瑜伽論記 18

English (machine translation) 18

Language: English

The seventh major section, the determination of the stage of wisdom arisen from hearing, consists of one fascicle. Within it, first concluding the preceding and introducing the following; next, the primary analysis; and finally, the concluding explanation does not appear.

18.4

Within the primary analysis, the text is divided into five parts: first, explaining taking refuge; second, explaining the distinction between śramaṇas and brāhmaṇas; third, explaining the three quests; fourth, explaining inner learning; fifth, miscellaneous determinations of the stage of wisdom arisen from hearing, which has fourteen clauses.

18.5

Within the first, there are three parts: first, clarifying the observation of that in which one takes refuge in five aspects, observing solely the Buddha jewel; second, analysis through questions and answers; third, differentiating the Three Jewels by means of six characteristics.

18.6

Within the first: the idea is that the ninety-six kinds of paths each have their refuge, and therefore one examines what is taken as refuge. If one possesses five meanings, only then may one take refuge; because the Buddha has the five meanings, one should take refuge in him. Since the Buddha is like this, the Buddha's Dharma and disciples should also be taken as refuge. The "unsurpassed dharmas" are the powers, fearlessnesses, and so forth.

18.7

Within the questions and answers, five questions are first posed. First, asking about the number of refuges; second, asking for what reason the refuges are solely three, neither increasing nor decreasing; third, asking up to what vow is one said to be able to take refuge; fourth, asking about the practices of one who can take refuge; fifth, asking what merits are attained by taking refuge.

18.8

The answer to the first question is understandable.

18.9

In the answer to the second question: "gentle and tame by nature" means afflictions are exhausted and latencies are also eliminated, like skillfully smelted gold that is supremely gentle and malleable. Second, "skillful in means regarding all who are to be tamed and what can tame": because of skillfully understanding faculties and dispositions, one has skillful means toward those who are to be tamed; and because of providing medicine according to illness, one has skillful means in that which can tame. Third, "endowed with great compassion", laboring for sentient beings over a long time without weariness. Fourth, material offerings are not regarded as supreme; one only rejoices when offerings of practice are undertaken.

18.10

In answering the third question: the essential nature of the one who takes refuge has the five aggregates as its nature. The Vibhāṣā also says: regarding the essential nature of the one who takes refuge, some say it is vocal karma, while others say it is the mind that generates vocal karma. The critical evaluation says: taking refuge is of the nature of the five aggregates, because taking refuge is the gateway for receiving moral discipline.

18.11

Regarding the "four conditions": first, knowing that taking refuge generates great merit; second, knowing the difference between the incorrect and correct refuges; third, making a personal vow to abandon the incorrect and take refuge in the correct in the present and future; fourth, because apart from the Buddha, one does not proclaim any other Great Master.

18.12

The answer to the fourth question has two sets of four practices, as in the text.

18.13

Answering the fifth question on the merits of taking refuge: first, through taking refuge one is able to receive moral discipline; second, through maintaining moral discipline the mind rejoices, and therefore secondly one attains great joy; because of joy, one gradually attains concentration, and therefore thirdly one attains samādhi; through concentration one generates wisdom, severs afflictions, and attains purity, and therefore fourthly one attains great purity. Furthermore, one attains four virtues: first, the perfection of great protection, because through receiving refuge the Three Jewels shield and protect, which is called perfection of protection; second, causing wrong faith in one's own mind to become slight; third, entering the assembly of the intelligent; fourth, causing the deities of pure faith to rejoice.

18.14

Regarding the third point, within the explanation of differences through six aspects, the phrase 'one should, through other aspects, recollect in accordance the Buddha Jewel, etc.': Jing says: This means the Buddha is the King of Physicians, the true good friend, a good companion on dangerous paths, a guide across the ocean of suffering, and so on; the Dharma is the good medicine. Again, the metaphor of a boat relied upon to cross the stream of suffering and ascend to the fearless shore; the Saṅgha is like attending to the sick and teaching the method for escaping suffering. Again, the metaphor of a good field, worthy of offerings from humans and gods.

18.15

Tai, Ji, and others say: This means recollecting the Buddha through specific aspects—that is, recollecting the Buddha Jewel through the aspects of all his virtues, such as the ten powers and four fearlessnesses. One recollects the Dharma Jewel through the aspects of the other [qualities]—complete cessation, dispassion, the unconditioned, nirvāṇa, and so on. One recollects the Saṅgha Jewel through the aspects of virtues such as non-contention. 'Other' means that the Three Jewels are considered 'other' in relation to one another; that is, the aspects outside the Dharma and Saṅgha constitute the Buddha Jewel. Recollecting names such as 'Buddha' through differentiated meanings like these. The phrase 'the remainder refers to being the World-Honoured One, etc.' points out these remaining aspects of the Buddha Jewel, and so on.

18.16

Within the second section, which explains the difference between śramaṇas and brāhmaṇas: furthermore, regarding the moral discipline of brāhmaṇas, whatever precepts they receive and whatever branches [thereof], according to their differences they permit killing and the like; therefore they are inferior. The rest of the text is clear.

18.17

Within the third section, which explains the three quests: the quest for sensual pleasures refers to the five objects of sensual desire. There are five. From the first, 'quest for acquisition', up to the fifth, 'quest for fame': seeking for the sake of acquisition is like seeking wives and children; seeking for the sake of enjoyment is like seeking wealth and grain; seeking for the sake of amusement is like seeking instruments of pleasure—these three are easily understood. Fourth, 'quest due to lack of comprehension' means seeking knowledge and understanding because one lacks comprehension. 'Quest for fame' means seeking reputation and renown.

18.18

Regarding 'the quest for existence also has five, etc.', Jing says: First, 'quest by intrinsic nature'—that is, spontaneously seeking bodily existence in higher realms, or also naturally seeking bodily existence in higher realms through detachment at the end of a kalpa. Second, 'quest through aspiration'—seeking through intentional vows, or also aspiring to detach from desire and be born above at times other than the end of a kalpa. Third, 'quest through folly'—not understanding that higher stages are impermanent dharmas, and seeking bodily existence in higher realms. Fourth, 'quest through disgust'—reviling the lower and seeking the higher. Fifth, 'quest through deliberation'—deliberating that higher stages are free from the defilements of the lower, and therefore seeking the higher stages.

18.19

Ji says: 'Quest for existence' means seeking a body within the three realms of existence, which differs from the Hīnayāna. 'Quest by intrinsic nature' means that sentient beings at the end of a kalpa naturally seek birth in higher realms. The Great Master says: This means all sentient beings naturally seek a future body of existence. Second, 'quest through aspiration' means making aspirations to be born there, and so on. Third, 'quest through folly' refers to non-Buddhists and others conceiving the higher realms to be nirvāṇa and therefore seeking them. The Great Master says: Seeking birth in higher realms on account of folly. Fourth, 'quest through disgust' means being disgusted with the lower realms. The Great Master says: Disgusted with this body, one seeks a future body. 'Quest through deliberation' refers to those endowed with wisdom seeking birth in higher realms without conceiving them to be nirvāṇa. The Great Master says: Deliberating upon suitable places of rebirth and seeking birth there.

18.20

Regarding 'the quest for the holy life has five, etc.', Jing says: First, 'quest consisting merely in seeking'—that is, merely giving rise to the aspiration to seek nirvāṇa without practicing the holy life. Second, 'quest oriented toward attainment'—orienting toward nirvāṇa and crudely practicing the holy life. Third, 'quest for present attainment'—seeking present nirvāṇa and practicing the holy life. Fourth, 'quest for future attainment'—seeking future nirvāṇa and practicing the holy life. Fifth, 'quest through deliberation'—practicing the holy life through various deliberations; this applies to both the heterodox and the orthodox. Regarding 'there is also a differentiation', the meaning of differentiation derives from the quest for the holy life: 'nominal quest' refers to non-Buddhists; 'quest in the ultimate sense' refers to disciples of the Buddha's Dharma; 'quest without means' explains the nominal quest; 'quest endowed with means' explains the quest in the ultimate sense.

18.21

Ji says: 'Quest consisting merely in seeking' refers to those who desire to practice the holy life. The Great Master says: This means seeking the holy life in a general manner. Furthermore, having merely the aspiration to seek, one has not yet been able to embark upon it, because the holy life is difficult to pursue, so one has not yet been able to practice. 'Quest oriented toward attainment' means undertaking practice, hence named 'oriented toward attainment'. The Great Master says: Seeking one specific matter is called the quest oriented toward attainment—seeking for the sake of proceeding to attain it. 'Quest for present attainment' means practicing the holy life while seeking the fruit in the present. 'Quest for future attainment' means seeking the fruit to be attained in the future. 'Quest through deliberation' refers to the wise seeking to attain nirvāṇa and engaging in practice, etc., seeking the holy life because it serves as the cause of the path. Within 'there is also a differentiation', there are the nominal quest and the quest in the ultimate sense. The Great Master says: 'Nominal quest' forms one category, namely non-Buddhists and the like; 'quest in the ultimate sense' forms another category. Furthermore, regarding the nominal quest and the quest in the ultimate sense forming one category: heterodox practice of the holy life is nominally taken as if it were a quest in the ultimate sense, for it is not genuinely the holy life. 'Quest through observation' refers to the true holy life, seeking by observing what dharmas are to be abandoned and what are to be delighted in. 'Quest without means' refers to heterodoxly seeking liberation. 'Quest endowed with means' refers to seeking true liberation.

18.22

Within the fourth section, which explains inner knowledge, the text is divided into two parts: first, a general identification that the previous explanation briefly identifies inner knowledge as supreme; second, a detailed differentiation and explanation of the scriptures through the six rational methods that ought to be definitively understood.

18.23

Within the former part, it means that by virtue of four reasons, inner knowledge is supreme among all fields of knowledge: 1. because it subsumes the four truths; 2. because the meaning of the four truths cannot be subdued by non-Buddhists; 3. because the meaning of the four truths is easy to comprehend at [the stages of] warmth and so on; 4. because having entered into the principle of the truths, the eightfold noble [path] is indestructible, or because the four indestructible confidences are purified.

18.24

The second part, which broadly differentiates the rational methods, is divided into two: first, a brief presentation; second, a detailed explanation.

18.25

Within the former, first is a general presentation; next is the enumeration; afterwards is the differentiation of names and meanings. Within the enumeration: first, the six rational methods are listed; afterwards, it differentiates that the first three ought to be definitively understood by means of the latter three.

18.26

Regarding the detailed explanation, the text is divided into three parts: first, the six rational methods are explained individually in sequence; second, it explains that the first three ought to be definitively understood by means of the latter three methods; third, questions, answers, and analytical assessments.

18.27

The first is divided into six: 1. Explaining the rational method of true meaning. Tai says: The phrase 'conventional truth of realization' refers to the conventional establishment of the fruit of stream-enterer and so on; 'their basis' means that the four fruits are what persons realize, while the four truths are the conventional truth of realization. Regarding 'furthermore establishing [...] therefore conventionally designated': what is designated as the ultimate truth is now a conventional establishment, because the meaning of this truth cannot be conceptually established as superior or inferior. It is merely to guide sentient beings in giving rise to this realized wisdom of the ultimate that the name 'ultimate truth' is conventionally established.

18.28

Ji says: The Great Master says: There are either three tiers of conventional truth, or four tiers of conventional truth. As for the four tiers of conventional truth, this is the doctrine of the two truths; conventional truth has four, and ultimate truth is likewise. Among the conventional: 1. truth that is nominal without real substance; 2. truth differentiated according to phenomena; 3. conventional truth established through realization; 4. nominal unconditioned truth. That is, it is conventionally designated by the name 'ultimate truth', yet lacks a substantial entity, for the substantial entity is according to what can be expressed. This text only contains the four tiers of conventional truth and no ultimate truth. Those who previously established three tiers did so because there was an entity to be posited; those who subsequently established four did so because of conventional designation. In the Western regions, some also establish four tiers of ultimate truth, which correspond in like manner: 1. worldly ultimate truth—its essence is the aforementioned conventional truth of principle; being superior to worldly conventional truth, it is called ultimate, but because it establishes differences among dharmas, cause and effect, paratantra-nature, and so on, it is called conventional; 2. ultimate truth of principle—its essence is the aforementioned conventional truth of realization; having the meaning of attaining the fruit and severing defilements, it is called principle; because it surpasses the aforementioned conventional truth of principle, it is called ultimate; the practices and stages of the ten grounds are this; 3. ultimate truth of realization—its essence is the aforementioned worldly ultimate; being conventionally established as a name, it is called ultimate; admitting the meaning of realization, it is called realization; because it surpasses the aforementioned conventional truth of realization, it is called ultimate; 4. ultimate truth of the ultimate—this is the unestablished truth, the essence of tathatā; being a dharma that cannot be conceptually established, it is called ultimate; because it surpasses the aforementioned ultimate truths, it is called ultimate.

18.29

2. Explaining the rational method of realization. Tai says: The phrase 'attainment through realized wisdom' refers to nine wisdoms; the wisdom knowing the minds of others is a discursive contemplation, separately cultivated as a virtue, and therefore is not realized wisdom.

18.30

Regarding 'realization in the pratyekabuddha vehicle is of two kinds': first, having previously attained the roots of good conducive to penetration among the śrāvakas, at the time of attaining the fruit one awakens alone without a master; second, having previously attained the path of seeing, which is called realization of realization—previously, due to the Buddha teaching the four truths for them, they entered the path of seeing and became stream-enterers, and later, at the time of attaining the fourth fruit, they awakened alone without a master. These first two persons were formerly śrāvakas and later awakened alone without a master, so they are called 'solitary victors'; they emerge among the multitude as pratyekas, whereas the last is compared to the horn of a rhinoceros, emerging in solitude.

18.31

Ji says: Among the three kinds of pratyekabuddhas, the first two emerge among the multitude; because they previously attained the śrāvaka [stages of] warmth and so forth, their entry into the fruit is hasty, and being unable to practice for a long time, they emerge among the multitude. If, while in the [stages conducive to] penetration, one has not definitely been born for a short time before entering the path of seeing, when one changes one's mind at the stage of the [roots conducive to] penetration to become a pratyekabuddha, or when a good person who has not yet attained the [roots conducive to] penetration changes their mind, it is likewise, because by practicing for a longer time, their faculties are sharpened and keen. These are both called 'realization without [prior] realization'. Here, 'realization' refers to the good roots conducive to penetration being called realization, since one is already able to realize the true undefiled; the path of seeing and so on are 'realization of realization', just as one who has not yet attained the fruit is called 'not having realized' and is further said to 'not yet have attained the fruit'. The third is entirely at the stage of [roots conducive to] liberation; hence it is distinct from the former two.

18.32

3. Within the explanation of the rational method of instruction: first, it briefly differentiates three loci; afterwards, it broadly differentiates twelve.

18.33

Within the former, regarding the term mātṛkā: this is translated as 'fundamental matrix'. Since all meanings are generated from within this teaching, it is the fundamental characteristic of all dharmas and is named 'fundamental matrix'. The 'seventeen stages' refer to the Maulī Bhūmiḥ, and the 'four kinds of compilation' refer to the latter four divisions. The Buddha taught the Mātṛkā-piṭaka, summarizing the seventeen stages and the four kinds of compilation as the gate of instruction; later, Maitreya expounded them in detail again for Asaṅga. Furthermore, masters of the Western regions give another explanation, saying: Maitreya is indeed a Buddha; therefore, Maitreya explaining the seventeen stages and four kinds of compilation for Asaṅga is precisely the Buddha teaching the mātṛkā. 'Subsumed under two' means combining the former two together to have these ten kinds—that is, the Piṭaka and the Mātṛkā. As for the ten kinds: 1. teaching on the characteristics of the truths, which explains the characteristics of the four truths and the two truths. Knowing suffering, abandoning the origin, realizing cessation, and cultivating the path—these four combine with the previous one to make five. The categories and distinctions of the four truths make the sixth. The supported and the supporting make the seventh. There are two explanations for this: one explanation is that the supported means the causes—namely, the truths of origin and path—and the supporting means the fruits—namely, the two truths of suffering and cessation; another explanation is that the principle of the four truths is the supported, and the teaching spoken on the basis of this principle is the supporting—that is, the teaching where the expressing and the expressed correspond. The teaching on dharmas that obstruct thorough knowledge and so forth makes the eighth—that is, explaining the obstructing dharmas of the truth of suffering and the truth of origin. The teaching on conforming dharmas makes the ninth—that is, the teaching explaining the two truths of path and cessation. The teaching on the faults and merits of non-thorough knowledge and thorough knowledge makes the tenth: explaining the aforementioned obstacles to thorough knowledge is called non-thorough knowledge, which constitutes the faults; the tolerances and knowledges that understand suffering and so forth are called thorough knowledge, which constitutes the merits.

18.34

Below, in differentiating the twelve instructions: regarding 'teachings of provisional meaning', which refers to sūtras, verses to be chanted, vyākaraṇa, and so on: this differentiates the provisional and the definitive in terms of extensive dharmas and succinct words. 'Teachings on conventional truth' refers to characteristics, names, and conceptual discrimination. 'Teachings on ultimate truth' refers to the four noble truths and tathatā. Ji says: Here, right knowledge is not discussed; because it is conditioned, it can be conventional, and because it is undefiled and conforms to the object, it is called ultimate; therefore it is not discussed. Now it is explained: right knowledge is subsumed under the truth of the path, so it is not spoken of again. It is also possible that the word 'etc.' broadly includes right knowledge. Śiṃśapā is the name of a tree. The old translation 'Jielin' (Forest of Precepts) is an error; it is the huxiang tree of this land. The Buddha was preaching the Dharma in a grove of śiṃśapā trees, and took up a single leaf as a metaphor: 'O Ānanda, the Dharma that I have preached is like a single leaf; the dharmas to be known are like the rest of the leaves on the trees.'

18.35

Fourth, in explaining the departure from the two extremes: as for 'superimposition and deprecation', superimposition is onto the parikalpita, while deprecation is of the paratantra and pariniṣpanna.

18.36

Fifth, in explaining the inconceivable, where it says 'either conceiving based on views, or conceiving not based on views, and so on': Tai says that either one who gives rise to the view of a self conceives of the self based on the view of a self, or, having given rise to the view of a self, conceives of the self without relying on the view of a self.

18.37

Another explanation says: either one who gives rise to the view of a self conceives of the former three based on the view of a self, or one who does not give rise to the view of a self conceives of the former three not based on the view of a self.

18.38

Sixth, in explaining the principle-gate of intention, Tai, Ji, and others say: intention takes desire and resolute determination as its nature; because of the Buddha's desire and resolute determination, the mental consciousness is directed toward an aim, and therefore his own desire and resolute determination constitute intention. There are sixteen in brief: 1. the intention to display, which is the same as the 'display' in these sutras; 2. causing aversion to saṃsāra, called estrangement; 3. for those who have not aroused the mind [for awakening], admonishing and guiding them to arouse the mind, which is teaching; 4. for those who possess the aids to liberation, praising and encouraging them so that they do not regress, which is benefiting; 5. for those who have attained the aids to penetration, rejoicing, which is delighting; 6. causing entry into the path of seeing; 7. directly entering the path of seeing and cutting off doubt; 8. bringing the fruit of the trainee (śaikṣa) to maturation; 9. having attained the fruit, causing the cultivation of samādhis; 10. causing the attainment of the fruit of the non-trainee (aśaikṣa); 11. as in the Mahāyānasaṃgraha, the intention of another meaning, in order to lead the assembly gradually into it; 12. causing those able to realize the principle of another meaning to generate the intention of virtuous delight; 13. causing those able to hear another meaning and so forth to generate reverence toward the exposition; 14. the teaching being able to guide sentient beings is called the Dharma-eye, and constantly turning the teaching is called the constant turning of the Dharma-eye; 15. diligently cultivating all goods; 16. expounding the signless Mahāyāna teaching.

18.39

Next below is the second part: explaining that the former three gates are to be properly determined by means of the latter three gates. Therein, it first distinguishes that the principle-gate of true meaning is to be properly determined by means of the principle-gate of departure from the two extremes; subsequently, [it explains] the teaching of types of realization by means of the latter two.

18.40

In the former part, there is first a question, next the explanation, and finally the conclusion.

18.41

In the explanation, it first distinguishes departure from the two extremes with respect to established truth; next, it distinguishes departure from the two extremes with respect to non-established [truth].

18.42

In the former, there are two: first, directly distinguishing departure with respect to the four truths; second, broadly distinguishing the differences among the aspects of meaning of the four truths.

18.43

In the former part, where it says 'in order to counteract the four inversions, the four applications of mindfulness are taught': cultivating the application of mindfulness to the body counteracts the superimposition of purity; the application of mindfulness to sensation counteracts the superimposition of pleasure; the application of mindfulness to the mind counteracts the superimposition of permanence; the application of mindfulness to phenomena counteracts the superimposition of self. As for 'the four definitive cognitions', the Tripiṭaka Master says: the wisdom associated with the four aspects under [the truth of] suffering is called definitive cognition, because the aspect of suffering counteracts the inversions of pleasure and purity, the aspect of impermanence counteracts the inversion of permanence, and emptiness and non-self counteract the inversion of self. Where it says 'by reason of arising', apart from the aggregates there is a separate phenomenon that arises, or a self arises. Where it says 'by reason of characteristic', the essential characteristic, appearance, activities, and so forth of the self can be known. Where it says 'the six impurities as in the Śrāvakabhūmi', they are: impurity of defilement, impurity of suffering and affliction, impurity of inferiority, impurity of relativity, impurity of afflictions, and impurity of rapid destruction. 'Clinging to intrinsic non-existence and manifesting intrinsic non-existence': 'manifesting intrinsic non-existence' means that with respect to the truths, one mentally grasps them as non-existent and verbally states that they are non-existent.

18.44

From 'What is the truth of suffering?' onward is the second part: in broadly distinguishing the differences among the aspects of meaning of the four truths, it first distinguishes the characteristics of the truths; subsequently, it distinguishes persons with respect to the truths.

18.45

In the former part, where it says 'eight characteristics, as before', this generally refers back to the cessation, absence of desire, and so forth mentioned earlier.

18.46

From 'Herein' onward, it re-explains according to difficulties. Where it says that 'the path of equipment, the path of expedients, and the path of purification are collectively and briefly called the truth of the path', this is the same as the eighth fascicle of the Abhidharma[samuccaya]. Furthermore, as for 'the expedient path of the bodhisattvas', and so forth, because the path of equipment is identical to the practice of the śrāvaka, it is not expounded separately.

18.47

From 'Furthermore' onward is the second part: distinguishing persons with respect to the truths, which is divided into three: first, clarifying the distinctions of persons established based on the truths; next, clarifying that persons have thirteen phenomena such as activity; finally, distinguishing the differences in the phrasal meanings of persons with respect to phenomena.

18.48

In the first part, where it says 'establishing thirteen persons with the truths as the basis, as the reliance, and as the locus of establishment': Tai says that taking the truth of suffering as the basis, the truth of origin as the reliance, and the truth of the path as the establishment, thirteen persons are established with respect to these three truths.

18.49

Ji further says: these words—basis, reliance, and establishment—are used interchangeably and refer to a single entity, needing no separate assignment; that is, they apply to all three truths, or indeed the four truths, because differences are established only upon the realization of the unconditioned and so forth. As for 'bodhisattvas of the desire realm, bodhisattvas of the form realm, and the inconceivable Tathāgata', bodhisattvas here are not born in the formless realm; the Tathāgata's body is exclusively taintless, transcending the three realms yet present in the three realms, and is therefore called inconceivable.

18.50

Next, clarifying the thirteen phenomena such as activity, there are ten sections. Among the twelve kinds of activity, the first four can be understood. 'The activity of the superior stream' refers to one who has gone forth cultivating superior progressive practice, entering the noble path and providing protection. 'Or arising' refers to engaging in activity for the sake of seeking superior rebirth; the activity of noble ones departing from desire; the activity of cultivating the eight liberations; the activity of training the faculties; the activity of ordinary beings and noble ones eliciting supernormal knowledges; and the activity of initiating immeasurable benefit for others.

18.51

Where it says 'any one among the eleven kinds of obstacles becoming manifest': among the twelve obstacles, when any one of the former or latter eleven obstacles becomes manifest, it constitutes the sixth obstacle, the obstacle of obstruction, having no separate entity. As for 'karma has two kinds: volition and having willed', mental karma is called volition, and bodily and vocal karma are called having willed.

18.52

Where it says 'the distinction herein... up to aspiration being of the nature of fruition': Tai says that when cultivated to completion, the nature of fruition is the faculty; when not yet completed in cultivation, the nature of cause is the element (dhātu); just as manifest activity and seed, resolute determination and aspiration both have desire and resolute determination as their nature. However, when first arising at the causal stage it is called resolute determination; later, when arising at the fruition stage, it is called desire-joy.

18.53

Ji says: as for the two kinds, faculties and elements, whether defiled or pure, as appropriate, they generally take the five faculties such as faith, the five sensation faculties, and the mental faculty as their entity, except that manifest activity is called faculty and the seed is called element. The Great Master [Kuiji] says: or when initially cultivated and not yet full, it is called element in the sense of increase; when already accomplished and full, it is called faculty in the sense of predominance; hence being called element, they are spoken of as fruition and cause, yet without distinct entities. Resolute determination and aspiration, as in various treatises, both take the two phenomena of desire and resolute determination as their entities, identical whether defiled or pure without distinction; it is merely that resolute determination is the cause and aspiration is the fruition, meaning that the seed is called resolute determination and the fruition is called aspiration. This is the textual evidence from the treatises. The Great Master says: when first giving rise to faith and so on, it is called resolute determination, which is why it is the cause; later, when giving rise to faith and so on, it is called aspiration, which is why it is the fruition; this is not explained in terms of seeds and so forth; such is this meaning.

18.54

As for 'latent dispositions (anuśaya) are of two kinds: terminable and interminable': for those who possess a gotra, all their latent dispositions are called terminable; for those without gotra, they are called interminable.

18.55

As for 'rebirths are briefly of two kinds: rebirth without leisure and rebirth with leisure': Question: what is the breadth and narrowness of rebirth without leisure compared to the eight conditions of no leisure? The Tripiṭaka Master says: receiving a body in the eight conditions of no leisure wherein one cannot cultivate and give rise to the expedients for entering noble status is entirely called rebirth without leisure.

18.56

As for 'karmic impressions (vāsanā) are of two kinds: immediately arisen karmic impressions and karmic impressions arisen from previous lives': Jing's Supplement says: karmic impressions perfumed in the present life through the three natures are called immediately arisen karmic impressions; karmic impressions perfumed in past lives through the three natures are called karmic impressions of previous lives.

18.57

Master Zang says: the seeds of afflictions are called karmic impressions of previous lives; after having severed the seeds of delusion, all residual tendencies of their kind are called immediately arisen.

18.58

Another explanation says: karmic impressions arisen from the immediately preceding life are called immediately arisen; those from the third life backward are called karmic impressions of previous lives.

18.59

As for 'masses (rāśi): there are three kinds... up to indefinite through expedients': the Supplement says: the definitively false mass has two kinds: 1. the definitively false by original nature, namely, a person without the nature for the three vehicles who accomplishes karma with immediate retribution; 2. the false through expedients, namely, a person with the nature for nirvāṇa who, encountered while in the ordinary stage, dependent on conditions gives rise to the five deadly sins among the three vehicles.

18.60

The definitively correct mass also has two kinds: 1. the definitively correct by original nature, accomplishing the gotra of the One Vehicle; 2. the definitively correct through expedients, referring to those who have entered the path of seeing and beyond. The indefinite mass also has two kinds: the indefinite by original nature refers to this person possessing in the ordinary stage all three vehicle gotras together; 2. the indefinite through expedients refers to one who, encountering conditions, either forms the definitively false or forms the definitively correct. Within the definitively correct, one may become a śrāvaka or even become a Buddha. Ji says: the definitively false mass has two kinds, namely, by original nature and through expedients. The first is a person without gotra; the second is a person who has severed roots of good, encompassing both those with gotra and those without gotra. The Great Master says: a person who has severed roots of good includes those with gotra. The Great Master says: one who severs roots of good and then restores them does not necessarily belong to the mass of wrong views; those who commit the five deadly sins are definitively in the false mass. The Great Master says: the definitively correct mass has two kinds: by original nature and through expedients. The first is the intrinsically existent distinct definitive nature of the three vehicles; the second refers to this person having already entered the noble path and beyond. The Great Master says: the indefinite mass also has two kinds: 1. by original nature; 2. through expedients. The first refers to a person with the intrinsically existent gotras of the three vehicles, because within the body of a single person there are the gotras of the three vehicles; the second, indefinite through expedients, is explained as having already entered the noble path.

18.61

Only then does one direct oneself toward the great and so forth and enter expedients, which is why it is indefinite and called indefinite through expedients. When the former person was an ordinary being, they possessed the seeds of the three vehicles; either they redirect their mind, or in general, between definitive and indefinite persons, their stages are not fixed; the next determination is also like this. This person of indefinite gotra either possesses the seeds of all three vehicles, or possesses only two kinds of seeds, and so forth.

18.62

Another explanation says: the three masses each have two kinds of seeds—naturally existent and newly perfumed—which are called by original nature and through expedients.

18.63

Below, in distinguishing the differences of phrasal meanings, where it says 'Furthermore... up to as appropriate': the previous explanation of the thirteen kinds of phenomena is concluded. One should also establish the thirteen persons on their basis, concluding with an exhortation that this should be known. The thirteen persons have or lack [these] within the thirteen phenomena as appropriate, hence it is said 'as appropriate'. The two sets of four alternatives can be understood in their meaning.

18.64

Next below is the second part: in distinguishing departure from the two extremes with respect to the non-established, it first designates the non-established ultimate as the object of noble wisdom, which is the Middle Way; next, it clarifies the extreme of superimposition.

18.65

Where it says 'by three reasons it is eternally unreasonable, and so forth': 1. if nominal designations had the nature of an referent, then just as a name has many referents, its entity should also be manifold; 2. if apart from various nominal designations such as long and short, the awareness of those referents such as long and short does not arise, the grasped referent is definitely not substantially existent—these two reasons dispel referents through names; 3. if names were apprehended according to referents, then when seeing form and so forth, the awareness of the name should arise; why? Since the expressive name operates based on the referent and name and referent correspond, when knowing the referent one should know the name—this single reason dispels names through referents. The Mahāyānasaṃgraha can be cited to inquire as previously stated.

18.66

From here onward is the third part: questions, answers, and analytical distinctions. Therein, there are three.

18.67

First, the question: as in the previous sixteen intentions, it speaks of the intention conjoined with another meaning; what meaning does this have such that it makes known the third principle-gate of teaching?

18.68

Answer: it is not an intention conjoined with the literal teaching's meaning; it merely eliminates the inferior literal meaning, and the remaining ultimate truth is called the intention of another meaning. Therefore, intention can make known the principle-gate of teaching. This text can be understood thus: it is not an intention conjoined with the meaning of teaching another time; it alternates with the intention of another time's meaning, and is thus called the intention of another meaning; by using other ultimate truths to eliminate the intention of another time's meaning, it distinguishes the teaching. Here, it is separately explained according to difficulty; therefore, the remaining fifteen are not further analyzed.

18.69

Next is the explanation of the meaning that the former three principle-gates are to be properly determined by means of the latter three gates. Therein, it first clarifies that the determination of true meaning serves as the root, and therefore the remaining principle-gates are also properly determined along with it.

18.70

Second, explaining that those who correctly resolve according to the principle-gate of true reality are able to enter the five kinds of transcending origination. Tai, Ji, and others say: The afflictions of the path of seeing are like undigested food retained in the body. In the Western Countries, undigested food is called 'raw food' (saṃbhavāhāra / unripe food); when raw food remains in the body, it can cause fatal ailments, and when the afflictions of the path of seeing remain, they can cause grave ailments. If one severs the delusions of seeing, it is like leaving behind raw food; thus, by transcending origination—that is, as Master Xuanzang said, soaring beyond to transcend origination—one thereby enters the path of seeing. There are five kinds of persons who transcend origination: first, the one [attaining] the first fruit; second, the once-returner who leaps beyond; third, the non-returner who leaps beyond; fourth, the pratyekabuddha; and fifth, the bodhisattva.

18.71

Below, in distinguishing the reason for establishing the two truths of the conventional (elaborated) and the non-conventional (unelaborated), there are three questions and answers.

18.72

In the first question and answer: In principle, the two bondages are suddenly severed at one time. The author of the treatise speaks of earlier and later severing in terms of meaning. Some masters use this to prove that the subsequent wisdom of the two vehicles is precisely not the path of severing, because it possesses conceptual thought, like the preparatory wisdom and the like; yet in Consciousness-Only there are two interpretations and neither is definitively adopted.

18.73

In the second question and answer: There are two preparatory applications: first, remote preparation, which is named the path of provisions; second, proximate preparation, which is named the path of expedient means. Wishing to make the two paths of preparatory application attain purity and induce the path of correct severing, [the treatise] further explains the conventional.

18.74

In the third question and answer: The intention of the question is: If one contemplates the four truths according to the Hīnayāna interpretation and severs the two kinds of bondage, what fault is there, such that one must further explain the non-conventional?

18.75

The answer contains two points: First, if there were one who leaps beyond to realize the state of a non-returner, relying on the fourth dhyāna to arouse the [stage of] heat and the like, because they cultivate contemplation of the conventional truth through the sixteen aspects, they should sever the two bondages with utmost purity just like the noble path; yet this is not accepted, and therefore a mind with marks does not sever the bondages. Second, if that path with marks were able to sever the two bondages, then it should have no difference from the supramundane path; yet there is a difference, and so it is not reasonable.

18.76

The above, directly distinguishing the first four among the five, is now concluded.

18.77

From here below is the fifth, the miscellaneous vinyāsa on the stage of wisdom arisen from listening, containing fourteen clauses.

18.78

First, distinguishing heaviness and lack of capability. Here, this nature of heaviness and lack of capability precisely attaches to the continuum of the five aggregates, and its character has five marks: first, heaviness of body and mind; second, rigidity and unruliness; third, obstruction to performing wholesome deeds; fourth, timidity and inferiority without competence; fifth, not moving according to what one desires.

18.79

Second, distinguishing the dharmas that nourish the faculties and great elements. Formerly, nourishing was fourfold; now, avoiding irregularities is added to make five. These briefly have two: first, sustaining and nourishing, which is the four foods; second, non-injurious nourishing, which is the latter four—namely, sleep, avoiding irregularities, celibacy (brahmacarya), and meditative equipoise (samāpatti). Sustaining and nourishing has four: sustaining through transformation and decay is edible food; sustaining through joy and delight is contact food; hope is mental volition [food]; and grasping and holding is consciousness [food].

18.80

Third, distinguishing the five activities (saṃskāras). Bodily activities are inhalation and exhalation. Verbal activities are investigation and reflection. Mental activities are ideation, sensation, and the like. Fourth, karmic activities are the activities of the substance of karma. Fifth, life activities: prolonging life through the power of edge-limit samādhi is called life activity; or it is said to be the substance of the life faculty itself.

18.81

Fourth, distinguishing the five kinds of non-laxity.

18.82

Fifth, distinguishing name and form: each has five kinds. The five kinds of name are: first, mind; second, mental factors. These two express the essential substance, while the latter three are differences in meaning. Form has five kinds: first, the great elements; second, derived matter—these two are based on the substance, while the latter three are differences in meaning.

18.83

Sixth, distinguishing afflictions, divided into three: First, distinguishing five ignorances; next, clarifying five kinds of craving for existence. Ji says: First, natural craving is the craving to be naturally born in the higher realms at the end of an eon, as in natural phenomena and the like. Second, vow-craving is the vow to be born there apart from this time. Third, foolish craving is the heterodox and others conceiving that state to be nirvāṇa. Fourth, revulsion-craving is ordinary revulsion toward the lower and craving for the higher. Fifth, deliberative craving refers to noble ones born in those dhyānas and wisdom, persons of the upward stream, and so forth. Master Dayi says: Here, saying 'craving for existence' does not necessarily refer to an object in the upper two realms, but merely to an object in the inner body of existence, which is precisely it. Natural craving is spontaneous craving, like that co-arising with the substance of the seventh consciousness. Vow-craving is like making a vow, 'It is I; by definitive vow I shall attain such and such,' and the like. Foolish craving is craving augmented by ignorance toward birth and death, also like non-Buddhists seeking rebirth in heaven and so forth. Revulsion-craving is as the treatise says: 'abandoning the Dharma without shame' refers to abandoning the Dharma of receiving the precepts without shame; that is, the person who now abandons, namely, being revulsed by this matter and receiving that matter. Deliberative craving is like deliberating and saying, 'Humans and gods are superior; my Dharma is inferior.' Also, seeds of feverish craving.

18.84

Below, clarifying the establishment of shamelessness through five kinds: first, distinguishing the marks of shamelessness; later, conversely revealing that shame and conscience also have five marks.

18.85

Regarding the third, 'having no shame in abandoning the Dharma received': Tai says: This means having no shame in abandoning the Dharma of the precepts that one had received.

18.86

Seventh, distinguishing the marks of those who teach the Dharma poorly and bad friends: first, clarifying bad teaching and bad friends; later, conversely revealing good teaching and friends.

18.87

Eighth, distinguishing śamatha and vipaśyanā. Tai says: 'As-far-as-it-extends-ness' (yāvadbhāvikatā) means knowing the own-nature of all dharmas. 'As-it-really-is-ness' (yathāvadbhāvikatā) means knowing the distinctions of all dharmas. Master Paramārtha's explanation of them as wisdom conforming to principle and wisdom conforming to measure does not follow the Sanskrit text.

18.88

Ninth, distinguishing the three taints (āsravas). Jing says: The five marks of the taint of desire: afflictions directed toward the five external desires of the desire realm are called the taint of desire.

18.89

Regarding the five marks of the taint of existence: The first three refer to taints arising directed toward the inner body of existence in the three realms; all are called the taint of existence. The taint of existence is universal; Hīnayāna treatises, based on the increase of taints, only speak of the delusions of the upper two realms as the taint of existence.

18.90

Fourth, 'afflictions able to produce existence devoid of the pleasure of desire' are also afflictions of the intermediate realm and the exquisite realm. 'Afflictions able to produce existence possessing the pleasure of desire' are also afflictions of the inferior realm.

18.91

Regarding 'Briefly, by five marks, the taint of ignorance of desire for false liberation is established: namely, the theory of ideation and so forth': This refers to the ignorance produced by the five treatises among the views on the posterior limit, called the taint of ignorance, which also pervades the three realms.

18.92

Tai says: The internal faculties pervade the three realms for the first three; the latter two apply to the five desires. The wretched destinies can produce all afflictions of the pleasure of desire and existence; humans and gods can produce all afflictions of the pleasure of desire and existence.

18.93

Ji says: Master Dayi holds that the upper two realms are called afflictions devoid of the pleasure of desire. Here, the taint of ignorance exclusively takes the ignorance associated with the sixty-two views, which is exclusively in the desire realm, because these sixty-two views are called obstructions to liberation, and so on. As in the eighty-ninth fascicle, ignorance is primary; here it says ignorance, but in fact views are also included. As the eighty-ninth says: However, here it only adduces the discriminative views of the posterior limit and does not adduce the views of the prior limit, because the treatise says 'the taint of ignorance of desire'—desire means longing, and longing arises more strongly directed toward the posterior limit, whereas directed toward the prior limit it is not called the taint of ignorance, just as in the eighty-ninth.

18.94

Tenth, distinguishing the differences among all dharmas. Jing says: First, by mark: that is, each of the eighteen realms has its mark; the support is the mark of faculties, the active is the mark of consciousness, and that which is dwelled in is the mark of dusts (objects); alternatively, the support is the causes and conditions of all dharmas, the active is the conditioned, and dwelling is the unconditioned. Second, by substance: all dharmas have substances such as form and mind based on causes; that is, the substance of dharmas is clarified based on the distinctions of their own-marks. Third, by activity: all dharmas each have activities and functions, meaning their respective functions as well as the mutually opposed functions of wrong action and right action. Fourth, by dharma: namely, the dharmas of defilement, purity, the two truths, and so forth. Fifth, by cause and effect: proximate and remote are causes, distinguished by karma across the three times; and pleasant and unpleasant are effects.

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瑜伽論記 — Classical Chinese