俱舍論頌疏論本 23

English (machine translation) 23

Language: English

23.1

From here [begins] the third [topic], explaining the four applications of mindfulness (smṛtyupasthāna). Within this there are two parts: first, explaining the specific-characteristic applications of mindfulness, and second, explaining the general-characteristic application of mindfulness.

23.2

First, as for explaining the specific-characteristic [applications of mindfulness], the treatise says: "Thus having already explained the two portals of entry and cultivation, through these two portals the mind then attains concentration (samādhi). After the mind has attained concentration, what further is cultivated?" The verse says:

23.3

"Relying on calm abiding already cultivated to completion,
For the sake of insight, one cultivates the applications of mindfulness;
By way of their specific and general characteristics,
One contemplates the body, feelings, mind, and dharmas.
Intrinsic nature is the wisdom arisen from hearing, etc.;
The others are the composite and the objective support.
The order of exposition follows their arising;
Because they counter the distortions, there are only four."

23.4

The explanation says: As for "Relying on calm abiding already cultivated to completion, / For the sake of insight, one cultivates the applications of mindfulness": relying on the preceding two portals, calm abiding has already been cultivated to completion—in Sanskrit it is called śamatha, which here means 'calm abiding' (zhi). Next, for the sake of insight, one should cultivate the four applications of mindfulness. 'Insight' in Sanskrit is called vipaśyanā, which is wisdom (prajñā).

23.5

As for "By way of their specific and general characteristics, / One contemplates the body, feelings, mind, and dharmas": this explains [the contemplation]. Either by way of specific characteristics or by way of general characteristics, one contemplates body, feelings, mind, and dharmas separately. The respective intrinsic nature of body, feelings, mind, and dharmas is called their specific characteristic: derived form of the great elements is the intrinsic nature of the body; feeling is the nature of feeling; mind is the nature of mind; and apart from these three, all remaining dharmas are called the intrinsic nature of dharmas. All conditioned things are impermanent in characteristic (this applies also to the truth of the path); all contaminated things are of the nature of suffering (this applies only to the truths of suffering and origin); and all dharmas are empty and non-self in nature (this applies to the four truths as well as space and uncalculated cessation). These [characteristics] of impermanence, etc., are common to all dharmas, and are called their general characteristics. Contemplating by way of general characteristics separately means: contemplating the body first as sharing the characteristic of impermanence with all other conditioned things, sharing the characteristic of suffering with all other contaminated things, and sharing the characteristics of emptiness and non-self with all dharmas. Feelings and the others are likewise [contemplated]. Question: "How does one know that an application of mindfulness has reached completion?" Answer: "When contemplating the body down to a single atomic particle (paramāṇu) and a single moment (kṣaṇa), it is called the completion of the application of mindfulness to the body. Contemplating feelings, mind, and dharmas down to a single moment is called the completion of feelings, etc. Because they are not matter (rūpa), there is no single atomic particle."

23.6

As for "Intrinsic nature is the wisdom arisen from hearing, etc.; / The others are the composite and the objective support": this brings out their essential nature. There are three kinds of applications of mindfulness: First, the application of mindfulness in intrinsic nature, which takes wisdom as its essential nature; this applies to the three wisdoms. It is named 'application of mindfulness' (smṛtyupasthāna) because mindfulness causes wisdom to abide in the object, or because wisdom causes mindfulness to abide in the object; hence it is called 'application of mindfulness'. Second, the composite application of mindfulness, which takes wisdom, its associated factors, and its coexistent four characteristics as its essential nature; because they are mixed together, it is called 'composite'. Third, the objective-support application of mindfulness, which takes body, feelings, mind, and dharmas as its essential nature, because these are the objects supported by the applications of mindfulness. Among the three, the composite can sever the defilements because it includes wisdom. The intrinsic nature [application of mindfulness] cannot sever delusions, because it is too deficient: whenever defilements are severed, there must be the understanding of wisdom together with its coexistent dharmas, whereas intrinsic nature is wisdom alone, and is thus too deficient. The objective-support application of mindfulness cannot sever delusions, because it is too broad: it includes non-coexistent dharmas, and is thus too broad. Furthermore, the objective-support application of mindfulness has three varieties: 1. taking the body of one's own continuum as object; 2. taking the body of another's continuum as object; 3. taking the bodies of both one's own and another's continua as object. Body, feelings, mind, and dharmas each have these three, because the continua of self, other, and both are different. Since body, feelings, mind, and dharmas each have three, there are twelve in total.

23.7

As for "The order of exposition follows their arising": this explains the sequential order in which the four applications of mindfulness arise. That is to say, the body is the coarsest; next, feelings are coarse; next, the mind is coarse; and dharmas are the subtlest, because they subsume nirvāṇa. Because one should first contemplate what is coarser among the objects, the application of mindfulness to the body arises first. Moreover, the treatise says: "Or because all sensual desires operate with respect to the location of the body, the contemplation of the body comes first among the four applications of mindfulness." But desire for the body arises from delighting in feelings; delighting in feelings arises from the mind being untamed; the mind being untamed arises because delusions have not been severed; and because delusions are subsumed under dharmas, dharmas come fourth. Therefore, contemplating feelings and the others follows this sequence.

23.8

As for "Because they counter the distortions, there are only four": these four applications of mindfulness contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, and contemplate dharmas as non-self; because they counter the four distortions of permanence, pleasure, self, and purity, only four are established. The treatise says: "Among the four, three are named solely 'unmixed objective support', while the fourth's objective support extends to both mixed and unmixed. If one contemplates dharmas alone, it is named 'unmixed objective support'. If one contemplates two, three, or four of the body, etc., together, it is named 'mixed objective support'." Explanation: With respect to the four—body, etc.—either taking two together as object, three together as object, or all four collectively as object, because they mix the body and the rest, it is called 'mixed objective support'.

23.9

From here [begins] the second [part], explaining taking general characteristics as object. The treatise says: "Having thoroughly cultivated in this manner the application of mindfulness to dharmas that takes body, etc., as mixed objects, what further does one cultivate?" The verse says:

23.10

"Abiding in that application of mindfulness to dharmas,
One contemplates collectively the four objective supports,
Cultivating the modes of impermanence and suffering,
Emptiness and non-self."

23.11

The explanation says: As for "Abiding in that": that practitioner of contemplation abides in this general mixed application of mindfulness to dharmas. One contemplates collectively the four objects supported by body, etc., cultivating the four modes, namely impermanence and so forth. In the previous specific-characteristic stage, those with mixed objects were either two, three, or four. Now this mixed object takes only all four as a general-characteristic object, differing from the preceding; the general-characteristic application of mindfulness is exclusively the general mixed application of mindfulness to dharmas.

23.12

From here [begins] the fourth [major topic], explaining the four roots of goodness (kuśalamūla) of warmth (ūṣmagata) and the rest. Within this there are five parts: 1. explaining the contemplative practice of the roots of goodness; 2. various distinct classifications; 3. explaining the superior benefits of the roots of goodness; 4. explaining the faculties of the three vehicles; 5. explaining the distance in time of cultivating the fruits.

23.13

First, as for explaining contemplative practice, the treatise says: "Having cultivated this contemplation, what roots of goodness arise?" The verse says:

23.14

"From this arises the dharma of warmth, which contemplates the four noble truths in full,
Cultivating the sixteen modes; next arises the summit likewise.
These two roots of goodness both [begin with] dharmas first and later the four;
Next, patience is solely the mindfulness of dharmas, its inferior and middling grades being the same as the summit.
The superior contemplates only the suffering of desire, in one mode and for one moment;
The worldly supreme dharmas are likewise; all are five with wisdom, excluding acquisition."

23.15

The explanation says: As for "From this arises the dharma of warmth": after this general-characteristic application of mindfulness is accomplished, next arises the dharma of warmth. Because this dharma is like warmth, it is given the name 'dharma of warmth'. The noble path is like fire, capable of burning the firewood of delusion; being the precursor to the noble fire, it is called 'warmth'.

23.16

As for "contemplates the four noble truths in full, / Cultivating the sixteen modes": this explains the stage of warmth. Because the stage of this root of goodness of warmth is lengthy, it can contemplate the four noble truths in full and can cultivate the sixteen modes in full. Contemplating the noble truth of suffering, one cultivates four modes: impermanent, suffering, empty, and non-self. Contemplating the noble truth of origin, one cultivates four modes: cause, origin, production, and condition. Contemplating the noble truth of cessation, one cultivates four modes: cessation, calm, excellence, and escape. Contemplating the noble truth of the path, one cultivates four modes: path, correct, practice, and deliverance. The explanation of the meaning of these modes will be analyzed later.

23.17

As for "next arises the summit likewise": the cultivation of the root of goodness of warmth has inferior, middling, and superior grades; when reaching fulfillment, a root of goodness arises, which is named the 'dharma of the summit' (mūrdhan). It also contemplates the four truths and cultivates the sixteen modes, being identical to the preceding stage of warmth; hence it says 'likewise'. The two roots of goodness of warmth and summit are both called 'fluctuating goods' (cala-kuśala), because they can regress and fluctuate. Among the fluctuating roots of goodness, the summit is supreme, like a person's crown; hence it is named the 'dharma of the summit'. Furthermore, the stage of patience is advancement, while the stage of warmth is regression; this summit is at the boundary between advancement and regression, like a mountain peak; hence it is named 'summit'.

23.18

As for "These two roots of goodness both [begin with] dharmas first and later the four": when the two roots of goodness of warmth and summit first gain a foothold, they are both the application of mindfulness to dharmas. Later, when advancing, they extend to all four applications of mindfulness. 'First gaining a foothold' means: when these [stages of] warmth and summit, with the sixteen modes, first step upon the traces of the four noble truths, this is called 'first gaining a foothold', which is their initial arising. That is to say, within the path of seeing there is only the application of mindfulness to dharmas; and because the stages of warmth and summit accord with the path of seeing, their initial foothold is solely the application of mindfulness to dharmas. Later, when advancing, because there is slightly more leisure, they are able to cultivate all four applications of mindfulness.

23.19

As for "Next, patience is solely the mindfulness of dharmas": from the root of goodness of the summit, a root of goodness arises, named the 'dharma of patience' (kṣānti). Because its patient acceptance of the four truths is most excellent, and also because it does not regress, it is named the 'dharma of patience'. When patience first gains a foothold and later advances, it is solely the application of mindfulness to dharmas; because it is close to the path of seeing, both its beginning and end are solely the application of mindfulness to dharmas.

23.20

As for the verse saying "its inferior and middling grades being the same as the summit": this root of goodness of patience has inferior, middling, and superior grades; the inferior and middling stages, identical to the preceding stage of the summit, contemplate the four truths in full and cultivate the sixteen modes.

23.21

Regarding "the highest contemplates only the suffering of desire, [with] one aspect and in one moment": the stage of the highest forbearance contemplates only the suffering of the desire realm, solely with a one-aspect, one-moment mind; this is called the highest forbearance. Now, to briefly explain the lower, middle, and highest stages of forbearance: in lower forbearance, one completely contemplates the four truths and cultivates the sixteen aspects. In the middle stage of forbearance, one reduces objects and reduces aspects. The eight truths of the upper and lower [realms] are called "objects" because they are the objective spheres that are cognized. The four truths of the upper realms have sixteen aspects, and the four truths of the desire realm have sixteen aspects; combined, they make thirty-two aspects, which are called "aspects" because they are the aspects that cognize. One should know that there are seven cycles of reducing objects and twenty-four cycles of reducing aspects. That is to say, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the desire realm with four aspects; then one contemplates the path of the upper realms with three aspects, reducing the remaining one aspect; this is called one cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to subsequently contemplating the path of the upper realms with two aspects, reducing the remaining two aspects; this is the second cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the upper realms with one aspect, reducing the remaining three aspects; this is the third cycle. Again, one contemplates the suffering of the desire realm with four aspects, and so on up to contemplating the path of the desire realm with four aspects, not contemplating the path of the upper realms; this is called reducing an object. When reducing an object, although one also reduces aspects, because it is subsumed under reducing an object, it is not called reducing an aspect; this is the fourth cycle. This fourth cycle is precisely subsumed under one cycle of reducing an object. Just as one reduces the truth of the path of the upper realms, so too does one reduce the aspects of the remaining seven truths. Only among the objects does one not reduce the suffering of desire; reducing the remaining seven truths is called the seven cycles of reducing objects. In general terms, one reduces three aspects each for the eight truths of the upper and lower realms; that is, because one aspect under the suffering of the desire realm is retained and not reduced, while the remaining single aspects of the remaining seven truths are reduced together with their objects, one therefore only speaks of three: three times eight is twenty-four, called the twenty-four cycles of reducing aspects. In actual fact, there are thirty-one cycles of reducing aspects, but because the remaining seven aspects are subsumed under reducing objects, one therefore speaks only of twenty-four. Among the reductions of aspects, the initial reduction of one aspect is called the beginning of middle forbearance; and so on up to when two aspects under the suffering of the desire realm are reduced, where there are only two aspects and a two-moment mind contemplating the suffering of the desire realm; this is called the culmination of middle forbearance. Contemplating the suffering of the desire realm with only one aspect and a one-moment mind is called the highest forbearance. Concerning this middle forbearance: before reducing the path, although one reduces aspects, because one still contemplates the path, one is able to completely cultivate the four truths. When the verse states that "the middle forbearance is the same as the summit stage in contemplating the four truths," it speaks in reference to this. Reaching the culmination of middle forbearance, one contemplates only a single truth, not all four. Furthermore, in middle forbearance, before reducing the path, one cultivates the sixteen aspects. What is called "cultivation" here is merely the cultivation by acquisition; although only one aspect arises, one is able to generate the acquisition and cultivation of those sixteen aspects under the four future truths, and thus it is called cultivation. When the verse states that "middle forbearance is the same as the previous summit stage in cultivating the sixteen aspects," it speaks in reference to this middle forbearance before reducing the path. When this middle forbearance reduces the truth of the path, it cultivates only twelve aspects, not sixteen aspects. Since one has reduced that path, the mind does not aspire to it; therefore, the four aspects under that path also do not arise through cultivation by acquisition. By this reasoning, when reducing the truth of cessation, one cultivates only eight aspects—that is, because one does not cultivate the four aspects each under those truths of cessation and the path. When reducing the truth of origin, one cultivates only four aspects—that is, because one cultivates only the four aspects under suffering. Therefore, in middle forbearance, there are cultivations of sixteen, twelve, eight, and four aspects. In the stage of the highest forbearance, one also cultivates four aspects; because one brings forth only a one-aspect, one-moment mind to contemplate suffering, one is therefore able to generate the cultivation by acquisition of those four aspects under suffering. Question: "In the stage of the highest forbearance, having reduced those three aspects, why does one cultivate those aspects that were reduced?" Answer: "Although one has reduced those aspects, because one has not reduced the truth itself, an aspiring mind arises, and therefore one attains the cultivation of those reduced aspects. The cultivation of reduced aspects in middle forbearance is explained according to this same reasoning. Among the thirty-two aspects, the reason why only one aspect under the suffering of the desire realm is retained is that one intends to enter the path of vision, and therefore it must be retained. The remaining thirty-one are eliminated gradually from back to front according to the order of their names; since objects are eliminated from behind, aspects are likewise reduced from behind." Question: "Which aspect is retained as the single aspect under suffering?" Answer: "There are two kinds of practitioners who enter the path of vision: the first are those of sharp faculties, meaning those inclined to views. Those inclined to views are of two kinds: if they cling to a self, they retain the aspect of non-self; if they cling to what belongs to a self, they retain the aspect of emptiness. The second are those of dull faculties; those of dull faculties are also of two kinds: if they have an excess of pride in self, they retain the aspect of impermanence; if they have an excess of indolence, they retain the aspect of suffering. Furthermore, according to Master Guṇaprabha of the Western Region explaining the reduction of aspects: the four aspects of the suffering of desire are eliminated from behind; for example, for one who enters the path of vision retaining impermanence, first they reduce non-self, next they reduce emptiness, and afterwards they reduce suffering; if one enters the path of vision retaining the aspect of suffering, first they reduce non-self, next they reduce emptiness, and afterwards they reduce impermanence; if one enters the path of vision retaining the aspect of emptiness, first they reduce non-self, next they reduce suffering, and afterwards they reduce impermanence; if one enters the path of vision retaining the aspect of non-self, first they reduce emptiness, next they reduce suffering, and afterwards they reduce impermanence. Just as it is for reducing the four aspects of the truth of the suffering of desire, so it is for reducing the four aspects of the remaining seven truths; that is, the remaining seven truths each have four aspects which correspond to these four aspects of the suffering of desire, and their reduction is stated by aligning them according to the sequence of their names. For instance, for one who enters the path of vision with impermanence: regarding the path of the upper realms, they first reduce release, next reduce practice, next reduce fitness, and afterwards reduce path, because 'path' corresponds to 'impermanence', and thus it is reduced last; if one enters the path of vision with the aspect of suffering: regarding the path of the upper realms, they first reduce release, next reduce practice, next reduce path, and afterwards reduce fitness, because 'fitness' corresponds to 'suffering', and thus it is reduced last; if one enters the path of vision with the aspect of emptiness: regarding the path of the upper realms, they first reduce release, next reduce fitness, next reduce path, and afterwards reduce practice, because 'practice' corresponds to 'emptiness', and thus 'practice' is reduced last; if one enters the path of vision with the aspect of non-self: regarding the path of the upper realms, they first reduce practice, next reduce fitness, next reduce path, and afterwards reduce release, because 'release' corresponds to 'non-self', and thus it is reduced last. The reduction of the four aspects each of the remaining six truths should be explained following the preceding. To subsume the preceding meaning, citing the treatise in summary: 'The yogin gradually reduces and gradually summarizes the aspects (the thirty-two aspects) and objects (the upper seven truths) of each noble truth, regarding the antidotal path of the form and formless realms and so forth (and so forth meaning the remaining seven truths) (explaining the meaning of reduction), up until there are only two moments of mental attention contemplating the objective sphere of the noble truth of the suffering of the desire realm; up to this point is called the middle stage of forbearance. Immediately following this stage, an eminent root of goodness arises, of one aspect and one moment, called the highest forbearance, because this root of goodness, once arisen, does not continue in succession.' (The explanation says: because it is only a single moment, it does not continue in succession. The above passage of the treatise has the same meaning as stated before.)"

23.22

"The worldly supreme [dharmas] are also like this": immediately following the highest forbearance, the worldly supreme dharmas arise. These worldly supreme dharmas take only the suffering of desire as their object and consist of only a one-aspect, one-moment mind, the same as the previous highest forbearance; therefore, it says "are also like this." Because this is with outflows, it is called "worldly." Because it is the most supreme among the worldly, it is called "supreme." These worldly supreme dharmas possess human effort, being free from a cause of the same category, and induce the arising of the path of vision; hence they are called the most supreme.

23.23

"[They are] all wisdom, five [aggregates], excluding acquisition": presenting their intrinsic nature. Because these four—heat and the rest—have the nature of applications of mindfulness, they all have wisdom as their intrinsic nature. If taken together with their companions, they all have the nature of the five aggregates (possessing morality concurrent with concentration, which is called the aggregate of form; the remaining four are understandable). These four—heat and the rest—have acquisition that can acquire them; among their companion entities, acquisition is not the intrinsic nature of the four roots of goodness, heat and the rest, and therefore it says "excluding acquisition." After emerging from the path of vision, there is the post-dharmic acquisition by which one acquires this heat and the rest; the acquisition upon heat and the rest may indeed be made present by a noble one. If this heat and the rest had acquisition as their intrinsic nature, how could the roots of goodness of heat and the rest manifest again for a noble one? That is to say, because heat and the rest are the preparatory practices for the noble path, once the noble fruit is attained, it is not reasonable for them to arise; therefore, the intrinsic nature of heat and the rest is not acquisition.

23.24

From here is the second [section], distinguishing them through various gates. The treatise states: "Having already determined the intrinsic nature and characteristics of the roots of goodness that are produced, we should next determine their specific distinctions." The verse states:

23.25

"These aids to penetration,
All four are formed by cultivation;
[Based on] six levels, two on seven;
Relying on the body in the desire realm, nine;
Three, female and male attain both;
The fourth, for females, is also like this;
The noble abandon [them] by losing the level;
Worldlings, by the end of life;
The first two are also abandoned by falling away;
Relying on the fundamental, one definitely sees the truths;
Once abandoned, what is acquired is not the former;
The two abandonments have the nature of non-acquisition."

23.26

Explanation: The first line indicates [them]. The second line clarifies their subsumption under cultivation. The third line clarifies the levels they rely on. The fourth line clarifies the bodies they rely on. The fifth and sixth lines clarify the attainment of both by males and females. The seventh, eighth, and ninth lines clarify the characteristics of abandonment. The tenth line clarifies how long or recent the attainment is. The eleventh line clarifies that what is acquired is not the former. The twelfth line clarifies the intrinsic nature of abandonment.

23.27

"These aids to penetration": indicating [them]. These four—heat and the rest—are called the aids to penetration (nirvedhabhāgīya). The three noble paths of vision, cultivation, and the stage beyond learning are all called "penetration" (nirvedha). "Pene-" (决) means decisive severance, because they can decisively sever doubt. "-tration" (擇) means discrimination, meaning they can distinguish the characteristics of the four truths. The path of vision is called the "penetration portion" (決擇分) because it is a portion of penetration. Because these four—heat and the rest—induce the path of vision and are capable of being in accord with it, they are called aids to penetration.

23.28

"All four are formed by cultivation": because these four—heat and the rest—rely on concentrated levels, they are subsumed under what is formed by cultivation.

23.29

"Six levels": the gate of relying on levels. The four wholesome [roots], heat and the rest, commonly rely on six levels, namely: the threshold, the intermediate, and the four dhyānas. They are absent in the desire realm because it is not a concentrated level. They are also absent in the formless realm: that is to say, heat and the rest are retinue to the path of vision, and because the formless realm has no path of vision, it has no heat and the rest. "Two on seven": "two" refers to heat and the summit. The word "or" reveals the explanation of Master Ghoṣaka, who said that heat and the summit commonly rely on seven levels, adding the desire realm to the previous six levels.

23.30

"Relying on the body in the desire realm, nine": the gate of relying on bodies. These four—heat and the rest—arise only relying on the bodies of humans and devas of the desire realm, excluding Uttarakuru: the three continents of the human destiny and the six desire heavens. Arising in these nine bodily states, they rely only on desire because [those beings] can feel revulsion toward suffering. The first three roots of goodness initially arise in the three continents, and upon subsequent birth into the six heavens, they may also continue to manifest. The fourth root of goodness also initially arises in the heavens; that is, because the fourth wholesome [root] is only a single moment, it can initially arise in both human and deva destinies.

23.31

"Three, female and male attain both": these four roots of goodness rely only on males and females, not on ṣaṇḍhas and the like. For the first three roots of goodness, females and males attain both. As for a male attaining both: that is to say, a male attains the wholesome roots of a male, and also attains the wholesome roots of a female. As for a female attaining both: that is to say, a female attains the wholesome roots of a female, and also attains the wholesome roots of a male; hence it is called "attaining both." Because for the three, heat and the rest, a male may transform into a female body and a female may transform into a male body, for the three, heat and the rest, females and males attain both.

23.32

"The fourth, for females, is also like this": for the fourth root of goodness, females attain two kinds, the same as the previous heat and the rest; therefore, it says "is also like this." That is, a female attains the wholesome roots of a female, and also attains the wholesome roots of a male, because a female may transform into a male body. As for the fourth root of goodness, a male attains only one: that is, a male attains only the wholesome roots of a male body and does not attain those of a female, because he has already attained the analytical cessation of a female body.

23.33

[As for] "The noble relinquish by losing the stage; ordinary beings, by the end of life": this explains the meaning of relinquishing. When a noble one relinquishes the four roots of goodness—Heat and the rest—it is by relinquishing through the loss of the stage. That is, relying on this stage one attains this root of goodness; if one migrates to a higher stage, this stage is then lost, and at the time when this stage is lost, the root of goodness is only then relinquished. If one dies in this stage and is reborn back into this stage, because one does not lose the stage, Heat and the rest are not relinquished. When an ordinary being relinquishes, it is solely through the end of life; whether an ordinary being loses or does not lose the stage, at the time when life ends, they inevitably relinquish Heat and the rest. This is because ordinary beings lack the capital of the path of seeing, and thus relinquish at the end of life.

23.34

[As for] "The first two are also relinquished through retrogression": this means that ordinary beings, regarding Heat and Summits, also relinquish them through retrogression; noble beings do not. Ordinary beings also have no relinquishment through retrogression with respect to Acceptance and the supreme mundane dharmas.

23.35

[As for] "Relying on the fundamental [absorptions], one will definitely see the truths": if ordinary beings give rise to Heat and the rest relying on the four fundamental [dhyānas], in this life they will definitely enter the path of seeing, because their revulsion toward saṃsāra is extremely keen.

23.36

[As for] "Having relinquished, what is acquired is not the former": after relinquishing Heat and the rest, when one later cultivates and attains them again, that which is attained is definitely not what was formerly relinquished; one attains only what was not previously attained. Because the good of Heat and the rest has never been fully cultivated, requiring great preparation before it is cultivated and attained, one therefore attains what has not been attained before and does not attain what was formerly relinquished. If Heat and the rest were formerly relinquished due to passing through another life, upon meeting a skilled teacher of the Dharma who clearly understands the stages, one immediately gives rise to Summits and the rest. If one does not meet [such a teacher], one cultivates and attains them beginning anew from Heat.

23.37

[As for] "The nature of both relinquishments is non-acquisition": the two relinquishments of loss and retrogression take non-acquisition as their essential nature, because they relinquish acquisition.

23.38

Hereafter is the second section, explaining the beneficial powers of the roots of goodness. The treatise states: "What beneficial powers are there in attaining these roots of goodness?" The verse says:

23.39

"From Heat, one will definitely reach nirvāṇa; from Summits, one will never cut off the roots of good;
From Acceptance, one will not fall into bad destinies; from the Supreme, one enters the detachment from rebirth."

23.40

The commentary says: Although one in the stage of Heat retrogresses, cuts off the roots of goodness, creates the unmediated karmas, and falls into the three bad destinies, one will not undergo long transmigration, because one will definitely reach nirvāṇa. If one attains the summit dharma, although there is retrogression and the like, one will definitely not cut off roots of goodness. If one attains the dharma of Acceptance, although it is relinquished at the end of life, there is no retrogression, and one does not fall into bad destinies. If in the lower stage of Acceptance, one attains non-analytical cessation regarding the two bad destinies. If reaching higher Acceptance, one attains non-analytical cessation regarding egg-birth, moisture-birth, the gods of non-conception, Uttarakuru, the realm of the Great Brahmā King, as well as the bodies of the ṣaṇḍha, the paṇḍaka, the double-sexed, and the eighth existence and so forth, together with the defilements to be abandoned by seeing. In these birthplaces, bodies, existences, and defilements, one attains non-analytical cessation, because one in the stage of higher Acceptance will definitely enter the path of seeing and achieve the noble fruition; hence, one attains non-analytical cessation regarding egg-birth and the rest. As for the defilements to be abandoned by seeing, although they are not yet severed, because they definitely will not arise, one attains non-analytical cessation. Although the supreme mundane dharma still belongs to an ordinary being, it can unmediatedly give rise to entrance into the detachment from rebirth of the correct nature. "Detachment from rebirth of the correct nature" is a name for the path of seeing.

23.41

Hereafter is the fourth section, explaining the transference of the faculties across the three vehicles. The treatise states: "Each of these four roots of goodness has three grades, because of differences in the lineages of the śrāvakas and so forth (and so forth includes pratyekabuddhas and buddhas). Once a root of goodness has already arisen according to whichever lineage, can that person be transferred toward another vehicle or not?" The verse says:

23.42

"Transferring the śrāvaka lineage, with two one becomes a buddha, with three the other;
The rhinoceros-horn and the Buddha have no transference, because they achieve awakening on a single seat."

23.43

The commentary says: With the śrāvaka lineage, in the two stages of Heat and Summits it is possible to transfer to become a buddha. If one has attained the stage of Acceptance, there is no principle of becoming a buddha. A bodhisattva, in benefiting sentient beings, must go to the bad destinies; Acceptance transcends the bad destinies, so one does not become a buddha.

23.44

Regarding "with three the other": "the other" refers to the pratyekabuddha; being outside the Buddha vehicle, it is named "the other." Because the three of Heat, Summits, and Acceptance of the śrāvaka lineage can all be transferred to become the pratyekabuddha vehicle, it is called "with three the other."

23.45

Rhinoceros-horn pratyekabuddhas and the Buddha, the World-Honoured One, definitely have no transference of nature in the stages of Heat and the rest. This means that these two noble ones, relying on the fourth dhyāna, achieve awakening on a single seat; therefore there is no possibility of transference. In Sanskrit, it is called bodhi, which is translated here as "awakening." Bodhi in the three vehicles all takes the knowledge of exhaustion and the knowledge of non-arising as its essential nature. "A single seat" means that from the stage of Heat until bodhi, they do not rise from the seat. Because the fourth dhyāna is an unshakeable, most extremely sharp samādhi, it is fit to serve as the support for the rhinoceros-horn [pratyekabuddhas] and buddhas.

23.46

Hereafter is the fifth section, explaining the duration until attaining the fruit. The treatise states: "Is there anyone who initially cultivates the preparatory path in this life and brings forth the factors leading to penetration in this very life? If not so, how is it?" The verse says:

23.47

"The preceding factors leading to liberation, at the quickest, liberate in three lives;
Composed of hearing and reflection, they are of three karmas, planted in the three human continents."

23.48

The commentary says: For the factors leading to penetration to arise in this life, one must have given rise to the factors leading to liberation in a previous life. For all who initially cultivate the factors leading to liberation, they attain liberation at the quickest in three lives: that is, in the first life one gives rise to the factors leading to liberation; in the second life one gives rise to the factors leading to penetration; in the third life one is only then able to enter the noble [path] and even attain arhatship. For a śrāvaka, it is at the quickest three lives and at the slowest sixty kalpas; for a pratyekabuddha, it is at the quickest four lives and at the slowest one hundred kalpas. The factors leading to liberation are accomplished through hearing and reflection; because they pertain only to the dispersed stage, they take the three karmas as their essential nature.

23.49

The factors leading to liberation are planted only in the three continents of humans. They are absent in the three bad destinies, because those lack wisdom (prajñā). They are also absent among the gods, because they lack revulsion toward suffering. As for being absent in the northern continent [of Uttarakuru], it is because it lacks the mind of revulsion and wisdom. Furthermore, giving a single meal, upholding a single precept, and the like, deeply rejoicing in liberation, dedicating toward the pursuit of bodhi, sustained by the power of vows, is then called planting the factors leading to liberation.

23.50

Hereafter is the third major text section, distinguishing persons in reference to the three paths. Therein are three parts: first, explaining the establishment of the three paths; second, explaining the seven kinds of noble persons; third, explaining the fulfillment of those in training and beyond training.

23.51

Under explaining the establishment of the three paths, there are two parts: first, explaining in reference to the stage of direct realization; second, in reference to cultivating the path beyond training.

23.52

Under explaining in reference to direct realization, there are two parts: first, explaining the sixteen mental states; second, establishment in accordance with stage.

23.53

Under explaining the sixteen mental states, there are four parts: first, explaining the sixteen mental states proper; second, explaining the stages upon which the sixteen mental states rely; third, explaining the sequence of acceptances and knowledges; fourth, explaining the difference between the paths of seeing and cultivation.

23.54

First, explaining the sixteen mental states: the treatise states: "Among them, the paths of preparation have already been explained, with the supreme mundane dharma as their culmination. It should now be stated: from this, what further path arises?" The verse says:

23.55

"Immediately following the supreme mundane, having the suffering of the desire realm as object,
Arises the untainted acceptance of dharma; following acceptance arises the knowledge of dharma;
Next, having the suffering of the remaining realms as object, arise the subsequent acceptance and subsequent knowledge;
Taking the truths of origin, cessation, and path as objects, each gives rise to four in the same way.
Such sixteen mental states are called the direct realization of the noble truths;
These are in total of three kinds: namely, the differences of seeing, object, and function."

23.56

The commentary says: Immediately after the supreme mundane root of goodness, taking the noble truth of suffering of the desire realm as cognitive object, an untainted dharma arises, called the acceptance of the knowledge of the dharma of suffering. Immediately after the acceptance of suffering, taking the truth of suffering of the desire realm as object, the knowledge of dharma next arises, called the knowledge of the dharma of suffering. Immediately after this knowledge, next taking the noble truth of suffering of the remaining realms (the upper two realms) as cognitive object, there arises subsequent acceptance of knowledge, called subsequent acceptance of the knowledge of suffering. Immediately after this acceptance, taking this very cognitive object, there arises subsequent knowledge, called subsequent knowledge of suffering. Just as there are these four mental states taking the truth of suffering as object, so each gives rise to four taking origin, cessation, and the path as objects as well: that is, after the subsequent knowledge of suffering, taking the truth of the origin of desire as object, the acceptance of the knowledge of the dharma of origin arises; immediately after this acceptance arises the knowledge of the dharma of origin. Immediately after this knowledge, taking the truth of origin of the upper realms as object, the subsequent acceptance of the knowledge of origin arises; immediately after this acceptance arises the subsequent knowledge of origin. Immediately after this knowledge, taking the truth of cessation of desire as object, the acceptance of the knowledge of the dharma of cessation arises; immediately after this acceptance arises the knowledge of the dharma of cessation. Immediately after this knowledge, taking the cessation of the upper realms as object, the subsequent acceptance of the knowledge of cessation arises; immediately after this acceptance arises the subsequent knowledge of cessation. Immediately after this knowledge, taking the truth of the path of desire as object, the acceptance of the knowledge of the dharma of the path arises; immediately after this acceptance arises the knowledge of the dharma of the path. Immediately after this knowledge, taking the truth of the path of the upper realms as object, the subsequent acceptance of the knowledge of the path arises; immediately after this acceptance arises the subsequent knowledge of the path. Therefore, there are four mental states for each of the four truths, constituting sixteen mental states. As for the acceptance of the knowledge of the dharma of suffering: 'dharma of suffering' is the dharma of the truth of suffering; acceptance having the dharma of suffering as its cognitive object is called 'the acceptance of the dharma of suffering.' Knowledge is the result of acceptance, being a result of uniform outflow. Knowledge is exclusively untainted; in order to indicate that this acceptance is also exclusively untainted, the subsequent uniform outflow is adduced as the designating distinction. For acceptance to be [called] knowledge is to name it from the result. Just as with a flowering and fruiting tree, the tree is not the flowers or fruit, but because it bears flowers and fruit, it is called a flowering and fruiting tree. Acceptance is also like this: because it generates the knowledge of dharma, it is called the acceptance of the knowledge of dharma. As for the knowledge of the dharma of suffering: because it takes the dharma of suffering as object, it is called the knowledge of the dharma of suffering. The preceding acceptance, abandoning defilements, is called the path of non-interruption; the subsequent knowledge, realizing cessation, is called the path of liberation. As for the subsequent acceptance of the knowledge of suffering and the subsequent knowledge of suffering: these cognitive objects and knowledges are similar to the preceding ones, hence the designation 'subsequent' (lit. 'type') is established. Thus the treatise states: 'Because it first directly realizes the true principle of dharmas, it is called the knowledge of dharma. Since the subsequent cognitive objects and knowledges are similar to the preceding, the designation "subsequent" is established. As it is with suffering, so it is with each of the four mental states for the remaining [truths of] origin, cessation, and path; explaining in accordance with this principle, it can be understood upon reflection.'

23.57

These sixteen mental states collectively are called the direct realization of the noble truths, meaning directly observing the noble truths before oneself. There are three kinds of this: first, direct realization through seeing, exclusively untainted wisdom clearly seeing the truths; hence it is called direct realization through seeing. Second, direct realization through cognitive object, where this untainted wisdom and the minds and mental factors associated with wisdom share the same cognitive object; hence it is called direct realization through cognitive object. Third, direct realization through function, meaning the aforementioned associated [factors] and other co-existent [factors] share the same activity; hence it is called direct realization through function. 'Other co-existent factors' refers to the discipline co-arising with the path and the four characteristics such as arising, because they are co-existent causes; hence they are called co-existent. Furthermore, the treatise explains that attaining the acceptance of the knowledge of the dharma of suffering is called entering into the detachment from rebirth of the correct nature. The defilements to be abandoned by seeing cause sentient beings to fall into bad destinies and experience severe suffering, just as raw food in the body of a sentient being produces distress and afflictions; hence they are called 'raw' (birth/raw, jāta). Alternatively, because defilements of seeing prevent the roots of goodness from becoming fully ripe, they are called 'raw.' The path of seeing is able to transcend them; hence it is called 'detachment from the raw/rebirth' (niyāma/viviktatva). 'Correct nature' refers to nirvāṇa; because the path of seeing can realize it, it is called 'detachment from rebirth of the correct nature'—the detachment from rebirth of the correct nature, an appositional compound interpreted as a dependent determinative (tatpuruṣa). Alternatively, this path of seeing is itself called the correct nature, because it is noble correct nature; correct nature is itself detachment from rebirth, a descriptive determinative (karmadhāraya). Moreover, this path of seeing is also called the determination of the correct nature, meaning definitely grasping nirvāṇa, or definitively understanding the characteristics of the truths; hence it is called 'determination.' If the correct nature is nirvāṇa, it is the determination of the correct nature; if the correct nature refers to the path of seeing, correct nature is determination; the two explanations are the same as before. Regarding the acceptance of the knowledge of the dharma of suffering, it is called 'entering' because one enters it for the first time; hence it obtains the name 'entering.'

23.58

Hereafter is the second section, explaining the stages relied upon. The treatise states: "The direct realization possessing sixteen mental states has already been distinguished; upon what stage do these sixteen mental states rely?" The verse says:

23.59

"They all, together with the supreme mundane,
Rely uniformly on a single stage."

23.60

The commentary says: Because the supreme mundane dharma induces the path of seeing, the sixteen mental states and that supreme mundane dharma rely uniformly on a single stage. As stated previously, the supreme mundane dharma generally relies on six stages; therefore, the present path of seeing also relies exclusively on six stages.

23.61

Hereafter is the third section, explaining the sequence of acceptances and knowledges. The treatise states: "For what reason must there definitely be such acceptances and knowledges arising in alternation, in sequence before and after?" The verse says:

23.62

"Acceptances and knowledges are in sequence
The paths of non-interruption and of liberation."

23.63

The commentary says: Acceptance is the path of non-interruption: in terms of the acquisition of the abandonment of defilements, it is not obstructed by the acquisition of defilements; hence it is called 'non-interruption.' Knowledge is the path of liberation: it has already been liberated from the acquisition of defilements, and it arises simultaneously with the acquisition of disjunction; hence it is called 'liberation.' The sequence of acceptance and knowledge in principle must be like this, just as in the world one expels a thief and closes the door: acceptance is like expelling the thief, and knowledge is like closing the door.

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Linked texts (1)

俱舍論頌疏論本 — Classical Chinese