujian, and other regions, Master of Dharma-Nature Tripiṭaka, Propagator of the Teaching, and Buddha-Wisdom
2.3
At the beginning, when the ancestor of kings, King Sammata, reigned, theft and encroachment arose over the apportioned fields. When theft first arose, upon being questioned by the king, [the thief] said he had not stolen, and thus false speech first arose. When the king's law carried out executions, the unwholesome dharma of killing arose. At that time, sentient beings committed unwholesome dharmas, and after dying they were born among animals, next among hungry ghosts, and gradually in hells; then one sentient being was born in the Avīci Hell. At that time, the vivarta-kalpa ended. As these sentient beings engaged in various unwholesome deeds, their life-spans gradually decreased and their provisions became scarce. When the life-span of human beings in Jambudvīpa was eighty thousand years, one sentient being was born in the Avīci Hell—these two occurred simultaneously, and thus the world of sentient beings was formed. It took nineteen intermediate kalpas for the receptacle world to form, which constitutes one intermediate kalpa. Thus the vivarta-kalpa lasted twenty intermediate kalpas. When human beings of Jambudvīpa had a life-span of eighty thousand years, the vivartasthāyi-kalpa began; the vivartasthāyi-kalpa also passed through twenty intermediate kalpas. When [life-span] reached ten years, the disaster of weapons arose for only seven days and seven nights; the disaster of epidemics arose for seven months and seven days; the disaster of famine arose for seven years, seven months, and seven days. Most died; the survivors, seeing one another, gave rise to a sense of rarity, showed mutual affection, and refrained from killing. As they gradually gave rise to wholesome deeds, their life-spans and provisions increased and flourished again up to eighty thousand years. During the period of increase, Cakravartin kings appeared, governing the people in accordance with the Dharma; during the period of decrease, Bhagavāns appeared, rescuing sentient beings; in the intervals between increase and decrease, Pratyekabuddhas appeared in the world, serving as fields of merit for sentient beings. The vivartasthāyi-kalpa also passed through twenty intermediate kalpas. At the beginning of the saṃvarta-kalpa, the world of sentient beings first dissolved: no sentient beings were born into the Avīci Hell, and those previously born, once their karma was exhausted, were born into other destinies. If their karma was not exhausted, they were born in higher hells, or in the hells of other worlds. The Avīci Hell became empty; in this way, the higher hells gradually emptied, and they were born into the destiny of hungry ghosts. Thus the destinies of hungry ghosts and animals became empty. Among the human destiny, except for the Uttarakuru people, the rest, together with the devas of the desire realm, naturally attained the first dhyāna without a teacher and were born in the first dhyāna heaven. The people of Uttarakuru were born into the heavens of the desire realm, attained the first dhyāna, were born in the first dhyāna heaven, and naturally attained the second dhyāna without a teacher, being born in the second dhyāna heaven. From the Avīci Hell up to the Brahmā world, all became empty; this also took nineteen intermediate kalpas. Thereafter, seven suns appeared over the four continents: at first no rain fell, and medicinal herbs and forest groves all dried up and withered. When the second sun appeared, ditches and ponds dried up; when the third sun appeared, the Gaṅgā River and others all dried up; when the fourth sun appeared, Lake Anavatapta dried up; when the fifth sun appeared, the ocean's water reached down to the knees; when the sixth sun appeared, the great ocean also dried up; when the seventh sun appeared, that receptacle world became a mass of towering fire, and from the Avīci Hell straight up to the Brahmā world, it was burned and destroyed by fire, lasting for one intermediate kalpa. The saṃvarta-kalpa totaled twenty intermediate kalpas; the saṃvartasthāyi-kalpa was also like this. Thus, forming, abiding, destruction, and voidness make eighty kalpas; these eighty collectively are called one mahākalpa, which is the measure of the life-span of the Brahmapāriṣadya and others.
2.4
Destruction of the receptacle world has three types: fire, water, and wind; the destruction [by fire] has been explained above. After it happens like this seven times, the world forms again, and then it is destroyed by water up to the second dhyāna heaven. From the Ābhāsvara heaven great clouds then arise and pour down heavy rain, so that the receptacle world dissolves and melts away completely like salt dissolving in water, and that water dries up of itself. After one water disaster, there are again seven fire disasters; having passed seven fire disasters, there is again one water disaster. When such water disasters reach seven times, followed again by seven fire disasters, the world forms afterward. It is then destroyed by a wind disaster, up to the third dhyāna heaven. The power of that wind blows apart even Mount Meru, not to mention anything else. Although the fourth dhyāna heaven has no external disasters, those sentient beings are born together with their palaces, and when their life-spans end, the palaces vanish. Thus the receptacle world and the world of sentient beings, along with their formation and destruction, have all been explained.
2.5
Furthermore, concerning the phenomena of conditioned co-arising in the continuity of cause and effect: because they arise by depending on causes and conditions, they are called 'conditioned co-arising'. Conditioned co-arising is of two kinds: first, external conditioned co-arising; second, internal conditioned co-arising. As for external conditioned co-arising, it is the phenomena that form the world—such as a sprout arising from a seed—as has already been explained above. As for internal conditioned co-arising, when there is ignorance there are karmic formations, and so forth; this is called forward conditioned co-arising. When ignorance ceases, karmic formations and so forth cease; this is called reverse conditioned co-arising. Forward conditioned co-arising has seven [aspects]: namely, according to states, according to distant continuity, according to unbroken succession, according to an instant, according to the three time periods, according to the two layers of cause and effect, and according to the three defilements, and so forth. According to states: in a past life, the five aggregates in the state of the various defilements are called 'ignorance', because ignorance is predominant. Having stated this, below all are named according to predominance. Karmic formations and other phenomena each possess the five aggregates. 'Karmic formations' are the five aggregates during the state in which wholesome and unwholesome karma were performed in past lives. 'Consciousness' is all the five aggregates at the state of a single instant when taking rebirth in the mother's womb. 'Name-and-form' are the five aggregates in the interval after the consciousness that links rebirth and before the six sense bases arise. As for 'name', the four aggregates of sensation, perception, formations, and consciousness are called 'name'; as for 'form', it refers to the states within the womb: kalala (meaning 'blended', also meaning 'viscous slime'), arbuda (meaning 'blister-knot'), peśī (meaning 'piece of flesh'), ghana (meaning 'solid mass'), and praśākhā (meaning 'growth of limbs, sinews, and strength')—these five are called 'form'. 'The six sense bases' are the five aggregates within the mother's womb from the emergence of the eyes and so forth up to the coming together of the three, during the state when one has not yet discerned sensory objects. 'Contact' is the five aggregates during the state when the three—sense organ, object, and consciousness—have come together, but one is not yet able to discern the causes of pleasure and pain. 'Sensation' is the five aggregates from infancy until the time before sexual desire arises, during which one has already discerned the distinctive characteristics of the causes of the three types of feeling. 'Craving' is the five aggregates at the age of youth when one is able to understand sexual desire, but has not yet extensively pursued it. 'Grasping' is the five aggregates during the state of seeking everywhere in order to obtain various superior material necessities. 'Becoming' is the five aggregates during the state of accumulating karma capable of projecting future fruition because of that seeking. 'Birth' is the five aggregates during the state when, through the power of that karma, one renounces life here and directly links into the next existence. 'Old age and death' are the five aggregates in the interval from name-and-form up to sensation in the future life. The Sarvāstivāda school states that conditioned co-arising according to states is precisely distant continuity, and unbroken succession is also the same. The Sautrāntika school does not teach according to states. According to distant continuity: ignorance is contrary to clarity, and is the mental factor that is the cause of initiating formations. 'Formations' are the karma initiated—meritorious, non-meritorious, and immovable karma. 'Consciousness' is consciousness brought to arise by karma. 'Name-and-form' are the five aggregates in the womb. 'The six sense bases' are the emergence of sense organs such as the eye. 'Contact' is the coming together of the three—sense organ, object, and consciousness—and is the mental factor of discernment. 'Sensation' is pain, pleasure, equanimity, and so forth arising from that. 'Craving' is attachment to pleasant objects. 'Grasping' is seeking after those objects. 'Becoming' is initiating and completing karma for future rebirth through that. 'Birth' is the linking of rebirth through the continuity of karma. 'Old age and death' are causing that birth to progress ultimately to death. Unbroken succession is also the same.
2.6
According to an instant: within a single instant, the twelve links of existence of conditioned co-arising are complete. Killing committed through desire is delusion, which is ignorance; severing life is formation; discerning the various objective matters is consciousness; the five aggregates co-existing together are collectively called name-and-form; the faculties residing in name-and-form are called the six sense bases; the coming together of the three—faculty, object, and consciousness—is contact; caused by contact there is sensation; desire is craving; the various entanglements associated with this are grasping; the two kinds of karma of body and speech initiated are becoming; the gathering and arising of these phenomena is birth; their maturation and change are old age, and their destruction and cessation are death.
2.7
According to the three time periods: ignorance and formations belong to the past, and are called causal links. The five links from consciousness onward belong to the present, and are called fruition links. The three—craving, grasping, and becoming—belong to the present, and are called future causal links. The two links of birth and old age and death belong to the future, and are called fruition links. The past has two links, the present has eight links, and the future has two links; therefore there are twelve links.
2.8
According to the two layers of cause and effect: there are two, first the prior period, and second the posterior period. As for the prior period: ignorance is defilement and formations are karma, which are the two causal links; the five links from consciousness onward produced by them are the fruition links: this is one layer of cause and effect. The two present links of craving and grasping are defilements and becoming is karma, which are the three causes of the future; birth and old age and death produced by them in the future are the fruition links: this is one layer of cause and effect. Thus, the twelve links of existence are two layers of cause and effect.
2.9
According to the three defilements: ignorance, craving, and grasping—these three are defilements; formations and becoming—these two are karma: these are called the truth of the origin [of suffering]. The seven links from consciousness onward are suffering: this is called the truth of suffering. This is forward conditioned co-arising. As for reverse conditioned co-arising: when ignorance ceases, formations cease. The cessation of ignorance is the wisdom discerning selflessness, which is the truth of the path. If ignorance ceases, formations, which are the cause of rebirth, cease; because projecting karma ceases, the five links from consciousness onward cease. Because these cease, craving, grasping, and so forth that initiate subsequent karma cease. Because these cease, birth, old age and death, and so forth all cease as well: this is the truth of cessation. The Four Noble Truths have now been explained.
2.10
The vessel, sentient beings, dependent origination, the four truths, and so forth, are all subsumed under five phenomena: first, form phenomena; second, mind phenomena; third, mental concomitants; fourth, non-associated phenomena; and fifth, unconditioned phenomena.
First, as for form phenomena, they are the aggregate of form, comprising eleven phenomena: the five faculties, the five objects, and unmanifest form. As for the five faculties: the subtle particles of the eye faculty are like coriander blossoms, situated in lateral distribution over the pupil; the subtle particles of the ear faculty are like rolled birch-bark, dwelling within the ear canal; the subtle particles of the nose faculty are like double claw-nails, dwelling within the nasal cavity; the subtle particles of the tongue faculty are shaped like a half-moon, distributed across the tongue; the subtle particles of the body faculty match the measure of the body, pervading the body faculty from the crown to the feet. Because the faculties are material elements, they cannot cognize objects.
As for the five objects: visible form is the object cognized by the eye, of which there are two kinds: first, color; second, shape. Colors are of four kinds: blue, yellow, red, and white. Shapes are of sixteen kinds: long, short, square, round, high, low, straight, crooked, light, shadow, brightness, darkness, cloud, smoke, dust, and mist—numbering twenty in total. Sound is the object cognized by the ear, of which there are two kinds: first, that caused by animate grasping, such as speech; second, that caused by inanimate grasping, such as the sound of a drum. Each is further divided into determinate and indeterminate, making four; these are further distinguished as pleasing and unpleasing, totaling six. Odor is the object cognized by the nose, of which there are four kinds: good odor and bad odor, which by being balanced or unbalanced are differentiated into four. Taste is the object cognized by the tongue, of which there are six kinds: sweet, sour, bitter, pungent, salty, and bland. Tangibles are the objects cognized by the body: causal tangibles are the four great elements, and resultant tangibles are smooth, rough, heavy, light, cold, hot, hunger, thirst, and so forth. As for unmanifest form, it refers to discipline, undiscipline, and neither discipline nor undiscipline. This is the aggregate of form.
Second, as for mind phenomena, there are six: the eye, ear, nose, tongue, body, and mental consciousnesses. These six are the aggregate of consciousness.
Third, as for mental concomitants, there are forty-six.
First, the universal mental factors are of ten kinds: feeling is experiencing; conception causes the mind to grasp marks; volition causes the mind to be moved; attention causes the mind to focus on an object; resolve causes the mind to determine an object, which means causing the mind to have no hesitation regarding its focal object; desire is wishing; contact is the conjunction that apprehends an object; prajñā is discerning; mindfulness causes the mind to clearly remember an object without forgetting; absorption causes the mind to be concentrated on one object. These ten kinds pervade all minds and are named universal mental factors.
Second, the wholesome universal mental factors are ten: faith causes the mind to be pure regarding an object; non-negligence is constantly cultivating wholesome dharmas and guarding mental nature; pliancy is the mind's fitness; equanimity causes the mind to be impartial; shame is dwelling with reverence toward merits and those possessing merit; embarrassment is seeing fear in wrongdoing; non-attachment is not clinging to defilements; non-malice is having no delight in harming sentient beings; non-violence is having pity on sentient beings so that they are not harmed or afflicted; diligence causes the mind to be valiant regarding the good. These ten kinds pervade all wholesome minds and are named wholesome universal mental factors.
Third, the major defilement mental factors are of six kinds: delusion is ignorance, which is non-knowing, lack of intelligence, and absence of illumination; heedlessness is negligence, not cultivating the wholesome; indolence is laziness, where the mind is not valiant; lack of faith is the mind's lack of clarity and purity; lethargy is the physical and mental continuum lacking fitness, which means dullness and heaviness; restlessness is the mind's lack of calm. These six kinds pervade defiled minds and are named major defilement mental factors.
Fourth, the major unwholesome mental factors are of two kinds: the first is shamelessness, which causes the mind to have no reverence toward merits and those possessing merit; the second is lack of embarrassment, which does not see fear in offenses. These two kinds pervade unwholesome minds and are named major unwholesome mental factors.
Fifth, the minor defilement mental factors are of ten kinds: anger causes the mind to flare up; enmity is repeatedly contemplating and holding unabandoned resentment over the cause of anger; deceit is crookedness of mind; pretension is misleading and deceiving; jealousy is intolerance of others' excellence; vexation is firmly clutching onto faults, thereby refusing to accept wholesome admonition; concealment is hiding one's own faults; avarice causes the mind to be stingy regarding one's own Dharma and wealth; arrogance is pride and indulgence of mind caused by clinging to one's own physical strength, lineage, and so forth; harmfulness is being able to oppress others. These ten kinds are abandoned only by cultivation and pervade the realm of mental consciousness; they are named minor defilement mental factors.
Sixth, the indeterminate mental factors are of eight kinds: vitarka is characterized by causing the mind to turn coarsely toward an object; vicāra is characterized by causing the mind to turn subtly toward an object; remorse is regret over unwholesome deeds done; torpor causes the continuum of body and mind to be unable to sustain itself, making the mind dim and faint; malice causes the mind to take delight in harming sentient beings; attachment is loving attachment to defiled states; pride causes the mind to be conceited; doubt causes the mind to waver. Because these eight kinds are not fixed among the previous grounds, they are called indeterminate.
The *Abhidharma-samuccaya* and the *Pañcaskandhaka* explain eleven wholesome factors, where knowing the four truths from within is called non-delusion. Among the secondary defilements, grasping the impure as pure, and defiled attention and resolve, are called improper attention and wrong resolve. Within the root defilements, the defiled discernment that errantly infers the truths is called wrong knowledge. Within the secondary defilements, the defiled mindfulness that cannot clearly remember focal objects is called forgetfulness. That which causes the mind to wander among focal objects, being a defiled fraction of absorption, is called distraction. The *Abhidharmakośa* does not give this explanation. The above mental factors, excluding feeling and conception, are all subsumed under the aggregate of formations. This concludes the mental concomitants.
As for formations not associated with mind, there are fourteen kinds: in a sentient being's continuum, when associated with discipline, there is a distinct entity called acquisition; not associated with that discipline, there is a distinct entity called non-acquisition. When sentient beings perform deeds in common, it is called generic similarity. If one is born among the non-conception sentient-being gods, there is a dharma capable of extinguishing mind and mental factors, which is a real entity, named non-conception fruition. Furthermore, there is another dharma capable of extinguishing mind and mental factors, named non-conception absorption. 'Non-conception' is the name of the absorption, or it is called non-conception absorption because the absorption is without conception. As explained below, when the conceptions, feelings, and so forth in a noble one's continuum are extinguished, that is a real entity, named the absorption of cessation. From the time a sentient being is first born, abides, and has not yet died, it is named the life faculty. That which did not exist before but now exists is called arising; that which causes temporary endurance is called abiding; transformation is called decay; destruction is called impermanence: these are the four characteristics of conditioned phenomena. That which expresses self-nature is called the collection of names; that which completes the expression of meaning is called the collection of phrases; that upon which these two rely is called the collection of syllables. Such are the fourteen phenomena. Furthermore, under the meaning subsumed herein, destroying the harmonious Saṃgha is called disharmony. The fruit of karma created matures for oneself, just like an unpaid debt that is never rendered futile: entities of this kind also belong to the formations not associated with mind. The Sarvāstivādins hold that form, mind, and mental factors each have distinct real entities. The Sautrāntikas state that these are designations for states among those three phenomena. Excluding feeling and conception, the forty-six mental concomitants and the non-associated phenomena are named the aggregate of formations.
As for unconditioned phenomena, they should be understood below.
Such form phenomena are named the ten elements: excluding unmanifest form, they are the ten beginning with the eye. Mind phenomena are seven elements: the six consciousnesses and the mental faculty element. When spoken of as bases, those seven phenomena are subsumed under the single mental base. Mental concomitants, non-associated phenomena, unconditioned phenomena, and unmanifest form are collectively named the Dharma element, and also named the Dharma base. As explained above, these are the knowable five phenomena, five aggregates, twelve bases, and eighteen elements.
2.11
Chapter 3: The Path Dharma
2.12
Furthermore, as for the path: those who have few desires, are content, possess the lineage, and keep body and mind distant from all diversities, abiding in the precepts of lay followers and the like, should diligently listen [to the teaching]. Having heard extensively, they should reflect on the meaning of what was heard; having reflected, they should cultivate—namely, they should cultivate calming and insight. Those with much greed cultivate the contemplation of impurity; those with much anger cultivate the contemplation of love and compassion; those with much delusion cultivate the contemplation of analyzing dependent origination; those with much clinging to self cultivate the contemplation of analyzing the elements; those with much distraction cultivate the contemplation of counting the breath. When calming and insight are accomplished, by cultivating resolve, to understand internal and external bodies in accordance with the Dharma is called the application of mindfulness to the body. To understand suffering, pleasure, equanimity, and so forth in accordance with the Dharma is called the application of mindfulness to feelings. To understand the six consciousness mind phenomena in accordance with the Dharma is called the application of mindfulness to the mind. To understand conception, formations, and the unconditioned in accordance with the Dharma is called the application of mindfulness to dharmas. Cultivating these four phenomena is the accumulation of wisdom.
Having gathered the accumulations on the path, one cultivates the path of application. In the stage of Heat, causing arisen evils to be abandoned, unarisen evils not to arise, arisen wholesome states to increase, and unarisen wholesome states to arise: these four phenomena are called the four right diligences (the text also says right abandonment). In the stage of Summits, the absorption of desire for wholesome phenomena, the absorption of diligence in delighting in the good, the absorption of attention with a wholesome mind, and the absorption of discerning the good: these are called the four bases of psychic power. In the stage of Acceptance, practicing worldly right view with clarity is called faith; delighting in cultivating wholesome dharmas is called energy; remembering clearly without forgetting is called mindfulness; single-pointed concentration is called absorption; knowing what to adopt and reject is called wisdom: cultivating these five phenomena can generate wholesome dharmas, hence they are called the five faculties. In the stage of Highest Worldly Dharmas, cultivating the five—faith, energy, mindfulness, absorption, and wisdom—can crush opposition, hence they are called the five powers. This is the path of application.
In the stage of the path of seeing, knowing the four truths is called right view. The initiation of right speech is called right thought; speaking rightly in accordance with the Dharma is called right speech; abandoning unwholesome actions is called right action; abandoning wrong livelihood is called right livelihood; seeking wholesome dharmas is called right effort; remembering clearly without forgetting is called right mindfulness; single-pointed concentration is called right absorption. These eight phenomena are called the eightfold noble path. This is the path of seeing.
As for the conceptually discriminated defilements, acquisitions, and characteristics abandoned by the path of seeing: regarding the truth of suffering in the desire realm, they are greed, anger, pride, ignorance, doubt, view of individuality, extreme view, view of holding precepts and vows as supreme, and view of holding views as supreme, and wrong view. In the two truths of origination and cessation, each excludes three views. There are seven, and seven: fourteen abandoned by the truth of the path. Excluding the two views above, the four truths of the desire realm have thirty-two in total. In the form realm, the four truths each exclude anger, totaling twenty-eight; the formless realm is also like this. Thus, eighty-eight are abandoned by the path of seeing in the three realms.
2.13
In the stage of the path of cultivation, remembering wholesome dharmas clearly is the mindfulness limb of awakening; discerning what to adopt and reject is the wisdom limb of awakening; seeking with diligence is the energy limb of awakening; realizing uncontaminated joy is the joy limb of awakening; fitness of body and mind is the pliancy limb of awakening; not being drawn by worldly phenomena, without attachment and without obstruction, is the equanimity limb of awakening; causing the mind to abide in an object is the absorption limb of awakening. Cultivating these seven limbs is called the path of cultivation.
That which is abandoned by the path of cultivation includes innate defilements, acquisitions, characteristics, indeterminate states, defiled wholesome states, and so forth. In the desire realm, the four—greed, anger, delusion, and ignorance—each have nine grades, totaling thirty-six. In the form realm, in the first dhyāna anger is excluded, and the remaining three each have nine grades, making twenty-seven. The second, third, and fourth dhyānas are likewise. In total the form realm has one hundred and eight; the formless realm is also like this. Thus, in the three realms there are altogether one hundred and fifty-two abandoned by the path of cultivation.
2.14
Next, realizing the ten dharmas beyond training: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right absorption, right liberation, and right liberation's knowledge and vision. This is the path beyond training.
2.15
Chapter 4: The Fruition Dharma
2.16
Furthermore, concerning the fruition: regarding the thirty-seven limbs of awakening explained above, if one generates the aspiration for one's own liberation from saṃsāra, those with sharp faculties will attain arhatship at the fastest in three lifetimes: in one lifetime cultivating the wholesome roots conducive to liberation, which is called the path of accumulation; in the second lifetime cultivating the wholesome roots conducive to penetration, which is called the path of preparation; and in the third lifetime, also as a śramaṇa, attaining the fourth fruit. Because those with dull faculties or indolence are not fixed, as śramaṇas they progress toward stream-entry and so forth; the four are called the fruitions. For one progressing toward stream-entry, prior to the path of preparation, all that is subsumed under sentient beings and the environment is the nature of suffering, which is the noble truth of suffering. Furthermore, their causes, namely karma and affliction, are called the noble truth of origin. Causing liberation from them is the noble truth of cessation. Furthermore, their causes [of cessation] are the noble truth of the path. When through cultivation and maturation one successively realizes the path of seeing, one first contemplates the four characteristics of the noble truth of suffering: changing is impermanence; the three sufferings are suffering; being a real entity and the self not being the same as the aggregates is emptiness; being a real entity and the self being distinct is non-self; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of origin: having the principle of the seed of suffering, it is cause; having the principle of presenting suffering equally, it is origin; having the principle of the continuity of suffering, it is arising; having the principle of according with suffering, it is condition; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of cessation: because the causes of suffering are extinguished, it is cessation; because the fruits of suffering are pacified, it is calm; because it transcends the contaminated, it is excellent; because it is freed from saṃsāra, it is detachment; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of the path: having the meaning of a thoroughfare, it is path; according with correct principle, it is fitness; cultivating mindful-free wisdom, it is practice; thus one directly realizes three knowledges. These fifteen are called the progression toward the first fruit. The sixteenth, because it permanently transcends all realms of existence through that truth of the path, is emancipation; thus one directly realizes one knowledge. These sixteen constitute abiding in the first fruit. Having realized the sixteen aspects of the four noble truths and cultivated them to maturity, if among the nine grades of afflictions to be abandoned by the path of cultivation in the desire realm one abandons the first five grades, one is in progression toward once-returning; if one abandons the sixth grade, one attains the fruit of once-returning. That once-returner is so called because they return once more to the desire realm to take one rebirth. As for the lower three grades, they are abandoned in a single rebirth in the desire realm. When one cultivates the directly realized aspects to maturity and abandons the seventh and eighth grades, it is called progression toward non-returning; abandoning the ninth grade is called the fruit of non-returning. That non-returner is so called because, having completely abandoned all afflictions of the desire realm, they certainly will not return to be born in the desire realm. When one cultivates the directly realized aspects of the stages of the higher realms to maturity, one abandons the nine afflictions each of the four dhyānas and the four formless states. Beginning with the first grade of the first dhyāna up to the abandonment of the eighth grade of the peak of existence at the end, it is called progression toward arhatship; abandoning the ninth grade is called the fruit of arhatship. That arhat is called an arhat because the afflictions of the three realms are abandoned completely without remainder. The sūtra says: as for the eight [stages] such as the stage of dry wisdom, the śrāvaka path of accumulation is the stage of dry wisdom. Desire and craving are dried up, and sense faculties and objects do not consort; this cultivated good is called the stage of dry wisdom. The stage of lineage is the path of preparation; definitely not becoming a buddha, one is certain to become of the lineage of a śrāvaka or pratyekabuddha; thus it is called the stage of lineage. The stage of the eight persons is from progression toward the first fruit up to the fruit of arhatship; thus it is called the stage of the eight persons. The stage of having vision is abiding in the first fruit; because one has directly realized and seen the aspects of the four truths, it is called the stage of having vision. The stage of attenuation is the fruit of once-returning; because the afflictions of the desire realm are mostly abandoned, it is called the stage of attenuation. The stage of detachment from desire is the fruit of non-returning; because one is detached from greed and desire in the desire realm, it is called the stage of detachment from desire. The stage of what is accomplished is the arhat; suffering has been understood, origin has been abandoned, cessation has been realized, and the path has been cultivated; thus it is called the stage of what is accomplished. The stage of the śrāvaka consists of the three: non-returning, once-returning, and arhat; thus it is called the stage of the śrāvaka. As for the stage of the pratyekabuddha: concerning the thirty-seven limbs of awakening explained above, desiring only by oneself to realize awakening, one thus generates the aspiration and cultivates for one hundred great kalpas; with one's final body, born in an era without a buddha, without relying on a teacher's instruction, one attains and realizes solitary awakening. There are two types: first, the rhinoceros-horn-like, and second, the group-dwellers. The rhinoceros-horn-like dwells alone and is endowed with noble virtues and conduct. The group-dwellers dwell together with a multitude.
2.17
Concerning complete and perfect awakening: regarding the thirty-seven limbs of awakening explained above, for the sake of becoming a buddha to benefit sentient beings, one generates the supreme bodhicitta of great compassion, serves all buddhas and makes them all rejoice, and practices the deeds of the six perfections to benefit others, attaining ultimate buddhahood after three incalculable kalpas. Śākyamuni Tathāgata in the past was a potter named Mahāprabhāsa; in the presence of the great Śākyamuni Tathāgata he first generated the aspiration, and up to the end of the first incalculable kalpa he served seventy-five thousand buddhas, the last of whom was named Ratnaśikhin. In the second incalculable kalpa, he served seventy-six thousand buddhas, the last of whom was named Dīpaṃkara. In the third incalculable kalpa, he served seventy-seven thousand buddhas, the last of whom was named Vipaśyin. Regarding the six perfections: with a mind of great compassion, he gave away all material goods to sentient beings. When he was Prince Viśvantara, the perfection of giving was ultimately completed; not yet free from desire, when his limbs were severed his mind felt not the slightest anger. When he was the Rṣi Kṣāntivādin, the two practices of patience and morality were ultimately completed. When he was the son of a brāhmaṇa, gazing at Tiṣya Buddha dwelling in the fire-element samādhi, he forgot to lower one foot for seven days and nights, circumambulating and praising him:
2.18
"In heaven, earth, and this realm, in the abode of the learned,
In the celestial mansions and heavens of the ten directions, there is none like you;
Hero, bull-king, great śramaṇa,
Searching the earth, mountains, and forests, everywhere you are without equal."
2.19
Having praised him thus, he bypassed nine kalpas, and the perfection of vigor was ultimately completed. Dwelling on the consummate place, the diamond seat, in the first watch of the night he subdued all the hosts of Māra, and in the latter watch of the night, through the vajropama-samādhi, the two practices of concentration and wisdom were ultimately completed. Thus, prior to sitting on the diamond seat and subduing Māra, he cultivated the accumulations of merit and wisdom for three incalculable kalpas and served all buddhas. Although the six perfections were completed, while still in the body of an ordinary being he sat on the diamond seat, realized the paths of seeing and cultivation, and attained complete and perfect awakening. In the Śrāvakayāna, at the time of the cause, it is not taught that one understands all phenomena as non-self and emptiness, the great compassion of practicing giving with the three wheels empty, or the aspects of the ten grounds; nor at the time of fruition are the enjoyment body and the four knowledges taught.
2.20
The qualities of perfect awakening are subsumed under six kinds: body, knowledge, abandonment, benefiting others, great compassion, and the endowment of virtues. Regarding the body, there are two: first, the form body, and second, the Dharma body. The form body is endowed with the thirty-two marks and eighty minor signs, which is the svābhāvikakāya. In order to liberate gandharvas and pilindas, he manifests as a gandharva king and a wheel-turning king, which is the nirmāṇakāya. However, among all buddhas, their lineage, physical size, lifespan, land, faculties, and so forth have various differences. Second, regarding the Dharma body, it consists of the ten unlearning dharmas, which are equal among all buddhas.
2.21
Regarding knowledge, there are two: first, comprehensive knowledge; second, correct knowledge. Comprehensive knowledge refers to understanding the essential nature of causes and fruits of the aggregates, realms, and bases; hence it is called comprehensive knowledge. Second, correct knowledge refers to knowing phenomena such as impermanence within the four truths; hence it is called correct knowledge.
2.22
Regarding abandonment, there are two: first, abandoning the affliction obstacle; second, abandoning the cognitive obstacle. Abandoning the affliction obstacle refers to applying the antidotes against the root afflictions such as greed and the secondary afflictions, causing them to be eradicated. Second, abandoning the cognitive obstacle refers to applying the antidote against the state of intrinsic ignorance that obstructs cognitive objects, causing it to be eradicated.
2.23
Regarding benefiting others, there are two: first, establishing sentient beings in liberation, casting aside what is contrary, and causing them to abide on the path. Second, establishing sentient beings in good destinies, casting aside evil, and causing them to abide in virtue. Great compassion and virtues will be explained next below.
2.24
The virtues of the noble ones are of eleven kinds: freedom from contention, aspiration-knowledge, the four analytical knowledges, the six supernormal powers, the four dhyānas, the four formless states, the four immeasurables, the eight liberations, the ten totalities, the eight stations of mastery, and the three samādhis.
2.25
Freedom from contention means that, relying on the mind of the fourth dhyāna, one vows that sentient beings will not generate afflictions with respect to one's own body, contemplating in samādhi; hence it is named freedom from contention.
2.26
Aspiration-knowledge means that, relying on the mind of the fourth dhyāna, preceded by aspiration, one induces the arising of knowledge corresponding to reality, understanding according to one's wish; hence it is named aspiration-knowledge.
2.27
The four analytical knowledges are: first, the analytical knowledge of dharmas, because one knows the names of dharmas; second, the analytical knowledge of meaning, because one correctly knows meanings; third, the analytical knowledge of language, because one correctly knows expressions; fourth, the analytical knowledge of eloquence, because one correctly knows correct reasoning. These are called the four analytical knowledges.
2.28
The six supernormal powers are: first, the supernormal power of psychic abilities, because one travels unimpeded through stone walls and the like; second, the supernormal power of the divine ear, because one understands all various sounds whether near or far; third, the supernormal power of the divine eye, because one can perceive forms in all directions that are obstructed, extremely subtle, distant, and so forth, as appropriate; fourth, the supernormal power of knowing others' minds, because one can know the presence or absence of desire in others' minds; fifth, the supernormal power of recollecting past abodes, because one knows past-life events of oneself and others; sixth, the supernormal power of the destruction of outflows, because one knows all mundane and supramundane paths. The first five are contaminated and rely on the fourth dhyāna; the sixth is uncontaminated and relies on the ninth [attainment].
2.29
The four dhyānas: the first dhyāna possesses five limbs: first, vitarka; second, vicāra; third, prīti; fourth, sukha; fifth, samādhi. The second dhyāna possesses four limbs: first, internal clarity; second, prīti; third, sukha; fourth, samādhi. The third dhyāna possesses five limbs: first, upekṣā; second, correct mindfulness; third, correct wisdom; fourth, feeling of pleasure; fifth, samādhi. The fourth dhyāna possesses four limbs: first, purity of upekṣā; second, purity of mindfulness; third, neither-painful-nor-pleasant feeling; fourth, samādhi.
2.30
The four formless states: when cultivating the preparatory practice, because one contemplates infinite space, infinite consciousness, and nothingness, at the time of correct concentration one eliminates form and relies on the remaining four aggregates. The name of the fourth: because its perception is faint and obscure, meaning ignorance is predominant, it receives the name 'neither perception'; yet having faint and obscure perception, it is called 'nor non-perception'. In this order: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither perception nor non-perception are called the four formless states. If cessation attainment is added, they are also called the nine progressive attainments.
2.31
The four immeasurables are loving-kindness, compassion, sympathetic joy, and equanimity. Among the four, the first two have non-hatred as their essence; sympathetic joy is the feeling of joy; equanimity is non-greed. Their intentional objects are the hatred and malice, as well as the delight, desire, greed, and hostility of sentient beings in the desire realm, serving as antidotes respectively.
2.32
The eight liberations: relying on the first two dhyānas, first, possessing the perception of internal form, one contemplates external forms; turning the perception of impurity into a blue-bruised perception, one contemplates form with form. Second, without the perception of internal form, one contemplates external forms; internally without the contemplation of form. Third, relying on the final dhyāna, the liberation of the beautiful, which one directly realizes with the body and fully abides in, contemplating all forms as pure, radiant, and bright. These three, along with the four formless attainments, constitute the subsequent four liberations. The attainment of the cessation of feeling and perception is the eighth liberation. Relying on the mind of the peak of existence, the noble ones, being weary of coarse feeling and perception, extinguish mind and mental factors through serene concentration; this is called cessation attainment.
2.33
The ten totalities: completely contemplating earth, water, fire, wind, blue, yellow, red, white, and the two bases of infinite space and infinite consciousness. Relying on the fourth dhyāna, taking visible form of the desire realm as object, one completely contemplates without any gaps in the locus of earth and so forth. Among the ten, the first eight have non-greed as their essence, while the latter two have the formless natures of space and consciousness respectively as their intrinsic nature.
2.34
As for the eight spheres of mastery: 1. having internal conception of form, viewing external forms as few; 2. having internal conception of form, viewing external forms as many; 3. having no internal conception of form, viewing external forms as few; 4. having no internal conception of form, viewing external forms as many. Having no internal conception of form, viewing external forms as blue, yellow, red, and white make four, which added to the previous four make eight. Among the eight, the first two correspond to the first liberation; the next two correspond to the second liberation; and the last four correspond to the third liberation. If so, what is the difference between the eight spheres of mastery and the three liberations? Answer: The prior cultivation of liberation is only able to turn away [from objects]; this cultivation of the spheres of mastery is able to master the objective referent, so that according to one's desires [defilements] will never arise. Cultivating the liberations and [spheres of mastery] is done, first, so that defilements already severed are kept even further away, and second, to attain supreme mastery over meditative absorption. They are able to induce virtues such as freedom from dispute and supreme supernormal faculties; through this, one is able to transform things and give rise to various causes of activity such as retaining or relinquishing [life-force].
2.35
As for the three samādhis, they are emptiness, signlessness, and wishlessness. The emptiness samādhi is the absorption associated with the two aspects of emptiness and non-self. The signless samādhi is the absorption associated with the four aspects of the truth of cessation. Nirvāṇa is signless because it is free from the ten signs; hence it is called signless. The meditative absorption capable of taking that as its object receives the name 'signless'. The wishless samādhi is the absorption associated with the ten aspects of the remaining [three] truths. Because [the conditioned] is impermanent, and the causes of suffering are to be reviled; and because the path is like a raft that must surely be abandoned, the meditative absorption capable of taking those as its object receives the name 'wishless', both being on account of transcending what is presently encountered. Because these qualities are shared by both-parts-liberated arhats, pratyekabuddhas, and Tathāgatas, they are called shared qualities. Those liberated by wisdom lack the three absorptions and the four immeasurables.
2.36
As for the unshared qualities of the Tathāgata, there are eighteen kinds: the ten powers, the four fearlessnesses, the three applications of mindfulness, and the one great compassion.
2.37
As for the ten powers: 1. the power of knowing what is possible and what is impossible; 2. the power of knowing the maturation of karma; 3. the power of knowing dhyānas, liberations, absorptions, and attainments; 4. the power of knowing the superior and inferior faculties; 5. the power of knowing various inclinations; 6. the power of knowing various realms; 7. the power of knowing the paths leading to all destinies; 8. the power of recollecting former abodes; 9. the power of knowing birth and death; 10. the power of knowing the destruction of the outflows.
2.38
As for the four fearlessnesses: 1. fearlessness in being fully and perfectly awakened; 2. fearlessness in the destruction of the outflows; 3. fearlessness in explaining obstacles; 4. fearlessness in explaining the path. Because through the power of wisdom he has no fear before others, they are called fearlessnesses.
2.39
Regarding the three applications of mindfulness: when the Tathāgata teaches the Dharma, if the disciples are uniformly reverent and able to receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to joyful excitement, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's first application of mindfulness. If the assembly of disciples is entirely irreverent and does not receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to grief and distress, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's second application of mindfulness. If among the assembly of disciples, one group is reverent and able to receive and practice it correctly while another group is irreverent and does not receive and practice it correctly, the Tathāgata, in relation to this, does not give rise to joy or grief, but dwells equanimously in correct mindfulness and correct comprehension—this is called the Tathāgata's third application of mindfulness. Because these three all take mindfulness and discernment as their nature, they are called applications of mindfulness.
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- 彰所知論 — Classical Chinese