瑜伽論記 1

English (machine translation) 1

Language: English

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Fascicle One of the Basic Text of the Śāstra

At the outset of opening the śāstra, it is distinguished into six gates: first, narrating its purpose; second, clarifying its provenance; third, explaining its doctrinal essence; fourth, showing the basket to which it belongs; fifth, interpreting the title; sixth, explaining the basic text.

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First, as for narrating its purpose, what are the purposes of this śāstra? As explained in the Commentary, there are ten sets of paired conditions: First, it is for the long endurance of the Dharma and for the benefit of sentient beings. Second, it is to reveal anew the holy teachings that have already been eclipsed, to double the flourishing of those that have not yet been eclipsed, and to enable those among sentient beings who possess gotras to transcend birth and death, while enabling those without gotra to escape the miserable destinies. Third, it is to abandon both nihilistic views and substantialist views. Fourth, it is to mature persons of the bodhisattva gotra so that, relying solely on the Great Teaching, they generate skillful means and wisdom throughout the texts, meanings, practices, and fruitions of all vehicles, sever hindrances, attain the fruit, and benefit both self and others; and also to cause those of the two vehicles and those without gotra to likewise rely on the Great Teaching so that each, in regard to the texts, meanings, practices, and fruitions of their own vehicle, generates wisdom to sever or subdue [defilements], attains the fruit of their own vehicle, and leaves behind the miserable destinies. Fifth, it is to generate faithful understanding in those who cling to false teachings and do not believe in the Mahāyāna, as well as in those who are confused by or slander the diverse intentions within the profound sūtras. Sixth, it is to gather and benefit both those who delight in concise treatises and those who delight in extensive ones. Seventh, it is to establish the correct treatise and refute the heterodox. Eighth, it is to clarify the existence and nonexistence of the three natures, as well as the four Dharma-gates of mundane reasoning and the realization of the ultimate truth. Ninth, it is to open the two rational gates of conventional adaptation and ultimate reality so that they may know that the teachings of the two baskets and the three baskets are not contradictory, and to open the four rational gates of causes and conditions, consciousness-only, signlessness, and tathatā so that there may be distinction in their cultivation of contemplative practice. Tenth, it is to show the distinctions of objects so that they may know the differences in substance, characteristics, and stages among all phenomena, and to show the distinctions of practice so that they may know the differences in expedients, foundations, and fruitions among the three vehicles. Various conditions of purpose such as these, which are stated in various ways across different sūtras and treatises, should all be known as the purpose of this śāstra.

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Second, as for clarifying its provenance, according to the Commentary and other sources, it is said: After the Buddha entered nirvāṇa, māratic occurrences arose in profusion, sectarian attachments rivaled one another, and many clung to views of existence. Bodhisattva Nāgārjuna, having realized the Pramuditā-bhūmi, collected the Mahāyāna teaching of signlessness and emptiness and composed the Mūlamadhyamakakārikā and others, thoroughly articulating the genuine essential meaning and removing those views of existence. Great treatise masters such as Āryadeva composed the Śatakaśāstra and others, broadly propagating the great meaning. Because of this, sentient beings once again clung to views of emptiness.

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After nine hundred years, there was a renunciant named Asaṅga, rendered in Tang Chinese as Wuzhuo. He resided in the country of Ayodhyā in Central India (the place of his original birth being Gandhāra in North India). Five hundred li west of that country's royal capital, he established a meditation hall, led several hundred disciples, and instructed them in the methods of meditation. Asaṅga as a person had ascended to the first bhūmi, realized the concentration of dharma-illumination, obtained great supernormal faculties, served the Great Benevolent Honored One [Maitreya], and requested him to teach this śāstra and others.

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Bodhisattva Maitreya, responding to Asaṅga's capacity, constantly descended from the Tuṣita heaven into the meditation hall during the night and taught the verses of five treatises for him: first, the Yogācārabhūmiśāstra; second, that called the *Vibhāgayogaśāstra* concerning discernment of contemplation; third, the Mahāyānasūtrālaṃkāra; fourth, the Madhyāntavibhāga; fifth, the Vajracchedikā-prajñāpāramitā. At that time, among the disciples, some saw the radiance but did not see the bodily marks, nor did they hear the instructions; some saw the bodily marks but did not hear the teaching of the Dharma; and some both saw and heard. Yet the era is remote, and their names have already vanished; only Asaṅga was known to gods and humans alike, moving Maitreya's transformation and receiving the various teachings. Now within this treatise, no principle is left unplumbed, no matter unexhausted, no text unexplained, no meaning unexpounded, no doubt undispersed, no attachment unbroken, no practice incomplete, and no fruit unrealized. Unless one were an eminent scholar of profound insight, who could ever harmonize with and join in this? Master Xuanzang, with a capacity surpassing the mundane world, lamented the obstruction in the flow returning to the source; thus he was able to pass beyond the Jade Gate on a distant expedition and tread the golden sands to lay down his life for the Dharma. He reached the monastery of Nālandā in Magadha in Central India, met the great Tripiṭaka master Śīlabhadra, and first heard this śāstra, grasping its text and meaning as if water were poured from one vessel into another. Although he traveled through various kingdoms and thoroughly mastered the marvels of numerous scriptures, in investigating the characteristics of phenomena he gave special contemplation to this text. Later, turning his carriage back to the imperial capital, by imperial decree he began translating this śāstra at Hongfu Monastery on the fifteenth day of the fifth month in the twenty-first year of the Zhenguan era [647 CE], putting down his brush and rising from his seat on the fifteenth day of the fifth month of the twenty-second year [648 CE]. The Sanskrit text of this śāstra has forty thousand verses, each verse being thirty-two syllables, and it was translated into one hundred fascicles. Since the eastward flow of the Buddha's Dharma over long years, although the name of the Śāstra on the Seventeen Stages had been heard, people did not know what the seventeen were! The Dichilun and the Shanjiejing are only the single stage of the Bodhisattvabhūmi; the Juedingzang lun is the beginning of the Viniścayasaṃgrahaṇī; everything else had not yet existed in the Chinese lands. (The Shanjiejing was translated by Guṇavarman, and the Dichilun was translated by Dharmakṣema. It is traditionally reported that during the reign of Emperor Wu of the Liang, in the tenth month of the gengwu year, the fourth year of Taiqing [550 CE], Paramārtha went to the residence of Lu Yuanzhe, Magistrate of Fuchun, and translated the Śāstra on the Seventeen Stages for Ze Qiong and twenty other eminent scholars, only producing five fascicles.) Now for the first time its divisions are complete and its text and meaning are fully illuminated, broadly manifesting a great illumination within the manifold recesses and resonantly sounding a rare voice across the realm. This may truly be called harnessing the chariot on the profound path and opening the secluded barrier within the empty chamber.

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Third, as for explaining its doctrinal essence, the Commentary states below: 'Moreover, the seventeen stages completely subsume all texts and meanings in brief. The subsequent four divisions are all to explain the various essential texts and meanings within the seventeen stages, and therefore do not depart from the stages of yoga practitioners.' Hence, this śāstra takes the seventeen stages as its doctrinal essence.

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Fourth, as for showing the basket to which it belongs, the Commentary states below: 'Although it comprehensively clarifies the objects and so forth of the various vehicles, the speaker's questions, answers, and determinations of the natures and characteristics of all phenomena are intended for the sake of bodhisattvas, so that all may become skillful, cultivate and accomplish the fruition of Buddhahood, and bring infinite benefit and happiness. Therefore, this śāstra belongs to the Abhidharma of the bodhisattva basket, because it desires to cause bodhisattvas to obtain superior wisdom.'

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Fifth, as for interpreting the title, the heading states: 'Yogācārabhūmiśāstra, Maulī Bhūmiḥ, Stage Associated with the Five Groups of Consciousness, the First.' In explanation: 'Yogācārabhūmiśāstra' indicates first the general title of the entire work.

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The original Indian pronunciation is called yoga. Tang Chinese has no exact term, just as *go* encompasses nine meanings with no single name corresponding to it; hence the original phonetic form is preserved. The present retention of 'yoga' is based on the same intention. For the moment, according to one meaning, it is called conjunction. The Commentary explains its essence in general, saying: 'All phenomena such as the objects, practices, and fruitions of all vehicles are called yoga, because they all possess the meaning of conjunction with skill in means.' Here the meaning is that all phenomena of objects, practices, and fruitions belonging to the three vehicles are named yoga. Because their objects, practices, and fruitions—and their practices and fruition phenomena—all possess the meaning of conjunction with skill in means. As for the essence of skill in means: if based on the ten perfections, it takes subsequent wisdom as its intrinsic nature, because it reveals the two skills of internal and external, taking only wisdom among the specific-object mental factors as its essential nature. Now, this skill, according to the explanation in the text below, takes the two phenomena of mental engagement and wisdom as its nature. If one engages the mind in this, one also realizes and penetrates this. Thus object, practice, and fruition are not mutually contradictory; when one focuses the mind and penetrates them in harmony, none of them conflict. According to the Commentary, the three—object, practice, and fruition—are each explained in three distinct ways.

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Among objects, there are general and specific. In the general, it says: 'All objects, because they have the nature of non-inversion, the nature of non-contradiction, the nature of conformity, and the nature of leading to culmination, are in conjunction with correct reasoning, teaching, practice, and fruition, and are therefore called yoga.' In this order, the four objects are in conjunction and non-contradictory with reasoning, teaching, practice, and fruition. The cognitive objects of the minds are called 'objects', and that which is realized by the wisdoms is called 'reasoning'. Reasoning is profound and objects are shallow; as for the objects grasped by the mind, the nature of non-inversion means that what is conceptually grasped is nonexistent. Conditioned and unconditioned phenomena exist, and they do not contradict the reasoning realized by wisdom; the self and phenomena exist [only conceptually]. Where existence and unconditioned phenomena are regarded as nonexistent, that is the inverted nature of objects, which emotional belief takes as such, yet it is not truly so, because it does not accord with correct reasoning. The non-inverted nature of objects is in conjunction with reasoning; that objects do not contradict teaching, can conform to practice, and can lead to the ultimate fruit may likewise be understood by analogy. Alternatively, the four are precisely the fourfold two truths, because these four objects are jointly in conjunction with reasoning, teaching, practice, and fruition.

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In the specific explanation of objects, it cites five scriptures to establish six objects. One: Some say that the four reasonings of dependency and so forth are called yoga, because these four comprehensively subsume all correct reasonings. Or it is said that among the twenty-four unassociated formations, one is named yoga, because cause and fruit correspond. Both of these are explained extensively in various places, such as the Viniścayasaṃgrahaṇī.

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[Two:] The naturelessness of defilement and purity is called yoga, because eliminating contradiction and according with conformity is most supreme; as in the *Mahābrahmaparipṛcchā-sūtra* and others.

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Three: It is said that tathatā is called yoga, because among principles it is the most supreme, and all virtues are in conjunction with it; as in the Laṅkāvatārasūtra.

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Four: It is said that from one phenomenon increasing up to a hundred phenomena, all are called yoga, because although the doctrinal approaches are distinct, their meanings do not contradict; as in the *Mahārtha-sūtra*.

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Five: It is said that aggregates, realms, sense bases, dependent origination, truths, and so forth are all called yoga, because they subsume all objects and accord with capacities and needs; as in the *Vistārtha-sūtra*. In explanation: Among these, the first three are matched respectively to the paratantra, parikalpita, and pariniṣpanna.

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These six objects all possess the four natures of non-inversion and so forth, because they accord with the four kinds of phenomena.

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In the yoga of practice, there are also general and specific. The general says: 'All practices, because they mutually accord, correspond to correct reasoning, conform to correct teaching, and tend toward the correct fruit, are called yoga.'

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Specifically there are seventeen: 1. The *Yogācārabhūmivibhāga-sūtra* says: Correctly cultivating all practices is called yoga, because it comprehensively subsumes all conjunctional practices.

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2. The Samādhirājasūtra says: Cultivating the thirty-seven requisites of enlightenment is called yoga, because this is most supreme among all that conform to the fruit.

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3. The *Mahāṣaḍāyatana-vibhāga-sūtra* says: The path of operating serenity and insight in equality is called yoga, because it is the master of all practices.

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4. The Sāgaramatiparipṛcchā-sūtra says: Cultivating samādhi is called yoga, because in stabilizing the mind to initiate practice, this is strongest.

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5. The Prakaraṇāryavācāśāstra and others say: The four phenomena of faith, aspiration, expedient means, and vigor are called yoga, because these four generally generate all practices.

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6. The stage arisen from hearing specifically distinguishes the nine worldly and transmundane paths as yoga, because their stages of meeting principle and eliminating delusion are distinct and supreme.

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7. The stage arisen from cultivation generally distinguishes the cultivation of all antidotal paths as yoga, because for those who delight in conciseness, it speaks of cultivation in general.

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8. Some places say: The non-inverted wisdom that has the various stages as its object is called yoga, because it is supreme among practices.

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9. Some places say: Skill in means, or simply means, is called yoga, because mental engagement and wisdom are supreme in initiating practice, or supreme in respect to the initial awakening.

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10. The *Guṇatattvārtha-sūtra* [says]: Contemplations of various dependent originations are called yoga, because they are most essential for transcending birth and death.

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11. The *Samyakpratipatti-sūtra* says: The eightfold noble path of right view and so forth is called yoga, because in advancing to the city of nirvāṇa, this is supreme.

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12. The Vinayasūtra says: Cultivating morality and so forth is called yoga, because the trainings in morality, concentration, and wisdom are supreme among causes.

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13. The *Mahārtha-sūtra* says: Cultivating all worldly and transmundane practices through their distinctions of stages are all called yoga, because the stages of correct practice are mutually harmonious. The above speak of practices common to the three vehicles; the four below pertain solely to the Great [Vehicle].

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14. The Prajñāpāramitā-sūtra says: Mental engagement contemplating emptiness is called yoga, because in giving rise to great practice, this is most supreme.

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Fifteenth, that sūtra further states: 'Excellence of paramita is named yoga.' Because it guides the Mahāyāna practice, it is remarkably superior.

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Sixteenth, it states elsewhere: 'The non-conceptual concentration subsumed by this perfection of wisdom is named yoga.' Because it is able to generate all superior virtues.

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Seventeenth, it states elsewhere again: 'The bodhisattva's simultaneous and equal functioning of wisdom and compassion is named yoga.' Because it can realize the great unlocated nirvāṇa.

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Within the yoga of fruition, there are also general and specific [explanations]. The general [explanation] says: Because all fruitions mutually accord with one another, conform to correct principle, accord with correct teaching, and match correct causes, they are called yoga.

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In the specific explanations, seven teachings are cited: First, the Arthavibhaṅga-sūtra says: 'The powers, fearlessnesses, and unshared qualities of a Buddha are named yoga. Because they subdue all māras, control heterodox doctrines, and surpass the other vehicles.'

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Second, the Viśiṣṭa-sūtra says: 'The Buddha's unlocated nirvāṇa is named yoga. Because it does not abide anywhere unto the limits of the future.'

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Third, the Mahārtha-sūtra says: 'The non-conceptual wisdom and great compassion of the Buddha-stage are named yoga. Because benefiting oneself and benefiting others are ever inexhaustible.'

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Fourth, the *Yogācārabhūmi-nirdeśa-sūtra says: 'The virtues of the Buddha-stage are all named yoga. Because they exhaust the dharma realm without cessation or exhaustion.'

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Fifth, the *Triyānaguṇavibhaṅga-sūtra says: 'The fruitional virtues of the three vehicles are named yoga. Because they all correspond equally with correct principle and so forth.'

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Sixth, the *Buddhastotra-śāstra says: 'The three bodies and three virtues are all yoga. Because all fruitional virtues are inseparable.'

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Seventh, the *Arthasaṃgraha-śāstra says: 'The assemblies of conditioned and unconditioned virtues subsumed by the stage of fruition are all yoga. Because they equally attain the ultimate stage of harmonious integration.' This explains object, practice, and fruition as yoga.

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Regarding the word "and so forth" stated earlier at the initial heading, the Commentary further says: 'Such sacred teachings are also named yoga, because they match correct principle, accord with correct practice, and lead to the correct fruition.' This text is easily understood; since principle is included within the object, it is not mentioned again. Another view holds: Directly taking the meditative practices of the three vehicles is what is termed yoga. Because by repeatedly cultivating and advancing, conforming to principle and according with practice, one obtains superior fruition, therefore the objects, fruitions, and sacred teachings—being the objects of yoga, the fruitions of yoga, and the expounders of yoga—are also named yoga.

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However, observing what precedes and follows, the interpretations past and present are combined into four categories: first, taking only practice; second, taking object, practice, and fruition; third, taking these three together with teaching; fourth, taking these three concurrently. As the Commentary explains: 'The interpretations transmitted from before are: 1. object, 2. principle, 3. practice, 4. fruition, 5. once the attainment of fruition is complete, benefiting sentient beings and delivering living things, matching the medicine to the illness.'

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Before and after, there are four kinds in total. One interpretation says: Because there are four meanings herein, it is called conjunction (yoga): 1. teaching and principle profoundly unite; 2. practice and fruition mysteriously tally; 3. cognition and object directly harmonize; 4. emptiness and existence are non-dual.

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For if teaching does not unite with principle, it will conflict and be difficult to enter; if practice does not tally with fruition, the effort of cultivation is in vain; if cognition does not harmonize with the object, the function of discerning things will be distorted; if existence is not identical to emptiness, sentiments of grasping and rejecting will arise.

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The Sanskrit word ācārya is translated here as master (shi). It has the function of tuning and transforming, fashioning things to suit their capacities; it is a eulogistic designation by which the multitudes of disciples emulate him.

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The Commentary explains: Practitioners of the three vehicles gradually cultivate and practice such yoga through hearing, thinking, and so forth, fulfilling it according to their lot, and in turn train and transform sentient beings; thus they are named yoga masters. Alternatively, the Tathāgatas, having completely realized yoga, maintain this yoga as appropriate and train and transform all noble disciples and so forth, causing them to gradually cultivate correct practice; thus they are named yoga masters.

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The Sanskrit says bhūmi, which is translated here as stage (or ground, di), meaning generating, producing, and maintaining. From the five consciousnesses at the beginning to the remainderless [nirvāṇa] at the end, from ordinary beings to noble ones, causes and fruitions are fully equipped without exception; all possess the ability to generate, produce, and maintain, having an analogy to the earth (ground); hence it is so named.

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The Commentary explains: 'Stage' (bhūmi) means objective sphere, basis, range of movement, or the meaning of being subsumed; it is the objective sphere traversed by the yoga master, hence named stage, like the ground of dragons and horses, traversing only within this and not going outside. Or, the yoga master relies on this place to increase his own qualities, hence it is named stage, like land for planting and harvesting. Or, the wisdom subsumed by the yoga master's stage manifests relying on this, and increases relying on this, hence it is named stage, like ground of precious jewels. Or, the yoga master moves within this and enjoys his own qualities, hence it is named stage, like the ground of the bull king. Or, the Tathāgatas are named yoga masters, and their equality wisdom and so forth move in the realm free from all conceptual elaboration, within the yoga of unlocated nirvāṇa; because it is subsumed by that, it is named stage. Or, because the seventeen stages are subsumed by and belong to all yoga masters, like a king's territory. Therefore it is named Yogācārabhūmi.

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The explanation says: For the objective sphere and what is subsumed, there is each only one explanation; for basis and practice, each has two explanations, making six explanations in total.

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The Sanskrit says śāstra, which is translated here as treatise or commentary (lun).

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A treatise says: Deciding through questions and answers the nature and characteristics of all dharmas is therefore named a treatise.

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The Abhidharmakośa says: Instructing students, it is therefore called a treatise.

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Thus, the master possesses yoga; the 'master of yoga' is a genitive tatpuruṣa compound. The 'stage of the yoga master' is also a genitive tatpuruṣa compound. Yoga is itself the stage; the two entities are not distinct. The stage is what is explained; that which explains it is the treatise.

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The 'treatise on the stage of the yoga master' is also a genitive tatpuruṣa compound, combined as Yogācārabhūmiśāstra. There are three explanations. The Commentary asks: 'Since this treatise has five divisions, why is it only titled Yogācārabhūmi?'

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The answer has three explanations: In the first explanation, the first division is named 'Stage'. The latter four are not named 'Stage'; hence it says: 'It is titled on the basis of the first division, so there is no fault.' In the second explanation, all dharmas are the stage of the yoga master, because the yoga master uses all dharmas as basis and condition; here, for brevity, seventeen are temporarily spoken of. In the third explanation, the seventeen stages completely subsume all texts and meanings, and briefly exhaust the latter four divisions, which all serve to explain the essential texts and meanings within the seventeen stages; therefore, they do not depart from this either.

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The latter two explanations hold that all five [divisions] are called stages. If one were to only say 'Yoga Stage', one would not know whose stage it is, so the name 'Master' is indicated; if one were to only say 'Master's Stage' without saying 'Yoga', one would not know again which master's stage it is; thus it is collectively called 'Stage of the Yoga Master' (Yogācārabhūmi). If one were to only say 'Yoga Master' without saying 'Stage', it would not be intended to explain merely the nominal master of yoga, but rather to explain the stages and teachings upon which that master relies, in order to make [practitioners] follow and cultivate them, accomplish that master, and realize those stages.

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The phrase 'Within the Maulī Bhūmiḥ' is a distinct title within the sections. The Sanskrit says *mūla*, translated here as 'basic' (ben). These major frameworks and doctrines elucidate the stages; the stages do not illuminate themselves, so five divisions are opened to clarify their import. Although the five divisions are distinct, they converge upon the stages; therefore, the first division is named the 'Basic Stage' (Maulī Bhūmiḥ), as explained earlier. The Sanskrit says *bhāga*, translated here as 'within the division'; a division is a branch or distinct part. Although the treatise comprises one hundred fascicles, discerning the doctrine in terms of the stages, the doctrine is made clear without being tedious, opening into five branches; hence it is called a 'division' (bhāga), and 'within' means interior.

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The phrase 'The Stage Associated with the Five Groups of Consciousness, the First' is the initial title among the stages.

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The Sanskrit says pañca, translated here as five.

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Vijñāna is translated here as consciousness, taking apprehension as its meaning.

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The Commentary explains that naming the five consciousnesses based on their sense faculties has three meanings: first, the faculties such as the eye are the unshared bases of the consciousnesses such as eye-consciousness; second, they directly rely on the eye and so forth, so that the keenness or dullness of the faculties corresponds to the clarity or dimness of the consciousnesses; third, they are simultaneous bases that must coexist, unlike the mental faculty and so forth. The Abhidharmasamuccaya and Vijñaptimātratā say: 'Designating their names according to the faculties possesses five meanings.'

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The Sanskrit says kāya, translated here as body (or group).

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Body has three meanings: physical resistance, basis-body, and collection of entities. The Viniścayasaṃgrahaṇī states: 'Because that upon which the five consciousnesses rely has physical resistance, it is therefore named body.' If so, since the eye and so forth are necessary bases, why are they not called body, but only the body faculty is called body? The former four rely on the body, and the body serves as their support, so it alone is named body. If so, mind also functions relying on the body; why is it not called body? In the form realm, mind functions relying on the body, but in the formless realm it is not so. The eye and so forth must rely on the body faculty to exist, so they may be called body. As the Commentary states: 'Furthermore, because they necessarily do not depart from the base body, just like bodily feeling.' Also, because of the meaning of basis and the meaning of entity, they are equally called bodies, as in the six groups of volition, the six groups of consciousness, and so forth; the former two are unshared, while this is a common designation.

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The Sanskrit says saṃprayukta, translated here as associated (or conjunction).

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The Commentary gives three meanings: First, establishing this stage relying on the five groups of consciousness, it is therefore named associated. As spoken in the Vinaya: discourses associated with kings, discourses associated with thieves; second, the mental factors associated with the five consciousnesses are collectively named associated. Although this stage explains many dharmas, because mind and mental factors are supreme, they are stated distinctively; this means being associated through identity of time, basis, object, and activity; third, the meaning of subsumption and belonging: that is, this stage explains the dharmas subsumed by and belonging to the five groups of consciousness—namely essential nature, basis, object, accompaniment, and activity; hence it is named associated.

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'Stage' is also as explained before.

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The Sanskrit says prathama, translated here as ordinal 'first'; being the very beginning of the seventeen, it is called the first.

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Sixth, in explaining the main text: This treatise contains only the main body, without opening or closing sections. Dividing the text broadly, there are five divisions in total: the first fifty fascicles are named Maulī Bhūmiḥ (Basic Stage), distinguishing in brief and at length the meanings of the seventeen stages; the next thirty fascicles are named Viniścayasaṃgrahaṇī (Compendium of Determinations), summarily gathering and determining the profound, hidden, and essential meanings within the seventeen stages; the next two fascicles are named Vyākhyānasaṃgrahaṇī (Compendium of Expositions), summarily gathering and explaining the models and rules of the various sūtras; the next two fascicles are named Paryāyasaṃgrahaṇī (Compendium of Synonyms), summarily gathering the distinctions of names and meanings of all dharmas in the sūtras; the final sixteen fascicles are named Vastusaṃgrahaṇī (Compendium of Topics), summarily gathering the essential topics and meanings of the Tripiṭaka.

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Within the first division, there are fourteen sections. Although it elucidates the seventeen stages, it combines the three stages of investigation and reflection into one, and combines the two stages with mind and without mind into one. That is: the first half of the first fascicle is the stage associated with the five groups of consciousness. From the second half of the first fascicle through the second and third fascicles, making two and a half fascicles in total, is the mental stage. The next seven fascicles are the three stages of investigation and reflection. The next two and a half fascicles are the samāhita stage. The next one sheet and more in the thirteenth fascicle is the non-samāhita stage. The next approximately one sheet in the thirteenth fascicle is the two stages with mind and without mind. The next part in the thirteenth fascicle together with the fourteenth and fifteenth, making two and a half fascicles in total, is the stage arisen from hearing. The next four fascicles are the stage arisen from reflection. The next one fascicle is the stage arisen from cultivation. From the twenty-first through the first half of the thirty-fourth fascicle, making thirteen and a half fascicles in total, is the śrāvaka stage. The next second half of the thirty-fourth fascicle is the pratyekabuddha stage. From the thirty-fifth through the middle of the fiftieth fascicle, making fifteen and a half fascicles in total, is the bodhisattva stage. The next two sheets and more in the fiftieth fascicle are the stage with remainder. The next final two sheets and more are the stage without remainder.

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Within the stage associated with the five groups of consciousness, it first lists the names of the seventeen stages in question-and-answer format, and later explains them separately. Although the initial text summarizes and lists the seventeen stages, because it is brief, it is explained under the rubric of the stage of the five consciousnesses. Herein there are five parts: 1. question, 2. answer, 3. investigation, 4. manifestation, 5. conclusion. Within manifestation there are two: verses and prose.

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If dividing according to the Commentary, it has four sections: first, general question and answer; second, further inquiry; third, listing the names; fourth, general conclusion.

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The question arises from three causes: First, it is said that the questioner, having previously heard what was taught in the sūtras, did not yet fully understand the meaning of the stages of a yoga practitioner, and therefore posed this question. Or, the author of the treatise, having initially accepted a general request and wishing to explain it, himself artificially raised the question. Furthermore, questioners are of five kinds: first, asking because of non-comprehension; second, asking because of doubt; third, asking by way of a test; fourth, asking with contemptuous intent; fifth, asking out of a desire to benefit and bring joy to sentient beings. The present question is of the fifth kind. It answers only [with the number] seventeen, explains the third interrogation—'What are the seventeen?'—and interprets the verse text.

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"Uddāna" here means "collected bestowal" (jishi). -dāna means "bestowal". Ud- has the sense of "collecting": by means of concise and abbreviated words, it gathers together many dharmas. It bestows them upon all learners to make them easy to accept and uphold, hence it is called "collected bestowal".

1.78

Regarding "associated with samādhi" (samādhisaṃprayukta), although the Commentary explains it, it has not yet exhausted [its meaning]. The intent is to show that the essential nature of the stage of samāhita (meditative equipoise) and the like extends across all five aggregates. If one merely said "samādhi" without saying "associated with", it would refer solely to a single mental factor of concentration (ekāgratā) and would not be able to show that its essential nature extends across the five aggregates. Therefore, the word "associated with" is stated to show that its breadth is identical with the stage of meditative equipoise; this is because they share the same essential nature in horizontally extending across the five aggregates, not because they are identical in vertically extending through the three realms.

1.79

Question: Why does it not say "samāhita and non-[samāhita]", but rather says "associated with samādhi and non-[associated with samādhi]"? What is the intention?

1.80

Answer: The intent is to show the difference between samādhi (meditative concentration) and samāhita (meditative equipoise). Because all that is meditative equipoise extends across the qualities of the five aggregates, and fearing that one might think meditative concentration also [independently] extends across the five aggregates, it therefore says "associated with samādhi". It shows that only when the word "associated with" is present does it extend across the five aggregates; meditative concentration is merely a single mental factor of concentration, and is thus different from meditative equipoise, which is why its name is listed in this way. The verse and the prose differ; although the principle is thus, even if one were to say "associated with meditative concentration", it would still differ in scope from meditative equipoise. Meditative equipoise comprises the five aggregates of the upper two realms, whereas the expression "associated with meditative concentration" has an essential nature that extends across all the five aggregates of the three realms. Nevertheless, for now the distinction is shown with respect to the stages of concentration. Regarding "endowed with such" (evaṃrūpa), the Commentary gives two senses: first, it refers closely to the preceding practices, meaning that through such practices as the stage of hearing and so forth, one attains endowment with the three vehicles and the two fruitions of cessation; second, it refers distantly and comprehensively, meaning that through such stages of object and practice explained above, one is able to accomplish the three vehicles and the two fruitions of cessation; thus the word "such" extends to both [the nirvanic stages] with and without remainder. However, the explanation of the names and the presentation of the essential natures of these seventeen are all as in the Commentary text.

1.81

As for the stage associated with the five groups of consciousness, it is as explained previously under the title.

1.82

The mental stage (manobhūmi) has three meanings: first, the manas among the six faculties; second, the manas among the six consciousnesses; third, subsumed under the seventh [consciousness]; these correspond in turn to the three rounds of explanation. However, the six consciousnesses can also be called "groups" (kāya); in this second explanation, just like mental feeling (caitasikā vedanā), it is only called "manas" and is not given the name "group" because only when there is the sense of an aggregation relying on the same substance can it be named a "group", whereas its basis is non-material, hence it is called mental feeling. Because the first and last two explanations are concise, they do not mention the phrase "associated with the group". Because of this, it is not called the "stage of the mind" (cittabhūmi) or the "stage of consciousness" (vijñānabhūmi).

1.83

The stage with investigation and the like has three meanings: The second master among the commentators says: In the intermediate dhyāna, where investigation has already been detached from desire, it is like entering the desire realm and temporarily suppressing greed through the contemplation of impurity, but not detaching through the six aspects of practice; the Commentary is somewhat difficult [here]. When we come to the explanation of the names of the stages in the fourth fascicle, this will be broadly clarified. The third master explains that in the passage cited by the first master, it speaks only of the three mindless [states] of the upper realms, and does not speak of the mindless sleep of the lower stage. The questioner briefly explains the coarse characteristics, and its meaning is clearly knowable; at the end of that fascicle, the five mindless [states] are themselves explained, wherein it will be fully clarified.

1.84

Meditative equipoise (samāhita) has three meanings: first, being balanced, it can lead [into concentration]; second, it leads toward balance; third, it is led by balance. According to the correct view, the first two pertain only to states with mind, while the latter one extends to states without mind. Meditative equipoise and non-meditative-equipoise comprehensively subsume all the qualities of both states with mind and states without mind in the position of concentration; therefore the verse says "associated with" (samprayukta). The word "associated with" explicitly shows the meaning of conjunction (saṃprayoga). The three meanings of conjunction are as explained previously. The essential nature of the stages also has three meanings; there are commentators [who state]: the stages with and without mind have five meanings and a real meaning, each explained as in the Commentary. Thus, it is shown that the stage of the five groups of consciousness, according to what is appropriate in the tainted and untainted states, has both tainted and untainted five aggregates as its nature, because its simultaneous support extends to the seventh and eighth [consciousnesses]. In this treatise, the text is concise and does not take unconditioned dharmas, because in relation to the five consciousnesses there is no subsumption or belonging, and their relation is distant. The mental stage takes all conditioned and unconditioned dharmas as its essential nature, because the sixth mental consciousness can comprehensively take them as objects. The three stages beginning with that with investigation take exclusively conditioned dharmas, extending across tainted and untainted, as their essential nature in accordance with the consciousnesses and dharmas existing in those three upper and lower stages, because the treatise, in presenting the essential nature of the three stages based on the upper and lower stages, does not speak of the three stages being unconditioned. Or, according to what is appropriate, what is realized in those stages also extends to the unconditioned. The stage of meditative equipoise (samāhitabhūmi) extends across the stages of the upper two realms. It takes the qualities of the five aggregates—with mind, without mind, tainted, and untainted—as its essential nature. The treatise states: "Associated with samādhi"—"associated with" has the sense of conjunction and subsumption. The Commentary further states: "These two stages comprehensively subsume all the qualities of both states with mind and states without mind in the position of concentration."

1.85

The stage of non-meditative-equipoise (asamāhitabhūmi) is not only in the desire realm, but also extends to the upper two realms; its nature is exclusively that of the tainted, conditioned aggregates. Although the Commentary states that reversing the preceding makes it easy to understand, when observing the root of that stage, the tainted and the seven mental applications in the treatise text all belong to this stage. The treatise states: "Or, because of not being purified, it is called the stage of non-concentration; it has only attained the mundane and has not permanently destroyed the latent defilements, having all minds and mental factors;" therefore, it takes all tainted dharmas of the upper two realms and the desire realm as its own nature.

1.86

Regarding the two stages with mind and without mind, the treatise has five rounds of explanation: In the real meaning, the mindless stage takes exclusively unconditioned nirvāṇa without remainder as its essential nature, while the stage with mind comprehensively takes conditioned and unconditioned dharmas as its essential nature, because it does not state that nirvāṇa with remainder is the essential nature of the mindless stage. This is based on the two vehicles; when abiding in the buddha-stage, its mindless stage also extends to the two cessations and also extends to the conditioned, because bodhi is still present and there is no tainted mind, hence it is called mindless. The remaining four approaches merely interpret the literal sense of the text.

1.87

Regarding the two stages of hearing and thinking, if spoken of with respect to the two vehicles according to what is appropriate, they take the tainted and untainted five aggregates as their essential nature. The Commentary explains: "These three stages take the minds and mental factors belonging to the class of the three wisdoms and the fruitions attained by them as their own nature; the unconditioned is not a fruition attained by the contemplation of the two wisdoms of the two vehicles, and hence is not the essential nature of the stage. The untainted is perfumed as seeds by those two wisdoms, and therefore constitutes the nature of the stage." If based on the two [wisdoms] arisen from practice of the bodhisattvas, they also extend to the untainted. The Daśabhūmikasūtra states: "All bodhisattvas from the eighth stage upward are able to bear, think upon, and retain all dharmas that are heard."

1.88

Vasubandhu explains: "These three wisdoms are correlated in this sequence: once there is continuity in the untainted, the wisdom arisen from cultivation itself becomes [that of] hearing and thinking; in this thought-moment of hearing and thinking, it becomes untainted internally, and therefore constitutes the essential nature of the stage." The principle of the wisdom arisen from cultivation extends comprehensively, so it need not wait to be mentioned; since it takes the fruition attained as the essential nature of the stage, one should further examine that text in the commentary on the tenth bhūmi.

1.89

Master Tai says: "From the eighth stage onward, its substance takes exclusively the wisdom arisen from cultivation, and it is nominally designated as hearing and thinking; hearing and thinking are exclusively tainted. Moreover, it is just the wisdom arisen from cultivation: hearing externally is called 'hearing', reflecting internally is called 'thinking', and cultivation and realization are called 'cultivation'. Because it resembles hearing and thinking, borrowing their names, it is spoken of as hearing and thinking. The wisdom of hearing and [the wisdom of] thinking are exclusively tainted."

1.90

Lord Jing says: "From the eighth stage upward, there are tainted minds, which therefore constitute hearing and thinking; otherwise, how could one listen to the Dharma in a pure land without giving rise to the two kinds of minds—indeterminate and unwholesome? Toward dharmas previously attained, one does not give rise to preparatory effort, whereas toward those not yet attained, with hearing and thinking as the prerequisite, there is also preparatory effort. That which is without preparatory effort refers to what has previously been attained."

1.91

The transmission of Master Lingjun says: "In the Western region, there are altogether two interpretations: first, agreeing with the former meaning; second, agreeing with the latter meaning." Master Ji says: "We now take the view that from the eighth stage upward, for bodhisattvas of sharp faculties in an untainted continuum, within a single wisdom arisen from cultivation they are able to give rise to three functions, which are then called the three wisdoms; this principle is also without fault. Just as the two feelings of joy and pleasure in the lower stages have distinct substances, but in the first and second dhyānas they become of the same substance; and before the fourth stage, the two knowledges—ultimate and conventional—have distinct substances, but from the fifth stage onward they should be allowed to be of the same substance: so the three wisdoms of the two vehicles and the like have distinct substances, but from the eighth stage upward, their substance is indeed identical."

1.92

Other explanations saying that hearing and thinking are exclusively tainted are stated in terms of the two vehicles. The three stages of śrāvakas, pratyekabuddhas, and bodhisattvas, according to what is appropriate, each take their own seeds and manifest tainted, untainted, conditioned, and unconditioned wholesome dharmas conforming to their own accumulations as their essential nature; for an indeterminate gotra, the dharmas cultivated and accomplished serve as causes for subsequent vehicles, and there is also no fault. In the commentary explaining the name of śrāvaka, there is only the name of the śrāvaka of their own vehicle who lacks the pāramitās. The Lotus Sūtra says that by the sound of the Buddha-path, all are made to hear, which constitutes the second [kind]!

1.93

The stage with remainder has as its nature all the tainted and untainted dharmas possessed by the aśaikṣas of the two vehicles.

1.94

The stage without remainder has as its nature, for the two vehicles, exclusively tathatā, because no further remainder exists. Regarding the Buddha's body with remainder, there are earlier and later explanations. Regarding without remainder, there are three explanations; we now take the correct view: The Buddha's body's conditioned qualities are subsumed under [the stage] with remainder, and unconditioned qualities are subsumed under [the stage] without remainder, as set forth in detail in the treatise.

1.95

Furthermore, the Commentary asks: For what reason are the five consciousnesses combined into one stage and spoken of first, while the remaining consciousness is established as one and spoken of second?

1.96

Answer: Because the five consciousnesses equally lack the activities of discrimination, taking objects, and so forth to be explained, and the matters explained are few, they are combined into one and spoken of first; the mental stage is the reverse of this, hence it is separately established as one and spoken of second. Furthermore, because the five consciousnesses equally rely on material faculties and equally take material objects as their domain, they are combined into one. The other [consciousness] relies on the non-material and its objects are not fixed, hence it is separately established as one. In terms of their intrinsic nature, supports, and objects, there is a sequence from coarse to subtle, hence they are spoken of in this order. Furthermore, because the five consciousnesses are equally subsumed under direct perception (pratyakṣa), they are combined into one and spoken of first; the other consciousness is not fixed, being subsumed under direct perception, inference (anumāna), or non-valid cognition (apramāṇa), hence it is separately established as one and spoken of second.

1.97

Lord Ji resolves the difficulty and asks: Why is it said of the five consciousnesses that they are 'associated with the groups', while the mental consciousness is not said to be 'associated with the group', and neither is it called the 'stage of the mind' or 'stage of consciousness'? All these are as in the Commentary. Why is it that, although mental factors are so numerous, only investigation, reflection, and concentration—present or absent—are used to elucidate distinctions in status, function, and so forth, rather than using wisdom/non-wisdom, delusion/non-delusion, and so forth to distinguish status and function?

1.98

Answer: In principle, it should indeed be so; however, only by briefly indicating predominant differences in status are others not mentioned. That is, the stages with investigation and so forth differ in coarseness and subtlety between higher and lower positions, and meditative equipoise and non-meditative-equipoise differ in realm between higher and lower, concentrated and dispersed.

1.99

Because these two are predominant and strong, they are concisely and specifically established. Because of this, the Commentary says: "Here, preserving brevity, we speak provisionally of seventeen; it is not that a stage cannot be established based on other dharmas, since a yoga practitioner uses all dharmas as supports and objects."

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瑜伽論記 — Classical Chinese