瑜伽論記 11

English (machine translation) 11

Language: English

11.2

Basic Text of the Treatise, Fascicle Forty-Four

11.3

Chapter on Offerings, Associating with [Spiritual Friends], and the Immeasurables

The preceding seven chapters completed the explanation of the practices of one's own stage for one's own benefit and the benefit of others; the two chapters below explain their superior progress. Therein, the initial Chapter on Offerings generally explains the practice of cultivating according to conditions for one's own benefit and the benefit of others; the subsequent Chapter on the Factors of Awakening explains the practice of internal realization. Now, in this chapter, it extensively explains making offerings to the Three Jewels, associating with good spiritual friends, and cultivating the four immeasurables; hence it is named accordingly. In the text, there is first a question and then an answer. In the answer, it first cites verses to open three headings, and then analyzes and explains them according to the headings, which forms three sections.

11.5

In the initial explanation of offerings, the text is divided into two: first, it explains the ten kinds of offerings; later, it explains the six kinds of superior resolve. In the former, there are again two: first, it explains offerings to the Buddha, and later it analogizes offerings to the Dharma and Saṅgha. In the former, there are three: first, a question; next, an answer; and last, a conclusion. In the answer, it first lists the ten gates, and later analyzes them according to the gates. Within the ten gates, the first two form a pair: namely, making offerings to the Buddha's body and to caityas. Jing says: "Śarīra is translated here as essence (ti), referring to making offerings to the Buddha's essence; kāya means body; śāli is cereal grains. Furthermore, as for the Buddha's disciple named Śāriputra, it should be pronounced Śāriputra: śāri is a bird that can speak, and because his mother was named Śāri resembling that bird, and putra means son; now this sound śa being difficult to pronounce, he is still called Śāriputra. As for caitya, the Tripiṭaka Master says it means accumulation: accumulating bricks and stones or even gold and silver to make a stupa for the Buddha; because by building this stupa one causes oneself and others to accumulate meritorious karma, it is also called accumulation. Places therein whether enshrining relics or not enshrining relics are all Buddha-stupas and are all called caityas. Stūpa has the sense of high and prominent, equivalent to the meaning of fotu here." Tai says: "Śarīra is called 'body' here, meaning personally making offerings to the Tathāgata's form body; shali is a corrupt pronunciation. Stūpa is called here 'place of offering'; the old translation fotu is a corrupt pronunciation; the Sanskrit text calls it buddha. Caitya is translated here as 'lofty and supreme', meaning a supreme place." Ji says: "Śarīra is the essence, namely the Buddha's essence; although the text below speaks of offering to the form body, the intention is to make offerings to the true Buddha Dharmakāya, hence it says 'essence'." Ce says: "According to Western methods, places that mostly enshrine the Buddha's relics are called caityas; according to the Mahāsāṃghika Vinaya, a place with relics is called a stūpa, and one without relics is called a caitya." The next two, present and not present, form a pair; the next two, doing it oneself and having another do it, form a pair. Using material goods and reverent worship for the preceding six kinds constitutes the seventh; taking these preceding seven kinds, and generating a vast mind toward abundant material items, is called vast offering; taking these preceding eight kinds, making offerings with a pure mind is called undefiled. The preceding nine kinds are material offerings; the tenth, correct practice, is the offering of practice.

11.6

In analyzing according to the headings, it is divided into two: first, it explains the preceding nine material offerings; later, it explains the tenth offering of practice. In the former: first, it explains performing the nine offerings when possessing wealth; second, from 'if one has no wealth' downward, it next explains making offerings by generating the mind when lacking wealth. In the former, there are again two: first, explaining the nine kinds separately; second, explaining them generally.

11.7

In the former, the first two are easy to understand.

11.8

In explaining present and not present, the text is divided into two: first, explaining offerings that are present and not present; later, explaining the distinctions of the fruits attained from the offerings. In the former there are three: first, offerings directly present before the Buddha and directly present before a caitya; second, extending to both present and not present; third, offerings when not present.

11.9

Regarding the statement that the dharmatā of one Tathāgata is the dharmatā of the Tathāgatas of the three times, and the nature of one caitya is the dharmatā of all caityas in the ten directions: the principle of tathatā is identical, and the Dharmakāya is of one essence. When a bodhisattva at this time generates an intention to make offerings before one Tathāgata and one caitya based on their dharmatā, this is generating a mind that extends universally to make offerings to all Tathāgatas and the tathatā of all caityas throughout the ten directions.

11.10

Third, regarding establishing offerings generally toward the Buddhas and caityas of the three times when all Tathāgatas and all caityas are not present: when generating the intention in the mind, one does not see the Buddhas or caityas, but generally faces the currently existing Buddhas and caityas in other regions, and conceptualizes the Buddhas and caityas of the past and future, making offerings when they are not present.

11.11

Below, explaining the attainment of fruits, there are two kinds of attaining fruits: first, accomplishing causal virtues; second, accomplishing fruition virtues. Causal virtues are threefold: first, gathering the extensive and abundant merit of pure (brahma) blessings; second, explaining freedom from faults so that one does not fall into evil destinies; third, ability to accomplish superior provisions for awakening.

11.12

In the text, it briefly explains offerings made when not present to accomplish causal virtues.

11.13

In accomplishing fruition virtues: first, it explains that present offerings directed only toward one Buddha and one caitya, because the mind and domain are small and narrow, attain only a great fruit; next, relying on Buddhas and caityas that are not present, because the mind and domain gradually broaden, one attains an exceedingly great fruit; third, making offerings whether present or not present, with an all-inclusive domain and a universally active mind, one attains the highest fruit.

11.14

Next, in explaining doing it oneself and having others do it: first, it explains the three kinds of offerings; later, it explains the differences in fruits attained.

11.15

Regarding the statement 'not relying on places of indolence and heedlessness,' the old translation lacks the word 'places.' The word 'places' is now said to refer to places where one constantly reclines or places of transgressions and faults; one must not rely on such places to set up offerings.

11.16

In explaining material goods and reverent worship: if according to the old treatise, it says 'inexhaustible wealth' and 'superior wealth'. However, when checking the Sanskrit text, there is no expression for 'superior wealth'; the current translation's 'immeasurable wealth' refers to material items manifested by bodhisattvas who have attained mastery in meditative concentration for use in offerings, because the offerings are inexhaustible. The Tripiṭaka Master says: "Master Yuan's 'inexhaustible' means abundant."

11.17

In vastness, Jing says: "First, it takes up the preceding to introduce what follows, meaning the material and reverent offerings presented above are restated from before; below, it analyzes the aspects of vastness."

11.18

Regarding 'if abundant and exquisite': these two explain the vastness of the items. Regarding 'whether present or not present, whether done oneself or having others do it': these four explain the vastness of the activities. Regarding 'if with a pure mind' and below: this explains the vastness of the mind; below, with the preceding seven offerings, one turns good towards seeking awakening.

11.19

In explaining the meaning of vastness, Ji says: "The seven names above: 'much offerings' is bestowing inexhaustible wealth; 'exquisite offerings' is the second; third, the material and reverent offerings presented above are general. Generally speaking as presented above, abundant offering is the first, exquisite offering is the second, up to pure mind and fierce, superior resolution making seven."

11.20

Master Yuan says: "If bodhisattvas make offerings toward the Tathāgata, that is the first; toward a caitya is the second; up to material offerings, abundant and exquisite, is the third; present is the fourth; not present is the fifth; done oneself is the sixth; done by others is the seventh. From 'if with a pure mind' downward, it explains the generation of the mind above; the intended meaning has difficulties."

11.21

Furthermore, the textual intention is contradicted: why should there be seven? Here, in explaining vastness, the intention lies in the offerings of practice and items seeking awakening for oneself; yet taking the Tathāgata and caitya is not correct, because they are the objects of offering. The Dharma Master agrees with this. Now the Great Master relies on the second interpretation: taking abundant wealth as the first, exquisite wealth as the second, and so on up to a pure mind as the seventh.

11.22

Ce agrees with Master Yuan. As for the undefiled offerings being six:

11.23

Jing says: "First, not ruining through contempt; second, not abiding in heedlessness and indolence; third, not lightly casting aside, without a scattered mind, and without a defiled mind; fourth, not hypocritically staging offerings; fifth, not using orpiment to smear scriptures and images because of its foul odor, and not using ghee to douse and wash images; sixth, not using guggulu incense, because it smells extremely foul when burnt, resembling the smell of burning glue here, and not offering foul flowers and scents such as arka flowers—these flowers are as large as a human hand and red in color resembling meat, which are vārṣikā flowers."

11.24

Tai says: "People in the Western regions offer to temples and effigies of devas and spirits, sometimes smearing them with orpiment or dousing and washing them with ghee; these are all foul substances, hence called defiled offerings. Bodhisattvas do not do this. Guggulu is translated here as benzoin (anxixiang); arka flowers are red flowers; these are both fragrant flowers offered to spirits and ghosts, and therefore should not be offered to the Buddha."

11.25

Ji says: "The statement that there are six kinds of undefiled offerings means there are five occurrences of the word 'offering' making five. In the third occurrence of the word 'offering,' it is divided into two: not lightly casting aside, meaning not throwing items in offering, is one; not being scattered and not defiled is one; thus there are six kinds."

11.26

Master Yuan is completely different here. Ce says: "First, offering with one's own hands; second, avoiding contempt; third, avoiding faults such as heedlessness; fourth, avoiding disdain and the like; fifth, avoiding deceit, hypocrisy, and greed; sixth, avoiding defilement and faults of material goods." The above separately explains the nine kinds of offerings.

11.27

Below, it explains generally; therein, first it explains making the preceding nine kinds of offerings with three kinds of wealth; second, it explains the offerings of manifested objects by sovereign bodhisattvas.

11.28

Regarding the three kinds of material goods: first, those obtained by one's own power; second, those obtained from others; third, material treasures where one has mastery over all provisions.

11.29

In the second text, there are four clauses: first, it explains manifesting numerous bodies to pay homage and revere; second, it explains each manifested body manifesting many hands holding flowers to make offerings; third, it explains all manifested bodies uttering exquisite sounds to sing praises to the Buddha; fourth, it explains manifesting various adornments to make offerings to the Tathāgata.

11.30

Regarding the passage below that says 'because this bodhisattva has already attained realization and entered the stage of non-retrogression,' Ce says: this means that because they have already entered the eighth stage and above, they are constantly in the pure land, always beholding the other-enjoyment bodies of all Buddhas and making offerings to them. Another explanation: non-retrogression is of two kinds: first, from the eighth stage and above, because they have realized signlessness and effortlessness, they naturally and constantly advance without regressing; second, from the first stage and above, because they have realized and seen tathatā, they cannot be moved by false views and afflictions such as discrimination, nor by various painful contacts. Here, [the text] generally relies on a single kind of immovability.

11.31

The above has extensively explained offerings with material wealth. Below, it explains making offerings to the Tathāgata without material power, by mobilizing the mind to take as objects all three grades of offerings within the great-thousandfold world system. All the above concludes the previous nine offerings of material goods.

11.32

Below, it explains the tenth, the offering of practice. First, it directly explains the practice; second, it compares them to show the superior practice.

11.33

Zhongjing analyzes it into six: first, cultivating the four immeasurables; second, cultivating the four dharmas; third, cultivating mindfulness—udāna, which is translated here as 'summarized meaning' or 'comprehensive meaning'—namely, cultivating mindfulness of the Three Jewels and the pāramitās; fourth, having conviction in and understanding tathatā that is free from words; fifth, cultivating the three trainings; sixth, cultivating the six perfections and four means of embrace.

11.34

Ji says: as for saying 'cultivating the perception of impermanence, the perception of suffering, and the perception of non-self,' these are the three Dharma seals. That it does not mention emptiness is because it is identical to non-self, and thus it is not stated. Furthermore, regarding saying that one cultivates the perception of excellent benefit with respect to nirvāṇa, this refers to recitation, meaning constant recitation. Gāthā is verse, and udāna is a condensed presentation; this says that with respect to nirvāṇa one cultivates the perception of excellent benefit, which is constant recitation.

11.35

Ce says: first, it explains the path of equipment; second, from 'a short time' down, it explains the path of skillful means; third, from 'the dharma-nature free from words' down, it explains the path of seeing; fourth, from 'how much more' down, it explains the path of cultivation. Within the first, it first explains the four immeasurables; next, it explains the four Dharma seals; and finally, it explains the four mindful recollections, which are the Buddha, the Dharma, the Saṅgha, and the pāramitās.

11.36

From 'A bodhisattva who, toward the Three Jewels...' down, the second [part] explains arousing the six superior resolutions when making offerings. As for the 'exquisite udumbara flower,' there is no name here by which to translate it. They are abundant in the Western regions; this tree has no flowers, but fruits emerge from among the leaves, and flowers bloom only when a wheel-turning king appears. Just as the blue lotus has flowers but no fruit, it is exactly the opposite of the udumbara tree, which has fruit but no flowers.

11.37

Below, the second [part] explains drawing close to spiritual friends, first presenting seven questions. Among them, the first four ask about the essential characteristics of a spiritual friend, and the last three ask about the characteristics of a seeker of the Dharma. Among the first [group], the first asks how many virtues one must possess to be a spiritual friend; the second asks how many virtues one must be endowed with so that the transformation wrought as a spiritual friend is not in vain; the third asks how many marks one must possess so that when others hear of them from afar, they generate pure faith to the utmost; the fourth asks by how many marks one performs the deeds of a spiritual friend for the beings to be transformed. The text of the last three questions is clear. Below, they are explained in sequence according to the seven questions.

11.38

Regarding 'excellent deportment' and so forth, Ce says: within the first phrase, there are four clauses. The first clause [means] long cultivated and now perfected; the second, clothing that is auspicious and deliberate; the third, fully equipped with the three thousand deportments; the fourth, the whole body dignified, stately to behold.

11.39

Regarding 'fourth, if one correctly relies upon a spiritual friend, whether agreeing or disagreeing with the doctrine in accordance with the Dharma, one follows their mastery,' and so forth, Ji says: this means that when the master upon whom one relies expounds the Dharma, if it is the same as the old [teachings] it is called 'agreeing,' and if it is distinct it is called 'disagreeing'; or relying on the sūtras, treatises, and so forth is called 'agreeing,' and if distinct views are presented that do not rely on the sūtras it is called 'disagreeing'—both being views in accordance with the Dharma, one follows the master's mastery without wavering.

11.40

Furthermore, intrinsic nature is called 'agreeing,' and particular differences are called 'disagreeing.' Also, 'agreeing' means causing this meaning to conform, like the application (upanaya) in Buddhist logic; 'disagreeing' means causing this meaning to differ, like the negative instance in Buddhist logic. Regarding 'first, conceiving the idea of a jewel because it is difficult to obtain,' the doctrinal Dharma is difficult to obtain. Regarding 'second, conceiving the idea of an eye,' because the Dharma guides one to obtain the cause of vast wisdom, just as an eye provides guidance so that one can obtain things; or it can also mean that the guidance of the doctrinal Dharma can generate the eye of wisdom, and because it is the cause of the eye it is called 'conceiving the idea of an eye'—the cause receiving the name of the effect. 'Third, conceiving the idea of light.'

11.41

'Having already obtained the vast, innate eye of wisdom' reiterates the previous meaning.

11.42

Regarding 'because it equally illuminates all knowables,' the wisdom produced by the teaching equally illuminates, which is called 'light'; the cause receives the name of the effect, so the teaching is called 'light.'

11.43

In the third [section], which explains cultivating the four immeasurables, the text has three [parts]: first, cultivating the four immeasurables in terms of three conditions; second, specifically explaining the cultivation of compassion in relation to the one hundred and ten sufferings; third, concluding with praise for the characteristics of its excellent benefits.

11.44

Within the first [part] there are again three: first, listing the numbers and names; second, explaining them; third, differentiating them by thematic category.

11.45

Within the first [part], before explaining, it first clarifies the name and essence. Regarding the essence, Jing says: this refers to the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity. If conditioned by sentient beings, according to the Hīnayāna explanation it is solely a conceptual meditation: loving-kindness and compassion take non-ill-will as their essence; sympathetic joy is the faculty of joy; equanimity is non-greed. According to the Mahāyāna explanation, it includes both the nominal and the real: if a beginner bodhisattva cultivates it conceptually to tame the mind, the identification of the essence is as above; if one who has trained for a long time has mastery, giving happiness and removing suffering can bring real benefit, taking wisdom as its essence. The immeasurable conditioned by dharmas takes the wisdom of contemplating the emptiness of persons cultivated by all Buddhas and bodhisattvas as its essence, contemplating only that the five aggregates exist nominally through causes and conditions and that there is ultimately no person; through this contemplative wisdom, one expounds and demonstrates this to sentient beings so that they attain it together, which is called the four immeasurable minds conditioned by dharmas.

11.46

Therefore, the Vimalakīrtinirdeśa-sūtra says: 'How should one view sentient beings? Answer: Like scorched grain sprouts; like a srotaāpanna's view of self; like an anāgāmin entering a womb; like an arhat's three poisons; like a bodhisattva who has attained forbearance having greed, ill-will, and breaking precepts.'

11.47

If so, how is it called loving-kindness?

11.48

The answer is: having attained this dharma, expounding it for sentient beings is true loving-kindness. The four unconditioned immeasurables are the non-conceptual wisdom that is far removed from all conceptual proliferation. Due to attaining this wisdom, one sees the principle of equality and the benefit of others is accomplished; therefore, this stage is called realizing the stage of loving all beings as an only child. Thus, non-conceptual wisdom is the essential nature of unconditioned loving-kindness. The Nirvāṇa [Sūtra] also says: 'Unconditioned' means taking the unconditioned dharmakāya of the Tathāgata as an object; because the Tathāgata is free from conceptual thought, it is called unconditioned.

11.49

Question: Since the realizing wisdom that takes principle as its object is free from discrimination and has no aspect of benefiting beings, how is it called loving-kindness?

11.50

Answer: Just as bodhisattvas seek a wish-fulfilling jewel for the benefit of sentient beings, and when they obtain this jewel, although it is without discrimination, it can raise clouds and rain down jewels in accordance with the higher or lower power of sentient beings' merit, thus accomplishing the work of benefiting them—this is also like that. Originally cultivating this wisdom over many kalpas for the sake of benefiting others, when they obtain this wisdom, although it is without discrimination, in accordance with the higher or lower power of sentient beings' merit it raises the clouds of subsequent wisdom, bestows the Dharma, bestows material wealth, and rains down various treasures, accomplishing everything. Although it is without discrimination, it is great loving-kindness.

11.51

If so, why do the treatises all judge this wisdom as self-benefit?

11.52

Answer: This is stated on the basis of distinguishing the two wisdoms. Now, relying on the fact that the accomplishment of benefiting others by subsequent wisdom is entirely due to this wisdom, the realizing wisdom is said to be the true essence of loving-kindness.

11.53

Ji says: loving-kindness has non-delusion as its wholesome root nature, compassion has non-ill-will as its wholesome root nature, sympathetic joy has non-greed as its wholesome root nature, and equanimity is like the mental factor of equanimity. According to the Hīnayāna, to eliminate delusions contrary to the above, it provisionally uses them for clarifying contemplation; but now, according to the Mahāyāna, because of the three objective realms, it genuinely arouses the immeasurables to save them. Explaining their names: pity is called loving-kindness; sorrowful sympathy is called compassion; rejoicing for others is called sympathetic joy; letting go of concerns is called equanimity—all receive their names from their meanings.

11.54

This explains the names in the context of being conditioned by sentient beings. If so, how do loving-kindness, compassion, sympathetic joy, and equanimity that are conditioned by dharmas and unconditioned receive their names? The immeasurable conditioned by dharmas is the wisdom of the emptiness of persons; the unconditioned immeasurable is the realizing wisdom. When these two wisdoms arise, they genuinely lack the distinctions of the four modes of activity such as pity and sorrowful sympathy; however, because of this wisdom, one can give rise to the distinct mental activities and understandings of loving-kindness, compassion, sympathetic joy, and equanimity conditioned by sentient beings. They receive their designations from the effect, and therefore the four names are established.

11.55

Within the explanation there are two: first, presenting the objects of the four immeasurables; second, explaining the cultivation in relation to the objects.

11.56

The first says: 'If bodhisattvas, with respect to all sentient beings in the three groupings, establish them as having neither suffering nor pleasure,' and so forth. First, the group of wrong determination, which means those who commit the five heinous acts and are determined to enter hell; second, the group of right determination, which means those who have attained forbearance and onward and are determined to attain nirvāṇa; third, the indeterminate group, which refers to the remaining sentient beings aside from the previous two. Both Mahāyāna and Hīnayāna accept this meaning. Now, the Yogācāra regards sentient beings with the determinate nature of the three vehicles as 'rightly determined,' persons without the nature of the three vehicles as 'wrongly determined,' and persons with the indeterminate nature of the three vehicles as 'indeterminate.' When beginner bodhisattvas conceptually establish these three groupings into three kinds: first, having neither suffering nor pleasure is the object of loving-kindness—loving-kindness can bestow pleasure, and loving-kindness does not take suffering as an object because it is compassion that takes suffering as an object; the object of loving-kindness has no suffering, and for those who have no pleasure, it bestows pleasure upon them, hence neither suffering nor pleasure is the object of loving-kindness; those with suffering are the object of compassion; those with pleasure are the object of sympathetic joy, because one rejoices in their pleasure; thus the preceding three objects are all collectively the object of equanimity.

11.57

Ce says: if roughly differentiated, the fourth dhyāna and above are called 'neither suffering nor pleasure,' the three bad destinies are called 'having suffering,' and from the third dhyāna down to humans and devas of the desire realm are called 'having pleasure'; if finely differentiated, the formless realm possesses all three kinds.

11.58

Therefore, the *Dazhidulun* says: 'The Mahāyāna doctrine states that the four immeasurables collectively take the three realms as objects, and collectively include the tainted and the taintless.'

11.59

In explaining cultivation in relation to objects: first, cultivating the three kinds of loving-kindness in relation to the initial object; second, from 'Just as conditioned by sentient beings' down, analogously explaining the cultivation of the three immeasurables in relation to the three objects.

11.60

In the first, although it does not restate the object of neither suffering nor pleasure, just as with the object of having suffering and so forth, saying 'giving pleasure' has already fully explained it.

11.61

Regarding 'abiding without inverted views,' Ce says: merely nominally establishing sentient beings within the aggregates without a real self is called 'sentient beings without inverted views,' and so forth; the second analogously explains.

11.62

Regarding 'far removed from the afflictions of delusion, ill-will, and greed,' Jing relates two explanations. The first says: those who have neither suffering nor pleasure, who are the objects of equanimity, mostly give rise to delusion; through the immeasurable of equanimity, one causes them to abandon delusion. Sentient beings who have suffering mostly give rise to ill-will; through the power of equanimity, one causes them to abandon ill-will. Sentient beings who have pleasure mostly give rise to greed; through the power of equanimity, one causes them to abandon greed. Therefore, it is said that in this order one abandons delusion, ill-will, and greed, and cultivates a mind accompanied by equanimity. The second says: among all sentient beings, there may be one portion who do not cause suffering or pleasure to the bodhisattva's person; such persons mostly give rise to delusion in the bodhisattva's mind. Or there may be one portion who are enemies to the bodhisattva's person and cause suffering, being able to give rise to ill-will in the bodhisattva's mind; now, cultivating equanimity, one does not give rise to ill-will toward sentient beings who can cause suffering. One portion are relatives who give rise to pleasure in the bodhisattva; the bodhisattva would tend to give rise to greed toward them; now, cultivating equanimity, one does not give rise to greed. Therefore, it says that one abandons them in sequence. Ji's explanation is also the same. Furthermore, it says: also, causing sentient beings to abandon afflictions, reach the stage of the noble fruition, and then letting them go is called equanimity; also, seeing enemies and relatives as equal is called equanimity. This is also temporarily discussed in terms of causing them to abandon the three afflictions: the first three are present pleasure and not ultimate benefit; the single equanimity causes them to abandon the three afflictions, escaping suffering in the future, which is called benefit.

11.63

From here below is the third section, an analysis by conceptual categories. First, distinguishing whether the three conditions are shared or unshared: that which conditions sentient beings is shared with non-Buddhists, and logically it is also shared with the two vehicles. That which conditions phenomena is shared with the two vehicles, for the two vehicles also contemplate that there are only phenomena and no person; this condition of phenomena is not shared with non-Buddhists, because non-Buddhists all have the grasp of a self and therefore do not have the condition of phenomena. The condition of the unconditioned (or non-referential) belongs only to the Mahāyāna.

11.64

Next, distinguishing in terms of benefit and happiness: Jing says that the first three are called only the intention for peace and happiness because they bestow present and worldly benefits, whereas equanimity is called the intention for benefit because it bestows future and supramundane benefits. Tai says that the first three immeasurables directly pull out suffering and bestow happiness, and are thus subsumed under the aspiration for peace and happiness, while the immeasurable equanimity removes both adverse and agreeable states to benefit beings impartially, and is thus subsumed under the aspiration for benefit.

11.65

Third, distinguishing different designations.

11.66

From here below is the second part, specifically explaining the cultivation of compassion in relation to the one hundred and ten forms of suffering. Within this, there are three sections: first, explaining the cultivation of compassion in relation to suffering; second, an incidental explanation of the meaning of great compassion; third, the concluding praise of the superior benefits of cultivating compassion. The first of these also has three parts: first, a general explanation of cultivating compassion in relation to suffering; second, questions and answers elaborately distinguishing the one hundred and ten forms of suffering; third, the concluding summary after the explanation. Within the distinction of the one hundred and ten forms of suffering, first fifty-five forms of suffering are explained through progressive numerical categories (numerical groups incrementing by one), and second fifty-five forms of suffering are separately distinguished through categories of nine forms of suffering; these two rounds are as explained in the Bodhisattvacaryānirdeśa. The first fifty-five contemplate the suffering of sentient beings, and the latter fifty-five contemplate one's own suffering.

11.67

In the first part, stating that there is no differentiation and that it is the suffering of transmigration refers precisely to the truth of suffering. Regarding the statement that there are further two forms of suffering and so forth, Tai says: regarding the suffering that has desire as its root, because of desire one greedily clings to internal and external agreeable things, and when agreeable things decay and disintegrate, all forms of suffering arise.

11.68

Regarding 'delusion and ripening': because one receives the retribution of delusion and lacks sharp wisdom, when one is touched by the substance of an overwhelmingly sharp painful feeling, one immediately clings to a self and what belongs to a self with respect to one's own body; stupefied and faint, one bitterly laments to oneself, shot through by the arrow of physical and mental suffering and unable to understand it for oneself. If it were a person of sharp wisdom, although they encounter painful contact, they would realize it for themselves and not have the two arrows.

11.69

Jing says: whenever one experiences painful contact and conceives a self and laments, this must occur after one's prime of life; hence it says that being touched by a sharply painful physical feeling, one conceives a self and what belongs to a self, and so forth. The suffering experienced in the present is in fact induced by past karma; encountering this suffering of retribution, one does not know where it came from, hence it is named the suffering born of the ripening of delusion.

11.70

Regarding the suffering of self-inflicted torment, this refers to non-Buddhists such as the Nirgranthas, who hang upside down, pierce their thighs, pluck out their hair, and the like; and those who abide in one kind of deportment for a long period, remaining predominantly in one [posture] such as sitting, lying down, or standing. The latter fifty-five forms of suffering do not take the basic nine forms of suffering, but only take the remaining accessory born sufferings. Because there are four kinds of suffering in the second category, they can amount to fifty-five.

11.71

Regarding the statement that there are further two forms of suffering and so forth, Master Yuan says: these are the sufferings in the previous two categories; that is, the suffering born of past causes is the aforementioned suffering born of the ripening of delusion, and the suffering born of present conditions is the aforementioned suffering having desire as its root; they are presented only because the nuances differ.

11.72

In the increment of nine, Jing says: as for disintegrating phenomena and exhausted phenomena, this is explained on the basis of the external basis and the fruit-basis, which disintegrate and exhaust, thereby giving rise to suffering.

11.73

Tai says: the suffering when disintegrating phenomena disintegrate means that suffering arises when they are disintegrating. The suffering when exhausted phenomena are exhausted means that when exhaustible phenomena reach the point of exhaustion, great suffering arises; the former is merely disintegration without exhaustion. In the eight phenomena, it does not state 'suffering', but mentions only three such as gain and so forth, because suffering is explained within this context, so it does not mention 'suffering'.

11.74

Regarding the statement that, as explained before, there are five kinds of suffering as the antidotes to the five pleasures: as explained before in the Chapter on Benefiting Oneself and Others, 1. Causal pleasure, now inverted as causal suffering, namely evil karma inverting wholesome karma, and contact of sense-bases and objects that accords with painful feeling inverting the causal suffering of according with pleasant feeling; 2. Feeling pleasure, now inverted as feeling suffering, namely painful feeling; 3. Pleasure of antidoting suffering, which means obtaining food when hungry and so forth, now inverted as the suffering of not obtaining; 4. Pleasure of cessation of feeling, which means entering the absorption of cessation, now inverted as suffering because one is in a state with mind; 5. Pleasure of renunciation, which is the pleasure of leaving home; hence below it says 'home', which is the suffering of being at home. 'Seclusion' means obtaining the first dhyāna of the form realm and leaving the fetters of the desire realm; now, not obtaining the first dhyāna of the form realm, there is the suffering of the fetters of the desire realm. 'Tranquility' means the second dhyāna leaving the pleasure of investigation of the first dhyāna; now, not leaving the first dhyāna, there is the suffering of investigation. The pleasure of bodhi means the three forms of bodhi; now, being in the stage of an ordinary person, there is suffering. Hence, home, desire-realm dharmas, investigation, and [being an] ordinary person are suffering. Assigning them in this order, among the latter five sufferings, the first three are the suffering of suffering, the next one is the suffering of change, and the last one is the suffering of conditioning.

11.75

From 'Moreover, all bodhisattvas...' below is the second section, which incidentally explains great compassion. Within this, there are two parts: first, explaining the objective support of great compassion; second, explaining the meaning of 'great'.

11.76

The old translation divided the sixth [suffering] of the new translation, 'the suffering of self-inflicted torment', into two, namely the suffering of self-infliction and the suffering of torment; it redundantly had one suffering called 'the suffering inflicted by others'; and it lacked the fourteenth, 'the suffering of all transmigration', and the seventeenth, 'the suffering of continuous accompaniment'; thus it had only eighteen. Now, among the nineteen, the first eight come from the middle and end of the first fifty-five sufferings, and the latter eleven sufferings come from the latter fifty-five sufferings.

11.77

Question: Why do this many sufferings come and the rest do not?

11.78

The doctrinal meaning states: Because the prominent ones in each category are taken to serve as the objective sphere of great compassion. Namely, the suffering of ignorance is the suffering of ignorance in the previous two categories. The suffering of conditioning is the suffering of conditioning in the previous three categories. The suffering of ultimate reality is the suffering of ultimate reality in the previous four categories. The causal suffering is the causal suffering in the previous six categories. The suffering of birth is the suffering of birth in the seven categories. The suffering of self-inflicted torment is the suffering of self-inflicted torment in the previous eight categories. The suffering of decline is the suffering of decline in the previous nine categories. The suffering of past causes is the suffering born of past causes in the two categories of the latter fifty-five sufferings. The vast suffering is the general name in the four categories. The suffering of the hells (naraka) is the suffering of the hells in the four categories. The suffering subsumed under the good destinies is also the suffering of the good destinies in the four categories. The suffering born of all wrong practices is the general name for suffering in the five categories. The suffering of all transmigration is the general name in the six. The suffering of unwisdom is the suffering of the manifestation of unwisdom in the seven categories. The suffering of increase is the suffering born of the increase of afflictions such as greed among renunciants in the eight categories. The suffering of continuous accompaniment is the name of the eighth suffering in the nine categories. The suffering of feeling is the suffering of feeling in the ten categories. The suffering of crude heaviness is the suffering of the crude heaviness of afflictions in the three realms in the ten categories. In the Xianyang, more than fifty sufferings are elaborately explained, yet they differ slightly from this.

11.79

Next, explaining the meaning of 'great': regarding 'compassion is called great compassion due to four conditions' and so forth, if compassion is among the four immeasurables, it is called compassion and not great compassion; it is still shared with the śrāvakas, and bodhisattvas from the first bhūmi onward also possess it. If compassion is called great compassion, it resides only on the Buddha-ground and the tenth bhūmi.

11.80

Question: Why is it not called great compassion from the first bhūmi to the ninth bhūmi?

11.81

The doctrinal meaning states: It is only called great compassion by virtue of four conditions. Although bodhisattvas before the ninth bhūmi have the two causal conditions of taking the profound suffering of conditioning as an object and having intense mental application, they lack the causal conditions of long-term practice and extreme purity. Because of the three conditions such as long-term practice, and because extreme purity requires the tenth bhūmi and so forth, bodhisattvas up to and including the ninth bhūmi are not called [possessors of] great compassion.

11.82

From here below is the third part, concluding praise of the superior benefits. Within this, first there is a concluding praise, next an explanation of the superior benefits, and finally the citation of scriptural teaching to corroborate it. There are two superior benefits: first, explaining the superior benefits of cultivating compassion prior to the grounds; second, explaining the superior benefits of cultivating compassion on the grounds. Prior to the grounds has two parts: first, explaining that prior to the grounds, due to cultivating compassion, one quickly enters the first bhūmi and attains six kinds of minds; second, surpassing the minds of weariness and detachment of the path of seeing and the non-learner of the Hinayana.

11.83

Regarding the 'compassion-preceded mind': the cultivation of compassion prior to the grounds is precisely the compassion-preceded mind of the first bhūmi, directly contemplating sentient beings fallen into the one hundred and ten kinds of immense aggregates of suffering.

11.84

From here below is the second part, explaining the superior benefits obtained by cultivating compassion on the grounds, namely being able to fulfill the six perfections.

11.85

From here below is the third part, citing scriptural teaching to corroborate it, which is completely different from the old translation. That translation says: 'If someone asks: What is called a bodhisattva? One should answer correctly: One who abides in great compassion is [a bodhisattva].'

11.86

Above, explaining the cultivation of the four immeasurables, there were three major sections, and the middle two passages are now concluded.

11.87

From here below is the third part, a comprehensive concluding praise of the characteristics of the superior benefits of the four equalities. First, a general concluding praise; second, an explanation of obtaining four superior benefits.

11.88

What are the four? 1. Obtaining dwelling in happiness in the present life; 2. Obtaining the provisions of merit; 3. Firm aspiration for bodhi; 4. Patiently enduring suffering for the sake of sentient beings.

11.89

Chapter on the Bodhipakṣa Dharmas

11.90

Above, within the superior proceeding practices, the previous Chapter on Offerings explained the practices undertaken according to conditions; now, what is explained in this Chapter on the Bodhipakṣa Dharmas is precisely the practice of internal realization. As listed in the verses, there are fifteen dharmas that all advance toward bodhi, collectively named bodhipakṣa dharmas; or alternatively, among the fifteen dharmas, the ninth explains the bodhipakṣa dharmas, and from this the chapter is designated the Chapter on the Bodhipakṣa Dharmas.

11.91

In the text, there is first a question, followed by an answer. In the answer, first there are two verses listing the fifteen items, and later in the prose, they are explained individually in sequence.

11.92

Within the two verses, the first verse lists nine, and the second verse lists six. According to the Daśabhūmikāsūtra-śāstra, explaining the generally applicable bodhipakṣa dharmas, there are ten kinds: 1. Faith; 2. Equanimity; 3. Loving-kindness; 4. Compassion; 5. Shame; 6. Remorse; 7. Firm and strong holding; 8. Indefatigability; 9. Treatises; 10. Wordly knowledge. In that sūtra, the six dharmas from shame onward are the same as here, while the four dharmas of faith and so forth are omitted and not mentioned. Why is this so? Master Ce explains: The previous Chapter on Gotras explained eight kinds; in the Chapters on Giving, Precepts, and so forth, equanimity and so forth were extensively explained; and in the Chapter on Offerings, loving-kindness and compassion were extensively explained; therefore they are not discussed here.

11.93

In the individual explanations of the prose, there are fifteen sections. First, explaining shame and remorse: regarding the statement that 'giving rise to shame over the basis of one's own produced misdeeds that accompanies and does not abandon one', Jing says: misdeed is regret; having regretted, one commits it again, hence it is called having a basis and accompanying.

11.94

Tai says: It refers to being the locus upon which regret depends. Yet one cannot abandon it, and giving rise to shame based on this locus of regret, one should know this is called the fourth locus.

11.95

Ji says: It means that due to the third [locus], having done evil, one regrets it; having regretted it, one does it again; because the subsequent act is based on the prior act, it is called 'having a basis'.

11.96

Ce says: Because of good, evil, and doubt arising over what one has already done, one gives rise to shame and remorse; misdeed is regret, and having a basis is doubt.

11.97

Therefore, the old translation says: 'If it is doubt and regret, one is capable of eliminating them on one's own, and shame continuously arises; this is called the fourth locus.'

11.98

Next, explaining the gotra of firm and strong holding, Jing says: as for 'being able to restrain the defiled mind', it has mindfulness and wisdom as its nature; as for 'being able to endure suffering', patient endurance is wisdom; as for 'being unshakeable in the face of many intense terrors', it has indestructible vigor as its nature; and up to 'being able to correctly deliberate', this is also wisdom. Examining the text and gathering them, mindfulness, wisdom, and vigor are taken as the nature of firm and strong holding.

11.99

Ce says: from 'associated with a courageous nature' downward, the essence of holding is brought out. 'Courageous nature' is vigor. 'Associated' is concentration; 'able to deliberate' is wisdom.

11.100

Therefore, in the Mahāyānasūtrālaṃkāra, it asks: What are the characteristics of the essence of fearlessness? The verse says: 'It arises from the three: vigor, concentration, and wisdom.'

11.101

Third, regarding indefatigability of mind, Jing says: it takes the three dharmas of insatiable vigor, wisdom, and compassion as its essence. Among the five causal conditions: 1. Inherent power in one's nature; 2. Frequent habituation. Because of these two conditions, one is indefatigable; below, three bring out the essence: 3. Vigor; 4. Wondrous wisdom; 5. Mind of compassion. Hence we know these three dharmas are its essence.

11.102

Ce says: The old translation says 'unmoving', while this translation says 'indefatigability of mind'. According to the Mahāyānasūtrālaṃkāra, it is called 'non-retrogression'.

11.103

Analysis through four gates: First, types—there are three: 1. non-retrogression due to being insatiable in hearing the Dharma; 2. non-retrogression due to constant great vigor; 3. non-retrogression due to constant [endurance of] the suffering of saṃsāra. Second, bases—there are two: 1. shame (hrī); 2. courage. One who possesses shame does not retrogress, for to retrogress is shameful. One who possesses courage does not retrogress, for retrogression is not valiant. Third, essential nature—namely, aspiration for and delight in great bodhi; for if aspiration and delight turn away, one retrogresses. Fourth, distinctions—there are three: 1. not yet accomplished, which refers to the non-retrogression of bodhisattvas at the stage of practicing through faith; 2. accomplished, which refers to the non-retrogression of bodhisattvas from the first stage to the seventh stage; 3. fully accomplished non-retrogression, which refers to the non-retrogression of bodhisattvas on the eighth stage and above. Therefore, it is known that mental factor of aspiration (chanda) constitutes the essence of tirelessness.

11.104

Regarding the fourth, skill in knowing treatises, Jing says: This comprises four parts: first, wisdom arisen from hearing; second, from 'then upon...' onward, it next explains wisdom arisen from thinking; third, from 'having known dharma and meaning in this way...' onward, warming up the old and not forgetting it takes mindfulness and vigor as its essence; fourth, from 'further, in order to fully comprehend...' onward, knowing the new also pertains to both hearing and thinking.

11.105

Ce says: According to the [Mahāyāna-]Sūtrālaṃkāra, this is called 'knowing the Dharma,' analyzed through six gates: 1. Knowing the Dharma, which refers to knowing the treatises of the five sciences. 2. Knowing the dharma of activity, which refers to knowing that benefiting oneself and benefiting others constitutes this activity. Knowing the inner treatises is for one's own cultivation and for expounding to others. Knowing logic (hetuvidyā) treatises is for setting forth one's own tenets and refuting the tenets of others. Knowing grammar (śabdavidyā) treatises is for making one's own voice melodious so that others will believe and accept it. Knowing medical (cikitsāvidyā) treatises is for removing the sicknesses of others. Knowing the treatises on arts and crafts (śilpakarmasthānavidyā) is for causing others to understand. 3. Knowing the characteristics of treatises, which means knowing that the attainment of these five treatises has five causes; this is the bodhisattva's knowing of the characteristics of treatises: (1) attainment through hearing; (2) attainment through retention; (3) attainment through recitation; (4) attainment through thinking; (5) attainment through penetrating. The bodhisattva first hears the treatises; having heard, retains them; having retained, recites them; having recited, dwells on thinking about them; having thought, penetrates them. 'Penetrating' means knowing what is efficacy and knowing what is fault, what is good speech and what is bad speech. 4. Inexhaustible characteristic, which refers to such knowledge, up to having no remaining afflictions, being likewise inexhaustible. 5. Attainment of fruition, because one knows oneself to attain knowledge of all aspects. 6. Two gates: (1) samādhi gate; (2) knowing dhāraṇī. The bodhisattva who knows treatises ripens sentient beings through the samādhi gate, transforming and gathering them according to their needs; and ripens the Buddha-dharma through the dhāraṇī gate, being able to retain all dharmas as they are attained.

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瑜伽論記 — Classical Chinese