瑜伽論記 16

English (machine translation) 16

Language: English

16.1

Compiled and authored by the commentator Dunlun

Above, within the extensive analysis of the six kinds of skill, four have already been explained. From here on, the fifth analyzes skill in possibilities and impossibilities. Within the text there are four parts: first, concluding the preceding and introducing what follows; second, opening and listing the four approaches; third, analyzing and explaining according to the approaches; fourth, indicating what remains unexpressed.

16.4

In listing the four approaches: The first, intrinsic essence, is the wisdom that thoroughly knows whether cause and effect conflict or do not conflict with respect to the known objects; this is the essence of skill in possibilities and impossibilities.

16.5

Second, analyzing manifestation: this is the causal occasion for the arising of the teaching; in order to demonstrate that the wisdom of correct means concerning defiled and purified objects suffers no failure or ruin, this skill in possibilities and impossibilities is taught. These two belong to the beginning; hence it says 'essence and manifestation are the first approaches'. The third is the approaches, and the fourth is distinctions; these two belong to the end, hence it says 'approaches and distinctions are the latter'. With respect to analyzing and explaining according to the approaches, there are four sections; the first two can be understood.

16.6

The third, the section explaining the approaches, has three parts: first, analyzing the meaning of the approaches according to four [categories] such as accomplishment; next, analyzing the meaning of the approaches according to the four reasonings; third, combining and concluding.

16.7

Within the former, it first opens the four approaches, and later analyzes them according to the approaches.

16.8

Within that, it first explains the purpose of the four approaches in general through question and answer: regarding 'in order to demonstrate the approach of distinctions pervading all varieties', it means that in order to demonstrate the meaning of the approach of distinctions of possibilities and impossibilities pervading all phenomena, this third approach's meaning is now stated.

16.9

Later it explains the four approaches in sequence. In analyzing the first approach, the text says: 'Relying on the initial approach of accomplishment, the remaining distinctive characteristics not subsumed by that': Jing states: 'This means that, relying on the initial approach of accomplishment, the meanings not subsumed by the other three approaches are called "accomplishment", designated as the remaining distinctions. I shall now explain them: for example, the visual faculty, with respect to the functions of hearing sounds, smelling scents, and so forth, cannot accomplish them, and hence is called "not subsumed by that"; this is an inverted activity.'

16.10

Regarding 'aside from that, I shall now explain the remaining matters of seeing visible forms': the visual faculty being able to see and accomplish its own function lies outside of its inability to hear sounds, smell scents, and so forth; hence it is called 'the remaining distinctive characteristics'.

16.11

Ji states: 'This means that what is not subsumed outside of the initial approach of accomplishment alone is now demonstrated so that distinctions of all varieties are subsumed exhaustively; that is, the latter three approaches. The phrase "no place" means the places of the ten directions or the places of the three realms. "No occasion" means the occasions of the three times.'

16.12

Question: Sūtras state that at the stage of having attained mastery, the five faculties interchange their functions; why is it said here that there is strictly no possibility for the visual faculty to have the functions of the [other] four faculties? Some say that here, possibilities and impossibilities are analyzed with respect to the five faculties at the stage where mastery has not yet been attained.

16.13

Question: If so, at the stage of having attained mastery, can the four great elements interchange their functions?

16.14

Answer: Following Master Guo's explanation, at the stage of mastery the great elements also interchange functions. Therefore we know that when the author of the treatise states that the great elements do not interchange functions, this is also spoken based on the stage where mastery has not yet been attained. Master Xing of Silla says: 'The four great elements are the supports for materiality; materiality is not lucid and sharp, so even upon reaching the stage of mastery they do not interchange functions. The five faculties are the supports for the mind, and the mind is lucid and sharp; if at the stage of mastery the five faculties receive the power of that which relies upon them, they can also interchange functions.'

16.15

Now investigating the various explanations, Ji's *Shinyao* [Essentials of Vijñaptimātra] states: 'Regarding this interchange of faculties' functions, there are two different theories. The first master says: "They truly can take all objects as perceptual conditions." The second master explains: "At the site of each individual faculty, all faculties are pervaded and each gives rise to its own function; it is not that a single faculty grasps all objects. Because the functions of the various faculties each pervade all, this is called interchange of functions. Were it not so, the characteristics of dharmas would be destroyed; the mind king would also have to possess the functions of mental factors to apprehend specific [features], and so on." According to the second explanation, even upon reaching the stage of mastery, the eye does not have the functions of the [other] four faculties, nor does earth perform the functions of the other three great elements. This conforms well to this text, being clear and without impediment.'

16.16

Second: Analyzing the approach of conjunction. There are six subsections. The second mentions "coarse divisions of water and fire", which excludes the subtle fire of warm tangibility within water. For instance, coarse fire like the substance of burning charcoal does not co-occur with water. The fourth and fifth state that in no place and on no occasion do two mind kings, two feelings, two conceptualizations, and so forth of the same category of visual consciousness conjoin at the same time. Furthermore, in no single visual consciousness do wholesome, unwholesome, suffering, and pleasure conjoin at the same time.

16.17

Third: Analyzing the approach of realization. There are seven subsections. Specifically in regard to the fourth, fifth, and seventh, the term "realization" is designated. A "born paṇḍaka" is one born as such by nature. In truth, none of the five kinds of paṇḍakas can procreate sons or daughters. However, in terms of prominence, only the naturally born paṇḍaka is cited.

16.18

Next, analyzing the approach of actualization. There are seven subsections. All analyze possibilities and impossibilities among presently arising dharmas, which is called the approach of actualization. Regarding the passage from 'Without severing lust, etc.' up to 'is impossible': this means that while one is still with taints, one must subdue lust before giving rise to the meditation on impurity and the like. Furthermore, accomplishing the foundations of mindfulness is a taintless cultivation.

16.19

Next, possibilities and impossibilities are analyzed in terms of the four reasonings, as in the text.

16.20

Fourth: Analyzing the approach of distinctions. This takes skill in possibilities and impossibilities and distinguishes it against skill in dependent origination. Because the conceptual scopes of these two skills intersect with each other, they are distinguished against one another, whereas the others are not like this. In skill in possibilities and impossibilities, the objective sphere is broad, while in dependent origination it is narrow.

16.21

Below, in the sixth, analyzing skill in the faculties: first it concludes the preceding and introduces what follows; later it opens the sections and explains them.

16.22

Within that, first there is half a verse listing the four approaches: "Meaning" is first, analyzing the meaning of faculties; "intention" is second, the intention behind speaking of the faculties; "establishment" is third, the rejection and establishment of faculties; and "extensive differentiation comes later" is fourth, extensively analyzing their sequence.

16.23

Second, explaining according to the approaches; this constitutes four sections.

16.24

The first explains the meaning: the meaning of predominance is the meaning of a faculty. The *Vibhāṣā* also states: 'Although all conditioned dharmas possess predominance, the superior ones are established as faculties, just as a lord of men or a lord of devas.'

16.25

The second explains the intention behind the teaching. 'In order to demonstrate the most supreme meaning in regard to various matters and various phenomena' corresponds to the causal occasion for teaching the faculties. As the *Vibhāṣā* states: 'There was a brahmin named Jātimant. Having previously studied the meaning of faculties, he heard various divergent theories establishing faculties, and was mostly unable to comprehend them. He went to the Buddha's place and asked, "Gautama, many speak of faculties; how many faculties do you now definitively establish?" The Buddha said, "Jātimant, although I possess wisdom, I cannot add one nor subtract one from the twenty-two faculties."' Now, explaining the Buddha's sūtra, it makes this statement: in order to reveal the most supreme meaning in regard to various matters and various phenomena, these twenty-two faculties are taught.

16.26

Third, within analyzing rejection and establishment: first, eight subsections formally establish the faculties; later, one verse concludes their eight approaches.

16.27

First, the faculties are established in terms of six meanings. As the verse in the Abhidharmakośa says: “The basis of mind, its distinction, / its continuation, its defilement, / its provisions, and its purification: / by this measure the faculties are established.” “The basis of mind” refers to establishing the six faculties of the eye and so forth as the bases for the six consciousnesses. “Its distinction” refers to the second, establishing the two faculties of masculinity and femininity; because of these two faculties, sentient beings are distinguished and their characteristics are distinguished. “Its continuation” refers to the third condition, establishing the life faculty, because it enables continuation for a single lifespan. “Its defilement” refers to establishing the five feeling faculties; when it says that these are predominant in the enjoyment of the fruits of karma, grief is not a fruit, yet after having obtained the fruit, one also gives rise to enjoyment in the state of the fruit, and so it is said to be enjoyment of the fruit. “Its provisions” refers to establishing the five faculties of faith and so forth, because they are provisions for the noble path. “Its purification” refers to establishing the characteristics of the three taintless faculties. This treatise has a similar meaning to that [verse].

16.28

Second, among the five meanings: the male and female faculties experience the hidden realm of sexual desire, and are therefore called predominant in the enjoyment of the hidden realm.

16.29

Third, among the five meanings: the six faculties mostly experience the internal realm of one’s own body; the male and female faculties experience the bodies of others, which is called the external gate; the five feelings can all experience external realms and the internal body. The eight faculties are established to give rise to defilement and to counteract defilement.

16.30

Fourth, among the six meanings: regarding being able to cause the basis to turn according to mastery, Jing says: this is establishing the single mind faculty because the present body is mastered. Now consulting the Abhidharmakośa, it says regarding “proceeding according to mastery”: as the sūtra states, “The mind can lead the world; the mind can entirely gather and hold it; all dharmas proceed according to the mastery of this single dharma of the mind.” Regarding benefit and harm to the basis: joy and pleasure benefit the body, grief and suffering harm it, and equanimity pertains to both.

16.31

Fifth, among the six meanings: to make evident the substance of sentient beings, the six faculties of the eye and so forth are established, for the six faculties are the sentient being. Regarding establishing five faculties as the means for superior rebirth, Jing says: the five faculties of faith and so forth pertain to both the tainted and the taintless; tainted faith and so forth induce superior rebirth as humans and devas, while taintless faith and so forth perfume tainted karma to induce superior rebirth in the five pure abodes. Therefore, the present explanation only takes the tainted as inducing superior rebirth, while taintless faith and so forth are mutually subsumed under the three faculties as the definitely superior means for proceeding toward the realization of nirvāṇa.

16.32

Sixth, among the five meanings: to make evident the substance of sentient beings, the six faculties of the eye and so forth are established, identical with the preceding. To make evident the sustenance and growth of sentient beings, the two faculties of masculinity and femininity are established; the preceding explanation was based on birth, whereas this one is based on growth. To make evident the gradual diminution of the lifespan of sentient beings, the single life faculty is established; the preceding was based on continuation and death. In times of prosperity, there are joy and pleasure; in times of decline, there are grief and suffering; equanimity pertains to both times; the preceding was based on the enjoyment of sensory objects.

16.33

Regarding establishing eight faculties to make evident the virtues and faults of sentient beings, Jing says: to show that faith and so forth are dharmas of virtue that can counteract faults, eight faculties are established. Ji says: among the three taintless ones and the five of faith and so forth, those that are factors conducive to liberation are virtues, while the five of faith and so forth are factors conducive to merit; the tainted are faults. Alternatively: virtue refers to the eight faculties, and fault refers to what is severed by the eight faculties.

16.34

Seventh, in the two categories, they are established according to eight designative phrases. Depending on such a name is the first, referring to the intermediate existence. Gotra is the second, referring to the gotra of the parents, namely gotras such as Kāśyapa and castes such as Kṣatriya. Such food, suffering, and pleasure is the third, meaning that depending on good food and drink one experiences joy and pleasure, while depending on bad food and drink one experiences grief and suffering, and so forth. Such a lifespan is the fourth. Such a dwelling is the fifth. Such a lifespan measure is the sixth. The above are designations according to the lay category. Such faith up to wisdom establishes the five of faith and so forth as the seventh. Approaching such a fruition establishes the latter three taintless ones as the eighth designation; this is based on the monastic category.

16.35

Eighth, among the six meanings: the six faculties of the eye and so forth can give rise to various faults, so one undertakes protection of the faculties; thus, from the protector, the six dharmas that are protected are established as faculties. By being male or female, one is capable of going forth and realizing the fruits; by having life, one remains in the world to accumulate good; by knowing that the five feelings give rise to various defilements, one acts with correct knowledge. The remaining text is understandable.

16.36

Next, there is a verse concluding the eight alternatives. “Turning according to the sensory realm” and so on concludes the first gate. “By making evident” concludes the second. “And the internal gate” concludes the third. “Adornment” concludes the fourth. “Two sentient beings” concludes the fifth and sixth. “Metaphorical designation” concludes the seventh. “Protection” concludes the eighth.

16.37

From here below is the fourth section, the detailed analysis gate. In this there are two parts: first, a brief analysis using eight gates; later, another detailed analysis using six gates. In the former, the eight gates are first distinguished, and then concluded with a verse.

16.38

In the former part, the first gate of operation consists of six pairs of questions and answers. Regarding the last three faculties proceeding toward the realization of nirvāṇa, this is spoken of generally in terms of the distant and near: the first two proceed toward nirvāṇa, and the last one directly realizes nirvāṇa as its operation.

16.39

The second is the gate of nominal and real: the two faculties of masculinity and femininity are established nominally upon the body faculty; the life faculty is established upon a state of the ālayavijñāna; the three taintless faculties take nine faculties as their substance; therefore, six are nominally existent.

16.40

The third is the gate distinguishing form, mind, and so forth. The text is divided into two: first, determining their mutual inclusion according to the five dharmas; later, citing the nominal faculties to clarify what they belong to.

16.41

In the former: the five faculties of the eye and so forth and the two faculties of masculinity and femininity are form; the mind faculty and the mind within the three taintless faculties are mind; the five of faith and so forth together with the five feelings make ten entirely, and with the exclusion of mind from the three taintless ones, the remainder are mental factors; the life faculty is a conditioned factor not associated with mind. All are conditioned, as can be understood.

16.42

In the second passage, the latter three faculties are states of nine faculties—namely, mind, the five of faith and so forth, and the three feelings. In the ninth fascicle of the Abhidharma[samuccaya], ten faculties constitute the faculty of learning what is not yet known, where it adds the grief faculty. The present treatise takes the path of seeing of fifteen moments of mind as the faculty of learning what is not yet known. In this there is no grief, and so there are nine. That work takes the planting of roots of virtue conducive to liberation onward as being called the first faculty, and so there are ten with the addition of grief.

16.43

Regarding the life faculty having nothing it belongs to, the Tripiṭaka Master says: hence we know that the life faculty is not established solely upon the eighth consciousness-king, but applies across the five concurrent mental factors as well.

16.44

Ji says: the present explanation does not hold this, as it contradicts the text of the Prakaraṇāryavācā. Furthermore, [with other faculties that are] functional parts derived from a primary faculty—such as the male, female, and three taintless ones—all take a portion of the faculty on which they rely as their substance, resembling the original form or mind. This [life faculty] is established nominally upon [the consciousness] and is not a part of the characteristics of that on which it relies; therefore it is said to have nothing it belongs to. It does not mean that it is established across the five mental factors.

16.45

Master Jing’s commentary says: the life faculty is established precisely upon the mind faculty of the ālayavijñāna; the reason it is said to have nothing it belongs to is that this gate is nominally established in terms of the states of karmic-reward form and mind in general, and for this reason it has no specific belonging to one particular [faculty]. Now consulting the Vijñaptimātratāsiddhi, the life faculty is established nominally only upon seeds, not upon actual manifestations; hence we know that because this text is not subsumed under the manifesting faculties, it is said to have nothing it belongs to. Another explanation: the life faculty is neither form nor mind, and therefore has nothing it belongs to.

16.46

Fourth is the gate of the three natures of wholesome and so forth. First, distinguishing the wholesome nature itself has three meanings. 1. In terms of nominal and real, generally speaking there are eight, namely the five of faith and so forth and the three taintless ones. 2. Excluding the general to discuss the pure, there are the five of faith and so forth. 3. Selecting from the general, there are parts of six, namely mind and the five feelings; grief pertains to the wholesome and the unwholesome, and taking only the wholesome side is called a part. 4. Feelings and mind pertain to the three natures, and taking only the wholesome side is called a part.

16.47

Next, distinguishing the unwholesome: this refers to parts of the six, the same as the preceding. Later, distinguishing the indeterminate has two meanings. 1. Excluding the mixed to discuss the pure, there are the seven forms and life. 2. Selecting from the general, with the exception of grief, the four feelings and mind all pertain to the three natures, and taking only the indeterminate is called a part.

16.48

Fifth is the gate of having maturation and so forth, with seven pairs of questions and answers.

16.49

1. Distinguishing those that have maturation: all of grief, and parts of the other four feelings, the five of faith and so forth, and the mind faculty, because indeterminate and taintless ones are excluded.

16.50

2. Distinguishing those without maturation: all of the seven physical ones, life, and the three taintless ones; because the first eight are indeterminate and the latter three are taintless. This is spoken of taking the path of seeing as the first faculty: the five of faith and so forth, four feelings, and mind, because the unwholesome and the wholesome tainted are excluded.

16.51

3. Distinguishing those with maturation as an accompaniment: superior human and celestial rewards cause the supporting physical basis to gradually become more excellent when the noble path arises; because they rely on each other in this way, they perfume seeds to take birth in the Śuddhāvāsa, and through the power of taintless border samādhi they prolong karmic reward.

16.52

4. Distinguishing maturation. One, and parts of nine: this refers to the entire life faculty, and parts of each of the seven forms, mind, and equanimity. For the seven forms, taking reward excludes nutriment and takes only the basic consciousness; for mind and equanimity, excluding the mind and equanimity associated with the seven consciousnesses is called a part. As the Abhidharma[samuccaya] says: the life faculty is intrinsic indeterminacy; formless maturation is maturation indeterminacy. The Tripiṭaka Master says: these are not contradictory. The Abhidharma analyzes according to the three natures; within the three natures, the life faculty is intrinsically indeterminate, and hence it is called intrinsically indeterminate, while the substance in the treatise is simply maturation indeterminacy. Another explanation: the Abhidharma establishes nikāya-sabhāga upon dharmas of the aggregates of the three natures, and establishes the life faculty upon the duration of nikāya-sabhāga, so it is not exclusively maturation, but simply called intrinsically indeterminate. Now, in establishing the life faculty upon the five aggregates of the three natures, establishing the life faculty upon maturation dharmas is predominant, and therefore it is said that the life faculty is exclusively maturation. The Sarvāstivāda school establishes that maturation form has no interruption, but allows that maturation mind may be interrupted. The present Mahāyāna school holds that uninterrupted form and mind, as long as they are maturation, must be continuous; therefore, under the gate of maturation, mind and equanimity only take the basic consciousness and its associated equanimity.

16.53

5. Distinguishing maturation that has seeds: all possess them. The Tripiṭaka Master says: because they are held within the maturation consciousness, all are called maturation. Another explanation: now, according to the principle that what is continuous is called maturation, then because all seeds are continuous, all are called maturation.

16.54

Masters Bei and Jing say: because all seeds are termed maturation along with the ālayavijñāna, the twenty-two faculties arisen from maturation seeds are all called arisen from maturation. This text says that taintless seeds are termed maturation along with the consciousness on which they rely; having no separate substance, the three taintless faculties are called arisen from maturation. Now, according to the Vijñaptimātratāsiddhi, it says: when the function of taintless seeds increases progressively, it is metaphorically designated as maturation.

16.55

6. Distinguishing what is not maturation: all of twelve, namely the five of faith and so forth, the three taintless ones, and grief, joy, pleasure, and suffering. Parts of nine: the seven forms, mind, and equanimity, as previously excluded; the life faculty is invariably maturation.

16.56

7. Distinguishing what is arisen from maturation: all seeds are called maturation; therefore, the faculties that are produced are called arisen from maturation.

16.57

Sixth is the gate distinguishing the three realms. In the desire realm there are four: male, female, grief, and suffering. Parts of fifteen: the five faculties of the eye and so forth pertain to the desire and form realms; the life faculty pertains to the three realms; the five faculties of faith and so forth, mind, and equanimity pertain to binding by the three realms and non-binding; the two faculties of joy and pleasure pertain to the desire and form realms and non-binding. Now taking only those of the desire realm, it says parts of fifteen. In the form realm, parts of fifteen: these are the previous fifteen.

16.58

In the formless realm, parts of eight: the five of faith and so forth, mind, the life faculty, and equanimity are not bound; then all of the three taintless faculties, and parts of the five of faith and so forth, joy, pleasure, equanimity, and mind. The faculty of learning what is not yet known also pertains to the tainted. Now, based on the taintless, it speaks generally of three.

16.59

Seventh is the gate of the quantity across the various stages. The text is divided into three: 1. according to stages; 2. taintless; 3. the quantity of maturation.

16.60

First, regarding the statement that there are eleven in the anāgamya stage, Jing says: this refers to the five of faith and so forth, the three taintless ones, mind, joy, and equanimity; this is a general formulation based on beings in the desire realm.

16.61

Question: Following the questions and answers below, there is also pleasure; why is it not mentioned?

16.62

Answer: It is not mentioned because it is nominal. Tai says: excluding mind and taking pleasure accords with the Vijñaptimātratāsiddhiśāstra.

16.63

Question: Regarding the statement, "If there is joy in the unarrived [absorption], why is it not established [as a branch]? The reply is: Because it is movable": The meaning of the question is that just as in the first dhyāna, when there is joy, the five branches are established, since there is also the sensation of joy in the unarrived stage, why is it not established as a branch?

16.64

Answer: In its meaning, the unarrived [absorption] has joy, but it is still stirred by the disordered winds of the desire realm, and therefore it is not established as a branch. Although its existence is nonetheless affirmed, what scriptural authority is there for it?

16.65

Therefore it asks again: "What is the proof?"

16.66

In the answer, the Buddha's teaching is cited.

16.67

As for the statement that the initial gateway describes the status of the unarrived stage: this refers to "the joy and pleasure born of separation moistening one's body." From "pervasive" downward is the subsequent gateway, which is the foundational state. The former only moistens what is associated with the mind, whereas only later does it pervasively gladden the body and so forth; hence the latter is superior and the former is inferior. Since it speaks of "joy and pleasure," it is clear that pleasure is also present. Now, presenting the manifest joy while the implicit and manifest mutually connect means that merely presenting the manifest is because, reasoned theoretically, this stage also has pleasure; because it gladdens the faculties, it is called pleasure.

16.68

"The first two dhyānas have eighteen": this excludes the male, female, grief, and suffering [faculties]. Previously it was said that the phenomena bound [to a realm] are exclusively tainted, but here it is said that the phenomena belonging to a stage comprise both tainted and taintless; thus the upper and lower [passages] differ, yet there is no error. The third and fourth [dhyānas] respectively exclude joy and pleasure. Jing says: The unarrived of the first dhyāna establishes joy like its root, and the second dhyāna is also like this; the unarrived of the third dhyāna establishes pleasure, and the unarrived of the fourth dhyāna establishes equanimity.

16.69

"The lower three formless [absorptions] have eleven": namely, the five beginning with faith, mind, vitality, equanimity, and the three taintless faculties; this is also formulated on the basis of a multiplicity of persons.

16.70

"Neither-perception-[nor-non-perception] has eight": namely, the five beginning with faith, mind, vitality, and equanimity. These are formulated only in terms of active manifestation. If formulated in terms of seeds, then speaking generally of ordinary beings and noble ones, all twenty-two faculties can be found fully present in all stages.

16.71

Jing says: Question: In the three formless stages, how can there be the actively manifest faculty of that which has not yet been known and will be known? As a subsequent text states, one enters the path of seeing based on the four dhyānas and the initial unarrived [absorption], and exhausts all taints based on the nine foundational concentrations. The answer is: This is based on the stage prior to the path of seeing where, relying on concentrations of the form realm, one gives rise to the roots of good such as heat; by this means, one enters the concentration of the formless [realm] with a mind striving toward the path of seeing. Proceeding gradually in this way, one enters the three formless absorptions and in all of them gives rise to this practice; this is called the faculty of that which has not yet been known and will be known. It does not mean that the three formless absorptions can enter the root path of seeing and thus are said to possess the faculty of that which has not yet been known.

16.72

Question: If so, this person also relies on neither-perception to give rise to this contemplative practice; in that case, neither-perception ought to possess the faculty of that which has not yet been known, so why is it not mentioned?

16.73

Answer: Because the lower three formless stages have the other two taintless faculties, they are said to have that [faculty of] that which has not yet been known and will be known. Neither-perception lacks the latter two taintless faculties; even if this practice were present, the treatises' authors would not mention it. Furthermore, because the mind of neither-perception is dark and obtuse, it is not like the lower stages that can give rise to this practice; therefore, it is not said to possess the first taintless faculty.

16.74

Question: The first taintless faculty broadly includes the nine tainted faculties of the prior preparatory path; in the stage of cultivation, is it also accepted that the nine faculties of the tainted preparatory path and so forth are broadly included as the faculty of that which has been known? And in the stage of non-training, does the same question apply to the establishment of the faculty of that which has fully known?

16.75

The explanation says: The Abhidharmasamuccaya states that from the sixteen minds of the path of seeing onward, throughout the entire path of training up to the vajropama-samādhi, the previous ten faculties are the entity of the faculty of that which has been known. Thus we know that those associated with the wisdoms of hearing, reflection, and cultivation are broadly included as the faculty of that which has been known; hence, the faculty of that which has been known comprises both the tainted and the taintless.

16.76

The tainted three wisdoms of the non-learners of the two vehicles also establish the faculty of that which has fully known, because the Abhidharmasamuccaya states: What is neither-training nor non-training?

16.77

The answer is: The wholesome, afflicted, and indeterminate phenomena in the body of an ordinary being who has not yet sought liberation; the afflicted and indeterminate phenomena in the body of a learner; the indeterminate phenomena and unconditioned phenomena in the body of a non-learner—all are neither-training nor non-training. Therefore we know that the tainted three wisdoms and the naturally obtained wholesome [dharmas] in the body of a non-learner are together called non-training and are the faculty of that which has fully known.

16.78

Ji says: Neither-perception has eight in terms of the path of abandoning defilements; if in terms of roaming contemplation and so forth, it comprises eleven. However, using the eleven of the sphere of empty space as proof accords with the Abhidharmasamuccaya. Because all roots of good conducive to liberation are called the faculty of that which has not yet been known and will be known, eleven conflicts with what came before. This is based on the distant preparation. The previous text was based on the fifteen minds of the path of seeing. This faculty, in one text, is solely taintless; in one text, it comprises both tainted and taintless; in one text, it is said to be bound to the form realm and unbound; in another text, it is said to be solely unbound; in one text, nine faculties are its nature; in one text, ten faculties are its nature. There is a text stating that the roots of good conducive to liberation extend to neither-perception; therefore, the nature of the eleven faculties of the sphere of empty space in the previous text is precisely that, and the remaining texts should be reconciled accordingly.

16.79

Now examining the seventh fascicle of the Vijñaptimātratāsiddhi, it says: The reason the former three formless [absorptions] have this faculty is that it is acquired by lateral cultivation during the superior path of seeing; or because when practitioners of the two vehicles turn toward the Great [Vehicle], in order to realize the emptiness of phenomena, they also give rise prior to the grounds to the taintless realization of the emptiness of self comprised by the nine stages—all of which are subsumed under this faculty.

16.80

Next, the various faculties are distinguished according to whether they are tainted or taintless, and so forth. In this general explanation that the seven stages comprise both tainted and taintless, among the faculties of the stage of neither-perception, Jing says: In terms of their type, the faculties of neither-perception lack the taintless that abandons defilements. If formulated in terms of the continuum of a single person in neither-perception, who can obtain the taintless roaming contemplation of their own stage, then there are two kinds. As for the statement, "Also because of liberation from afflictions, etc.": this is based on an arhat who, having separated from the taints of neither-perception, has faculties that are liberated, which is called taintless; this meaning is not rejected. However, relying on the mind of the stage of neither-perception, one enters the absorption of cessation, and then the seeds of the nine grades of mind turned away [from sensory objects] establish the absorption of cessation; the absorption of cessation is taintless. As stated in [fascicle] sixty-two: One should know that neither-perception also has taintless roaming contemplation.

16.81

Tai explains two meanings. One says: If formulated in terms of type and intrinsic nature of liberation, neither-perception is solely tainted; if formulated in terms of being within the bodily continuum of one who is liberated, it should be said to be of two kinds. Another says: If formulated in terms of the type of contemplative insight into principle, neither-perception lacks it and thus should be said to be tainted; if formulated in terms of the continuum of contemplative insight into principle by subsequent wisdom, it should be said to be of two kinds. Master Ji said: "Type" means that within its own stage there is no taintless type that abandons defilements. As for "being called taintless also because of liberation from afflictions," this refers to subsequent wisdom.

16.82

Ce cites two explanations from the Commentary. One says: Formulated in terms of the type of fundamental [wisdom], neither-perception is solely tainted; formulated in terms of the continuum of subsequent [wisdom], neither-perception comprises the taintless. Another says: Formulated in terms of the transcendent type of both fundamental and subsequent wisdoms, neither-perception lacks the taintless and has only the tainted; formulated in terms of the faculties within the bodily continuum of one whose taints are exhausted, it also has the taintless.

16.83

Below, the quantity of accomplishment is clarified. The text is divided into three.

16.84

First, the quantity of accomplishment is distinguished in relation to the desire realm. Therein, first the desire realm is distinguished in general; next it is distinguished according to the five destinies; and finally it is distinguished individually with respect to continuums.

16.85

First, as for "all of the desire realm": this is based on a multiplicity of persons, or on one person, who from beginning to end can permissibly have the twenty-two faculties. Masters Bei and Jing say: The momentum of the text below mostly speaks of accomplishment in terms of that which arises actively and continuously.

16.86

Next, as for "hells and so forth are also like this": there are four alternatives here.

16.87

First is the alternative where both seeds and active manifestation are accomplished. As for the eight, Jing and Ji both present two explanations. One says: The five faculties of the eye and so forth, vitality, mind, and suffering; this is formulated in terms of the six consciousnesses. The second says: Suffering is excluded and equanimity is taken; this is formulated in terms of the eighth [consciousness].

16.88

Jing says: The Tripiṭaka Master favored the first explanation. Śīlabhadra agreed with this. Master Ji also said the former explanation is superior: although the sensation of equanimity is concurrent with the eighth [consciousness] and constantly manifests actively, it is overwhelmed by suffering, as in the text of [fascicle] fifty-one, and therefore is not taken; moreover, it is not taken because the formulation is in terms of the six consciousnesses. Now examining the fifth fascicle of the Vijñaptimātratāsiddhi, in discussing places of pure suffering, there are two disputes regarding the unpleasant sensation on the mental stage: One says it should be called grief; the second says it is called solely suffering. It extensively refutes the former master and cites this text as proof: "The remaining three are definitely one among pleasure, joy, and grief." If the former master had said that this text only speaks of capacity of sensation, then one should not say that the mental faculty is definitely accomplished, because those six guest consciousnesses are sometimes absent. Furthermore, how could it be said that eight faculties are definitely accomplished? If one claims that because the five consciousnesses are not continuous, grief is stated to be the eighth, how could there be the grief faculty during death, rebirth, and swooning? Those who hold the suffering faculty to be the eighth are also refuted by this. Even if one holds a physical gender to be the eighth, that is logically incorrect as well, because gender is not fixed, and through that evil karma one may have no physical gender. Because they are caused by evil karma to constantly experience suffering at the gates of the five faculties, the eye and so forth are definitely accomplished. Hence the eighth must definitely be the equanimity of the seventh and eighth consciousnesses. Just as in extreme pleasure the gladdening of the mind is called pleasure, so in places of extreme suffering the oppression of the mind is called suffering; relying on that, this equanimity is explained as the eighth.

16.89

Second is the alternative where seeds and active manifestations are definite and indefinite, excluding two groups of three: first, the three taintless faculties; second, the three sensations. Here, Master Tai and others say: One takes joy, pleasure, and equanimity. Bei says: One takes grief, joy, and pleasure. Now, agreeing with Master Bei to accord with the Vijñaptimātratāsiddhi, the remainder consists of the five beginning with faith, male, female, and suffering.

16.90

Ji says: This alternative means that both seeds and active manifestations are indefinite. That is, whether the two faculties of male and female actively manifest is indefinite. If the seeds are also indefinite, as the text says that without the faculty, the seed of the faculty is also damaged, so it is not included among those whose seeds are unaccomplished in active manifestation but definitely present; the five beginning with faith are also like this, as when one of wrong views damages and suppresses the wholesome seeds, they are also called unaccomplished seeds. This is found in the text on the three kinds of maturation, and hence is not included among those whose seeds are unaccomplished in active manifestation but definitely present. Among these, suffering is not taken because it has already been stated to be subsumed under the category where both seeds and active manifestation are accomplished. Now this is not so: although the five faculties beginning with faith and the male and female [faculties] are damaged and suppressed, their seed entities exist, and therefore they are called definitely accomplished in seeds. When in a state of swoon, the suffering faculty is interrupted; thus its active manifestation is not accomplished, while its seeds are definitely present.

16.91

Third is the alternative where active manifestation is definitely absent and seeds are indefinite; this refers to the three taintless faculties. Tai says: By this it is proved and known that all bodhisattvas from the first stage onward do not receive a real retributive body in the hells, because they have severed the karma and ignorance of the bad destinies; they only go there with transformation bodies.

16.92

Jayasena explained that for one bound for parinirvāṇa, because there are no heavy obstacles, the taintless seeds have the potential to arise, and therefore they are accomplished. Candragomin says: Because there are naturally present taintless seeds, they are called mature. Śīlabhadra and others say that formulated in terms of naturally present seeds, it agrees with the second explanation; based on newly perfumed [seeds], it agrees with the first explanation.

16.93

Fourth is the alternative where active manifestation is definitely absent and seeds are definitely present; the three are grief, joy, and pleasure. Master Jing and others say: It should say "the other two," referring to joy and pleasure, which do not arise in the hells but whose seeds are mature. Examining the Sanskrit text in detail, we now do not follow this statement. If it is in places where ghosts and animals experience a mixture of suffering and pleasure, the latter three are also actively accomplished; "accomplished" refers to grief, joy, and pleasure.

16.94

Examining the context above and below, we have not seen any statement that there are places in the hells where suffering and pleasure are experienced mixed together.

16.95

Below, distinguishing individually with respect to continuums, there are six pairs and sixteen questions and answers. First is the pair of lacking faculties and possessing faculties.

16.96

"Lacking faculties excludes five": namely, excluding male, female, and the three taintless. If one lacks male and female, one definitely lacks the three taintless. Hence, this is termed "five kinds" in terms of their not actively arising. Second is the pair of man and non-man.

16.97

"A paṇḍaka excludes five": also excluding male, female, and the three taintless. Jing says: Some paṇḍakas also accomplish the male and female faculties, but because they do not arise constantly, they are called paṇḍakas. Here the discussion is based on those who completely lack both male and female faculties; hence it is said to exclude five. If one has two physical genders or is without physical gender, one cannot enter noble status, because one does not accomplish the taintless faculties.

16.98

Tai says: The former is based on having no male or female [gender] from birth, and therefore excludes the three taintless and the two physical genders; the latter is based on having no two physical genders after having been born, and therefore differs from the former. If, having attained noble status, one subsequently loses a faculty; if one has damaged it beforehand, one cannot enter noble status; if one has already attained the aids to penetration and afterwards loses a faculty, one can also enter noble status; the meaning is the same as in the Hīnayāna.

16.99

Ji says: Here there is no further text; thus we know that one lacking the male or female faculties cannot enter noble [status]. Furthermore, if treated as in the Hīnayāna, there is no impediment: the male and female faculties mutually exclude each other; [second,] a two-formed person lacks the three taintless faculties; third, in the contrast between those who have severed good roots and those who have not, the former do not activate the latter eight faculties; fourth, in the contrast between ordinary beings and noble ones, ordinary beings do not activate the three taintless faculties, while all noble ones are collectively said to have seen the truths, and therefore possess all of them; fifth, in the contrast between those in training and those beyond training, those in training exclude the faculty of one who has fully known, thus having twenty-one, while those beyond training exclude the first two taintless faculties as well as grief, thus having nineteen; sixth, in the contrast between the four approaches and the four fruits: the approach to the stream-enterer has twenty, excluding the latter two taintless faculties; the fruit of the stream-enterer has twenty, excluding the first and last taintless faculties; the approach to and fruit of the once-returner, as well as the approach to the non-returner, can also each have twenty. If one leaps over the middle two fruits and approaches, one excludes the latter two taintless faculties; if one approaches successively, then one excludes the first and last taintless faculties. The fruit of the non-returner has nineteen, further excluding grief; the approach to the arhat is likewise. The fruit of the arhat has nineteen, excluding the first two taintless faculties and grief.

16.100

Second, distinguishing that there are eighteen in reference to the form realm: this excludes the male, female, grief, and pain faculties. Jing says: Although a noble one in the form realm does not possess the taintless faculty of one who will know the unknown, nevertheless they have the tainted faculty of one who will know the unknown belonging to warmth and the rest, because it is bound to the form realm.

16.101

Now it is explained: When a noble one in the form realm turns their mind to enter the Great [Vehicle], they also initially give rise to the path of seeing of the emptiness of phenomena; thus they possess the taintless faculty of one who will know the unknown. What fault is there in this?

16.102

Third, distinguishing that there are eleven in reference to the formless realm: that is, the five beginning with faith, the mind, the life, the equanimity, and the three taintless faculties.

16.103

Question: One does not enter the path of seeing in the formless realm; how could there be the faculty of one who will know the unknown?

16.104

Bei says: When a noble one in the formless realm gives rise to a tainted mind and again contemplates the skillful means for entering noble status, this is the sense of contemplating what was originally accomplished. In corresponding to the faculty of one who will know the unknown, it is said that there are eleven; in principle, this should not be like an arhat contemplating what was accomplished regarding suffering, the origin, and so forth.

16.105

Tai says: If an ordinary being has attained the aids to penetration but is not yet able to enter noble status, and departs from desire and is born in the formless realm, they must subsequently give rise to the aids to realization; therefore it constitutes eleven.

16.106

Eighth is the section on acquisition and loss upon death and rebirth. Herein, it first explains acquisition and loss upon death and rebirth in the desire realm, and afterward explains acquisition and loss in the higher realms. In general discussion of acquisition and loss upon death and rebirth, each of the three realms has three kinds, totaling nine. Now, discussing the four occasions, it briefly does not discuss the rest.

16.107

Regarding the desire realm, it first asks and then answers.

16.108

In the answer, it first distinguishes acquisition and loss in reference to the tainted faculties, and afterward explains the reason for not mentioning the taintless faculties. In the former, it first distinguishes the acquisition and loss of the form faculties, and afterward distinguishes the acquisition and loss of the formless faculties. In the former, it first sets out the general statement, and afterward distinguishes acquisition and loss individually.

16.109

Herein, it first distinguishes four alternatives by deficiency and completeness, and afterward distinguishes four alternatives by superior and inferior.

16.110

The former clarifies that both deficient faculties and complete faculties apply to both good destinies and bad destinies.

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瑜伽論記 — Classical Chinese