瑜伽論記 19

English (machine translation) 19

Language: English

Next, the third section explains the superior benefits of the light of wisdom. First, it distinguishes the five superior benefits of the light of wisdom; next, it distinguishes the fifteen virtues of the light of wisdom.

19.4

In the former, regarding the statement "giving the foremost joy and giving the foremost destination": [Master] Xuan says that bodhi is called the foremost joy, and nirvāṇa is called the foremost destination.

19.5

The present interpretation is: currently obtaining the joy of the Dharma and subsequently proceeding toward bodhi and nirvāṇa.

19.6

Below, in distinguishing how the virtues of wisdom surpass the external [light], regarding the statement "having darkness as an opposition": when external light arises, there still exist subtle darkness and opposing factors alongside it; when the light of wisdom arises, there is no opposing darkness of ignorance alongside it.

19.7

Regarding the statements "being unable to conceal what has already been revealed" and "being able to conceal what has already been revealed": here there are two explanations. The first explanation says: external light cannot conceal phenomena that have already been revealed; just as with an object already illuminated and revealed by fire, although sunlight is superior, it cannot conceal it such that the illuminated object fails to appear. The light of wisdom is not like this: higher wisdom conceals the phenomena already revealed by lower wisdom, so that they become obscure and do not arise. The second explanation says: phenomena that have already been revealed as known by conventional wisdom, when viewed by real wisdom, have their lower conventional marks concealed; this is called "concealing what has already been revealed." External light is not like this.

19.8

Regarding the statements "injuring vision" and "not injuring vision": just as sunlight harms the seeing of the eyes, the light of wisdom only increases wisdom and increases the seeing of the eyes.

19.9

In the fourth section explaining the six triads, regarding the three well-disciplined ones: first, expelling evil karma; second, subduing the entanglements; third, severing the dormant latent tendencies.

19.10

Regarding the three kinds of brahmacārins (brahmans): first, the brahmacārin who is proceeding toward [the fruit], namely the four practitioners proceeding toward the fruits; second, one abiding in the fruit, namely the fruits of the preceding three trainings; third, one who has arrived at the ultimate, namely the fruit of the one beyond training. "Brahman" is a Western word, which translates here as "tranquil," referring to nirvāṇa. "Zhi" (aspiration) is a Chinese word, meaning to aspire to the Brahman; hence one is called a brahmacārin (aspiring to the pure/brahman).

19.11

Regarding the term "śramaṇa": this translates as "diligent effort"; just as the uninterrupted path uses diligent effort and full strength to sever all defilements, it is called "diligent effort"; it is also called "stilling evil." [Regarding the three kinds of brahmans:] first, nominal brahmans, such as the northern barbarians of the Snowy Mountains who style themselves brahmans; second, brahmans by birth/clan, namely the superior clan of the brahman caste among the four castes of the five Indias; third, brahmans of correct practice, namely those from the four castes who leave household life to cultivate worldly and supramundane correct practice. "Brahman" here translates as "pure aspiration."

19.12

The fifth section explains the corruption and completeness of morality (śīla). First, it explains that four conditions cause morality to be corrupted: first, committing an offence against that which leaves no remainder of guilt, which means transgressing the first class [of offences]; second, failing to repent for an offence that leaves a remainder of guilt, which refers to the latter four classes [of offences]. The latter two are understandable.

19.13

Next, it explains completeness. Regarding the statement "purity of companions, namely the purity of view, conduct, and livelihood": this refers to what is attained by the preceding preliminary practice; or cause and condition are called companions. Receiving the precepts with a mind of right view is called purity of view. Moving body and speech while being free from words of wrong view is called purity of conduct. Seeking to receive the precepts solely for the sake of nirvāṇa is called purity of livelihood.

19.14

Regarding the statement "purity of intrinsic nature, which means respectfully training in accordance [with the precepts] and training completely in accordance [with them]": this means upholding the precepts to make the precepts pure. Respecting and treasuring the prātimokṣa as if the Buddha were residing in the world is called "respectfully training in accordance." Gaining all of what has been received, whether much or little, is called "training completely in accordance."

19.15

Regarding the statement "five kinds of places one should not frequent": these are butcher shops, houses of courtesans, and so forth.

19.16

The sixth section explains closely guarding the sense faculties and fully understanding faults; this can be understood from the text.

19.17

The seventh section explains knowing moderation in eating and abandoning eight places. Regarding the statement "destruction of the life faculty": eating excessively beyond moderation destroys the life faculty. Regarding "hunger and debility": as with non-Buddhists who do not eat, by knowing moderation in eating, one is able to eliminate and sever this.

19.18

The eighth section explains the yoga of wakefulness. Regarding "vainly wasting [time] while awake": this is because one produces defiled waking states. Regarding "vainly wasting [time] while asleep": this means that at that time one sleeps with a defiled mind as condition.

19.19

The ninth section explains the six renunciations. It only explains the first two, as the latter four are easily understood. The statement "first, the destiny is non-conducive": this refers to bodies in the bad destinies, and so forth; "second, birth is non-conducive": this refers to egg-born, moisture-born, and so forth; "third, vigor is non-conducive": because of much indolence; "fourth, obstacles are non-conducive": because of many hindrances and difficulties; "fifth, attachment is non-conducive": defiled attachment, and so forth.

19.20

Regarding the statement "whether by doctrine or by realization": doctrine is the Āgama; realization is realized wisdom. Neglecting these two is neglecting through deficiency.

19.21

The tenth section explains generating the desire for wholesome dharmas through the four powers, as in the text.

19.22

In the eleventh section explaining the perfection of leaving household life, regarding the statement "perfection of dwelling place": this refers to charnel grounds, under trees, and so forth.

19.23

The twelfth section explains the perfection of morality; this corresponds to the preceding imperfect renunciation.

19.24

The thirteenth section explains the two powers and the four restraints of the faculties. Regarding the statement "the powers of reflection and cultivation": the wisdom arisen from reflection is the power of reflection; the wisdom arisen from cultivation is the power of cultivation.

19.25

Regarding the four kinds of protection, Jing says: as for protection of the objective sphere, one protects oneself against the objective sphere before oneself so that the mind does not scatter. As for protection against defilements, one does not produce greed or sorrow toward the objective sphere before oneself; defilement is the general [term]. The entanglements and latent tendencies, as active mental states and seeds, are respectively protected against as particularities: when defilements do not arise, it is called protecting against entanglements; because entanglements do not arise, they do not perfume and form seeds, which is called protecting against latent tendencies. Alternatively, as for protection against defilements, the statement "when acting in an equanimous position and wandering, being free from greed and sorrow toward the objective sphere, etc.": when one produces preliminary practice at the position of right concentration, being free from greed and sorrow while guarding the eye faculty is called protecting against entanglements; realizing protection of the faculties is protecting against latent tendencies: in a state of scattered mind, because the eye faculty is guarded and entanglements do not arise, the seeds of defilement lack conditions and do not arise, so one only then realizes that protection of the eye faculty is [protection against] latent tendencies.

19.26

Tai says: regarding the statement "acting in an equanimous position, etc.": for a person with equal portions of defilements, defilements can be protected against. For those with predominant [defilements], they cannot be protected against. For those with thin defilements, protection is not needed.

19.27

The present interpretation is: the phrase "acting in an equanimous position" means that when one is conjoined with a wholesome or indeterminate nature, having mindfulness for protection is called the equanimous position.

19.28

In the fourteenth section explaining the perfection of knowing moderation in eating: first, relying on the antidote, because of relying on correct reflection; second, avoiding that which is to be countered, because of not engaging in wantonness, arrogance, and indolence; third, relying on pure action, to make the body abide in peace; fourth, on account of the support, to temporarily sustain [the body] so as to cultivate the path; fifth, on account of discernment, discerning between what is faulty and faultless, and so forth.

19.29

Regarding the various sentences from here on, Jing recounts the Tripiṭaka Master's words: the feeling that is resultant fruition experiences hunger and thirst, hence it says "old feeling is arisen from hunger"; except for resultant feeling, the other feelings countering it pervade the three natures, and as food is obtained, there is an experience of painful function; hence "painful feeling is arisen from food"; except for resultant feeling, all the other feelings pervade the three natures, and as food is obtained, there is an experience of painful function.

19.30

Regarding the statement that painful feeling is arisen from food: the passages from "nourishing" onwards explain the text of the sūtra. Regarding the statement that among the first, second, and fourth hindrances, it is suitable when sitting: this means that greed, ill will, and restlessness-and-regret are suitable to be countered when sitting. Among the third hindrance, it is suitable when walking: the hindrance of sleep is suitable to be countered when walking. Among the fifth hindrance, it is suitable at both times: the single hindrance of doubt can be deliberated upon as an antidote both when walking and when sitting. Regarding the statement "to be free from continuous sleep resembling a lion's long-lasting, extremely heavy loss of mindfulness": a lion has no fear and sleeps a great deal day and night; hence it says to be free from that.

19.31

Tai says: before eating, the bodily feeling arisen due to the contact of hunger is called "old feeling arisen from the contact of hunger." Producing painful feeling from overeating to excess is arisen from food. Nourishing oneself by eating according to moderation can increase pure conduct. The power of that food can overcome the counteracted feeling arisen from hunger, and so forth. Eating in accordance with moderation is abiding in the joy of the present life. Because of acting without fault after eating, one is a pure field of merit for gifts. When about to sleep, one first contemplates the thought of rising early in the later watch of the night.

19.32

In the fifteenth section explaining abiding with clear comprehension, regarding the statement "in order to make the two kinds of support harmonized and adjusted": first, because it is the body that is the support of subsequent feeling, it expels sleep; second, because it is the body that is the support of doctrinal discussion and decisive analysis due to previous cultivation, it expels fatigue; also knowing moderation well; alternatively, sleep and fatigue may be taken as the two supporting bodies.

19.33

In the sixteenth section explaining the four branches subsuming the eight actions of abandonment, regarding the statement "by means of correct mindfulness, guarding against secondary defilements of śamatha and vipaśyanā that have not yet arisen": concentration is called śamatha (calm abiding) and wisdom is called vipaśyanā (discernment); depression and agitation, as obstacles to concentration and wisdom, are called secondary defilements of śamatha and vipaśyanā.

19.34

The seventeenth section explains that four dharmas serve as sovereign conditions for the concentration that is attained, as can be understood from the text.

19.35

The eighteenth section explains seven dharmas that should be correctly understood by one who wishes to realize samādhi. Jing says: first, the cause of internal deterioration of concentration, namely indolence: because of indolence in the internal mind, lethargy and sleep arise, hence indolence is the cause; second, the cause of external deterioration of concentration, namely agitation: because of agitation toward external objects as the cause, one grasps at distraction regarding the five desires; third, internal deterioration of concentration, namely lethargy and sleep: arising from indolence, lethargy and so forth are precisely the deterioration, either deterioration of what has not yet been attained or of what has already been attained; being hindered by internal conditions, it is called internal; fourth, external deterioration of concentration, namely distraction regarding the sublime five desires: grasping at the five desires due to external agitation also applies to both kinds of deterioration; being hindered by external conditions, it is called external; fifth, the antidote to internal deterioration of concentration and its cause, namely properly grasping signs and correctly observing: by properly grasping the signs of the objective sphere, one can leave indolence, lethargy, and sleep; sixth, the antidote to external deterioration of concentration and its cause, namely observing impurity in the body itself: observing one's own and others' bodies as impure can eliminate agitation and the five desires; seventh, the support and foundation of those two antidotes, namely the perception of light: the initial observation of objective signs and the observation of impurity rely upon the perception of light.

19.36

Tai says: the first two secondary defilements arise conditioned by the internal and external and serve as causes of deterioration of concentration; the next two secondary defilements also condition the internal and external and constitute the substance of the deterioration of concentration; fifth, properly grasping the three signs of concentration—calm, exertion, and equanimity—counters the first and second; sixth, the contemplation of impurity counters the second and fourth, because the second and fourth arise as agitation and distraction conditioned by external five desires, and are therefore countered by the contemplation of impurity; seventh, the perception of light serves as an expedient means able to give rise to the fifth and sixth antidotes, and thus serves as the support and foundation of those two antidotes. The two explanations are largely the same.

19.37

The nineteenth section explains nine phrases of the sūtra on cultivating the contemplation of the applications of mindfulness. Regarding the phrase "with respect to having a body": this means firmly establishing one's mindfulness on this body; "with respect to the body of tathatā": contemplating the tathatā of the body is called firmly establishing mindfulness. "Or solely supramundane wisdom": this means "because of the internal path of śamatha"; when wisdom coagulates and stills its conditions, it directly corresponds to calm abiding. "Or solely supramundane view": this means "because of the path of vipaśyanā"; view corresponds to investigating, and therefore receives the name "path of vipaśyanā."

19.38

Twentieth, explaining the five kinds of persons established based on the superior. In accord with worldly conventions, these five are all spoken of as having 'superior conduct'; because the five persons are established based on this superior conduct, the text says: 'based on the superior, establishing the five kinds,' and so on. If based on principle, however, only the second and fifth are noble beings and obtain the name 'superior'; the first is an ordinary worldling, while the third and fourth are non-Buddhists whose practice is inverted and cannot be called superior. The first person has three aspects: aspiring for the joy and pleasure born of desire, and delighting in the desire realm—this is one explanation. Aspiring for that with investigation and with reflection, and aspiring for that without investigation and with only reflection, are combined as the second; aspiring for that without investigation and without reflection is the third. 'A person aspiring to cut off the afflictive hindrances, who has already attained a pleasant dwelling in the present life that was previously unattained': having already attained the four fundamental dhyānas that were previously unattained; it is only upon removing afflictive hindrances that one begins to attain them, which is called 'a pleasant dwelling in the present life'.

19.39

'Having already attained the meditative attainments with conceptual thought in all their varieties that were previously unattained': the meditative attainments of the lower three formless realms are also attained only after having severed the afflictive hindrances of the lower realms. 'Regarding the support': this refers to the four dhyānas, which are the support for all virtues. 'Regarding observation': this refers to the extensive observation of the four formless attainments, such as the contemplation of boundless space. 'A person aspiring to cut off the hindrances to meditative stabilization, who has already attained all the spheres of mastery that were previously unattained, and has already attained all the spheres of totality that were previously unattained': this refers to the distraction that obstructs meditative stabilization, which is called 'the hindrance to meditative stabilization' and is also called 'the hindrance to knowables'. 'A practitioner who has arrived at the ultimate philosophical view, namely, who has already attained the sphere of neither-conceptualization-nor-non-conceptualization that was previously unattained': this refers to clinging to sorrowful conceptions as ultimate nirvāṇa. 'Arrived at the traces of ultimate view, namely, having definitively realized and experienced the complete and perpetual cessation of the six bases of sensory contact without remainder': since the six internal bases are cited as having been perpetually severed, the six external bases have also already been perpetually severed.

19.40

Twenty-first, explaining the three virtues of a lay practitioner (upāsaka). The statement 'able to engender the knowledge of those of the same Dharma and those of a different Dharma': mundane knowledge is called 'the same Dharma', and taintless knowledge is called 'a different Dharma'. Another explanation: fellow upāsakas are called 'the same Dharma', while the remaining householders who are not fellow learners and the five assemblies of renunciants are called 'a different Dharma'.

19.41

Twenty-second, explaining the three dharmas such as hearing the Dharma. First, it generally indicates the three dharmas; next, it contrasts the erroneous with the correct.

19.42

Furthermore, 'the teachings of non-Buddhists are inverted teachings' refers to the erroneously heard teaching. 'Whatever moral precepts [they hold] are not visible to direct perception,' etc.: because the austerities and keeping of precepts of non-Buddhists have a cause but no fruit that can be directly perceived, they are erroneous dharmas of practice. 'Whatever meditative attainments [they have] possess vexation and are not ultimate,' etc.: these are erroneous dharmas of realization. The reverse of these is called 'correct'.

19.43

Twenty-third, explaining the acquisition and abandonment of defilement and purification. First, it explains the sequence of acquiring and abandoning the five desires; next, it explains that in the pure Dharma, the definitive lineage has no regression.

19.44

In the first section: first, being born in heaven by virtue of giving and precepts and enjoying the five desires is called 'acquisition'; later, perceiving the disadvantages, one abandons the two kinds of desire.

19.45

'Namely, by virtue of the merits of renunciation and seclusion': renouncing the sensory objects of the five desires, such as visible forms, is called 'abandoning the desire for objects'; because one has departed from afflictions, it is called 'abandoning the desire of afflictions'.

19.46

Twenty-fourth, explaining the expulsion of those who violate the precepts due to three conditions, as in the text.

19.47

Twenty-fifth, explaining how four causes and conditions give rise to deep joy in moral discipline (śīla): 1. through the teacher's instruction, departing from the two extremes of suffering and pleasure; 2. having slight afflictions; 3. obtaining good companions to live with; 4. not being negligent.

19.48

Twenty-sixth, explaining the four kinds of observation of moral discipline: 1. having faith and knowing its presence through living together: one must live together with someone to know they possess moral discipline; 2. having faith and knowing its firmness in times of hardship: one's mind remains firm in times of hardship; 3. having faith and knowing its lack of defect through worldly affairs: even when engaging in worldly affairs, one's correct faith and correct wisdom remain without impairment; 4. having faith and knowing its freedom from yearning and that one's view is indestructible through discussions and discernment: having faith and knowing that with no yearning for any phenomena, one's correct view is not destroyed, thus perfecting the aforementioned precepts.

19.49

Twenty-seventh, explaining the inclinations of the three minds. There are two sets.

19.50

In the first set, Jing says: first, weary of noisy crowds, the mind inclines toward seclusion; second, weary of wandering through villages, the mind inclines toward renunciation. Both reside only in quiet places and possess the notion of calming and insight; their minds incline toward nirvāṇa. The phrase 'calming (śamatha) and so forth' includes insight (vipaśyanā) by 'and so forth'. Here, the first inclines toward the forest hermitage (āraṇya), and the second mind inclines toward home-leaving.

19.51

In the second set: first, in order to leave afflictions, one inclines toward the forest hermitage; second, wishing to escape saṃsāra, one leaves home and receives the prātimokṣa precepts; third, having escaped saṃsāra, one enters the palace of nirvāṇa, which is called 'inclining toward nirvāṇa'. The name of nirvāṇa has, in brief, five inclinations: 1. sensation is the shadow of contact, and the cessation of all sensations is called 'shadowless'; 2. the continuum is the body, and the cessation of the body is called 'tranquil cessation'; the latter three names may be understood as in the text.

19.52

Twenty-eighth, explaining how one is unable to listen without error due to three faults; the text is easy to understand.

19.53

Twenty-ninth, explaining the five characteristics of being a vessel for hearing and cultivation. Stating the beginning and encompassing the end, it says 'hearing and cultivation'; if stated fully, it should say 'a vessel for hearing, reflection, and cultivation'.

19.54

Thirtieth, explaining the five kinds of virtues of a teacher. 'Skillfully establishing the Dharma' means skillfully teaching the transformative doctrines. 'Establishing what is to be studied' means establishing the disciplinary rules.

19.55

Thirty-first, explaining that the view of non-self is able to lead to transcendence.

19.56

Thirty-second, explaining that the four goods induce four pleasures, which may be understood as in the text.

19.57

Thirty-third, explaining that the Buddha's Dharma is called 'well-spoken'; it has eight pairs of sentences, where the latter explains the former. 'Stūpa' is translated as 'high and exalted', and also translated as 'a place of offering'. A stūpa is erected for relics due to two conditions: 1. because that which is realized abides firmly; 2. because there is a place to rely upon.

19.58

Thirty-fourth, explaining the four kinds of dharmas able to hinder severing. The passage: 'One should know that regarding evildoers, the wisdom-eye is said to be blind': because one lacks the wisdom-eye regarding those who do evil, it is called 'blind'. 'Regarding makers of merit, it is said to have defilement': if, lacking the wisdom-eye, one makes merit without departing from signs, it is called 'having defilement'. 'Regarding non-Buddhists, it is said to have a cataract': because they lack the true wisdom-eye, it is called 'having a cataract'.

19.59

Thirty-fifth, explaining the cultivation of the mindfulness of dharmas. Knowing the eleven defilements refers to the eleven pairs of dharmas, such as 'with lust' and 'without lust', in the Abhidharmakośa. 4. 'Concentrated' and 5. 'distracted' are the contracted and expanded minds of that treatise.

19.60

Thirty-sixth, explaining that the supramundane path uses the mundane path as an aid. 'Weariness of decay and ruin' causes the seeds to decay so that they cannot invite retribution.

19.61

Thirty-seventh, explaining that the Tathāgata's divine eye universally operates across all realms. 4. 'Directly seeing sentient beings dying and being born without an intermediate state': Jing says: The desire and form realms definitely have an intermediate state, but the formless realms have no intermediate state; how then can the divine eye see the formless realm? The Tathāgata's divine eye sees the place where the death-existence in the lower two realms ceases, and without an intermediate state arising, knows they are born in the formless realm. Tai says: Sentient beings in the desire and form realms with swift and sharp karma also have no intermediate state, and the Buddha sees them all. Another explanation: The Buddha also knows the dying and being born of the retinues of sentient beings in the formless realm where no intermediate state arises.

19.62

Thirty-eighth, explaining the seven gradual realizations of all dharmas. The passage from 'due to exerting diligent vigor' up to 'the hindrances become purified': the Dharma is internal giving, while wealth is external giving; this unequal mind regarding internal and external giving cannot provide the expedients for the arising of the essence of meditative stabilization. Due to vigor, one departs from this, and the hindrances to the expedients for the arising of meditative stabilization become purified.

19.63

Thirty-ninth, cultivating the four applications of mindfulness to remedy nine kinds of things to be remedied. The first three are remedied by mindfulness of the body; the next two are remedied by mindfulness of feeling; the next two are eliminated by mindfulness of the mind; the last two are eliminated by mindfulness of dharmas.

19.64

Fortieth, explaining that renunciants and householders each have five faults. 'The fault of not delighting' means not delighting in one's own precepts to be studied. 'The fault of habituating and approaching desires that can obstruct' means that desires obstruct the path and are therefore called 'able to obstruct'.

19.65

Forty-first, explaining the characteristics of a foolish commoner, with five alternative explanations. 'Rejoicing in what is not appropriate' means giving rise to joy in a situation where one should not rejoice. 'Determined hardship' means that evil karma infallibly brings about suffering without failure.

19.66

Forty-second, explaining that saṃsāra is like an ocean. 'Similar in being undrinkable': just as the salty water of the worldly sea is not drunk by people on land, so too the great ocean of saṃsāra is not drunk by worthy and noble ones. 'The support of great treasures': just as the worldly ocean contains many precious treasures, so too the great ocean of saṃsāra contains the great treasure of naturally pure taintless seeds of Buddha-nature.

19.67

Forty-third, explaining that among all gifts of material wealth, the gift of Dharma is superior, having five [aspects].

19.68

Forty-fourth, one should make the five minds turn in accord with oneself, rather than turning in accord with the mind.

19.69

Forty-fifth, explaining that afflictive bewitchments are worse than demonic enchantments.

19.70

Forty-sixth, explaining the faults of establishing a self; all are as in the text.

19.71

Forty-seventh, discerning remedies and what is to be remedied in terms of the three conducts. 'Conduct of desire' is partaking of the five desires. 'Conduct of merit' is partaking of worldly merit. 'Conduct of co-residence' is abiding together in seclusion. Based on these three conducts, there are six kinds of attachment and aversion, four bases, and five remedies. Among the first six: 1. greed for sensory objects; 2. increased anger toward enemies; 3. greed following erroneous teachings; 4. superior anger, which prevents others from attaining superior happiness experienced by them; 5. giving rise to greed toward virtuous persons and giving with clinging; 6. giving rise to anger toward persons with faults and not wishing to give. Because of this, one's mind is unequal toward the disliked; although practicing the merit of giving, one constantly spies on where the recipient field abides, inwardly destroyed by sorrow and anxiety and dwelling without tranquility. [Next are] the four bases.

19.72

First, 'having sensory objects as a base' refers to the first, greed for sensory objects. The statement 'having other sentient beings as a base' means that the remaining five arise in relation to sentient beings. Furthermore, 'the first two bases each give rise to one part of defilement': the first has only greed regarding objects; the second has only anger regarding enemies. The statement 'the remaining bases each give rise to defilement of both parts': regarding the third, greed arises following the teaching, and later other afflictions arise; regarding the fourth, although anger arises toward beings with superior happiness, desiring to attain it for oneself also gives rise to greed and so forth; regarding the fifth, greed arises toward the virtuous, and later other afflictions also arise; regarding the sixth, although anger arises toward faults, later greed and so forth also arise. Thus it is said that the rest each give rise to both parts. Regarding the five remedies: the four remedies beginning with impurity remedy the first four; the fifth, the notion of equanimity, remedies the fifth and sixth. Later, there is an alternative formulation of six kinds of attachment and aversion with five remedies: 1. greed for things; 2. anger toward things; 3. greed arising toward the three poisons; 4. anger arising toward the three wholesome roots; 5. greed arising toward the three wholesome roots; 6. anger arising toward the three poisons. Of the five remedies, impurity and loving-kindness respectively remedy the first two; among the three mental applications, the first remedies the third, the second remedies the fourth, and the third mental application combines to remedy the fifth and sixth; the text is clear and understandable.

19.73

Forty-eighth, explaining the five virtues of home-leaving: 1. an independent person, through leaving home, relinquishes common wealth and relies on the virtue of uncommon precepts; 2. a dependent, unfree person, through leaving home, attains the virtue of freedom; 3. a person whose roots of goodness conducive to liberation have matured, through leaving home, attains the virtue of an arhat if free from remaining fetters; 4. after a matured person has left home, if they cultivate and sever fetters, they attain the fruit of stream-enterer and the virtue of avoiding the bad destinies; 5. a person whose roots of goodness are not yet matured, through leaving home, currently escapes the confinement of household life and will definitely attain the virtue of maturation later.

19.74

Forty-ninth, explaining the nine characteristics of the three sufferings. The first three are characteristics of the suffering of suffering; the middle three are the suffering of conditioned existence; the last three are the suffering of change.

19.75

Fiftieth, explaining the four limbs of sentient beings: first, indicating them; next, explaining them; finally, concluding them.

19.76

In the explanation, each of the four sections has a question, an answer, and a conclusion.

19.77

Regarding the statement that one is constantly swept away and drowned by the remaining four kinds of stinginess and further gives rise to stinginess regarding the Dharma: above in the text it was stated that at the end of the kalpa, stinginess regarding dwell-places, stinginess regarding households, stinginess regarding gain, stinginess regarding veneration, stinginess regarding praise, and stinginess regarding the Dharma are all fully present. According to the Tattvasiddhi-śāstra (*Chengshilun*), there are five kinds of stinginess: stinginess regarding dwelling-places, stinginess regarding households, stinginess regarding almsgiving, stinginess regarding preaching and praise, and stinginess regarding the Dharma. Now, when it says that the remaining four together with [stinginess regarding] the Dharma make five kinds of stinginess, the two forms of stinginess regarding veneration and praise are combined into one type, which corresponds to stinginess regarding preaching and praise in the Tattvasiddhi.

19.78

Regarding the statement: 'relying on the initial severance of defilement and the continuous penetration of the eight noble path-limbs, one establishes the first gnosis,' and so forth: this is the ordinary person's gnosis of the noble path that abandons wrong faith, which is innate goodness. Relying on this to cultivate the remaining three gnoses is goodness of applied preparation.

19.79

The concluding summary below says: 'Thus the four limbs are differentiated into eleven; the eleven and the four are completely equal.' Five are distinguished within the first limb, four in the second, and one in each of the latter two, making eleven in total. However, the eleven individual [items] and the four general limbs are described by the phrase 'completely equal' because their essence is neither broader nor narrower.

19.80

Fascicle Seventy-One

19.81

Next, the fifty-first [topic] explains the seven meanings and the seven joys. Regarding the meanings of the seven limbs, Jing says: First is the meaning of what should be investigated, namely wishing to be skilled in the aggregates and so forth; second is the meaning of what should be gathered, namely either gathering teachings by one's own nature or gathering disciples and so forth by means of wealth and the Dharma; third is the meaning of what should be avoided, namely that evil friends and evil conditions must be avoided; fourth is the meaning of what should be induced, namely that the virtues in meditation should be induced by mental application; fifth is the meaning of what should be prevented, because one should prevent all evils; sixth is the meaning of what should be maintained, namely pure morality and so forth; seventh is [the meaning of what should be produced, namely that] the five superknowledges should be produced in reliance on concentration.

19.82

Furthermore, being endowed with morality and so forth must be produced by relying on reverence; hence it is called the meaning of what should be produced. Tai says: 'Among the seven meanings, the first is the Dharma of teaching; the next two are the Dharma of principle, as right principle should be gathered and wrong principle should be avoided; the next two are the Dharma of practice, as good practice should be induced and evil practice should be prevented; the next two are the Dharma of fruition, as self-benefit should be maintained early on and the fruition of benefiting others should be supported.' Now we follow the latter explanation.

19.83

Regarding the seven joys, they are the joys induced by the gnosis capable of cognizing the preceding seven meanings: First is the joy induced by hearing: the wisdom arisen from hearing cognizes the preceding meaning of what should be investigated, and joy is produced from this; second is the wisdom arisen from thought, which cognizes what should be gathered and what should be avoided; third is the wisdom arisen from cultivation, which cognizes the meaning of what should be induced. The initial fourth and fifth [treat] the meaning of abandoning the hindrances: the latter directly cognizes the meaning of what should be prevented, since inwardly abandoning the five hindrances and outwardly subduing other doctrines are both called preventing evil; sixth is the gnosis recollecting one's own virtues, which cognizes the meaning of what should be maintained; seventh is the gnosis of not giving rise to contentment with the inferior, which cognizes the meaning of what should be produced.

19.84

The fifty-second [topic] explains the five kinds of dharmas. Jing says: 'Gathering' means gathering wealth and Dharma. 'Dharmas of enjoyment' means enjoying wealth, Dharma, and other phenomena. 'Dharmas of realization' means realizing the phenomenal and noumenal dharmas.

19.85

Tai says: 'First, the Dharma of teaching; second, the Dharma of practice; third, the Dharma of principle—these should be gathered. The next two are the Dharma of fruition: conditioned fruition is the dharma of enjoyment, and unconditioned fruition is the dharma to be realized.'

19.86

The fifty-third [topic] explains the metaphor of the bow and arrow. This expounds the three trainings: the bow illustrates the virtue of morality because, depending on it, one is able to produce concentration; the arrow represents the virtue of concentration because it focuses single-pointedly on one object; hitting the target illustrates wisdom, where the target illustrates the cognitive object, and depending on concentration one produces wisdom that accords with the object and knows facts just as an arrow hits the target. The bow has two virtues: first, its nature is firm, which illustrates morality, called firm by nature because external conditions can hardly destroy it; second, it is well crafted to completion, illustrating the functional efficacy of morality directed toward reaching bodhi. The arrow has one virtue, being well crafted to completion, illustrating the functional efficacy of concentration directed toward reaching bodhi without giving up halfway. Hitting the target has three virtues: first, ultimate craftsmanship, illustrating the gnosis of the non-trainee; second, habitual craftsmanship, illustrating the gnosis of the path of cultivation; third, apprentice craftsmanship, illustrating the gnosis of the path of seeing. Consult the Maulī Bhūmiḥ.

19.87

The fifty-fourth [topic] explains the distinctions and principles of the Buddha's teachings. First is the long-term teaching, like the Hinayana teaching that guides and transforms gradually; second is the uninterrupted teaching, meaning the sudden teaching of the Mahayana, such as the Avataṃsaka, which was spoken first upon attaining the Way; third is the teaching that is not repeated, meaning a teaching of definitive meaning like the Mahāparinirvāṇa-sūtra.

19.88

The fifty-fifth [topic] explains the five metaphors of remedies for traveling a road and the two aspects of morality capable of proceeding to good destinies. 'Traveling a road' illustrates the practitioner traveling through saṃsāra to reach nirvāṇa. The remedy for blazing light: when afflicted by the distress and heat of blazing light, a parasol serves as the remedy, illustrating that when wrong wisdom arises, the noble teachings serve as the remedy. Second is the remedy for dangers: in dangerous passes with many bandits, weapons are needed as a remedy, illustrating that in the evil destinies with many perils, moral conduct serves as protection. Third is the remedy for rivers: for those crossing rivers, a boat or raft is what one relies on, illustrating that on the vast waters of craving, prajñā serves as the boat. Fourth is the remedy for exhaustion: for an exhausted person, broth serves as the remedy, illustrating that when scorched by the thirst of distraction, concentration serves to expand. Fifth is the remedy for physical fatigue: for one who is physically weary and exhausted, massage and riding vehicles serve as remedies, illustrating that heavy weariness is remedied by pliancy.

19.89

Regarding the statement that morality has two aspects and is able to lead to good destinies: here, bringing up the beginning, it speaks only of morality, without speaking of the aspects of concentration and wisdom being able to give rise to proceeding [there]. Because it brings one near to being a human and far to reaching bodhi, it is said to be able to produce [birth in] good destinies. First is morality of gathering, such as receiving the full precepts. Morality without deficiency is guarding and maintaining the prohibitory precepts.

19.90

The fifty-sixth [topic] explains experiencing desires and deterioration. 'Coarse deterioration' refers to the death of a single lifespan. 'Subtle deterioration' refers to moment-to-moment death. The states of deterioration are also twofold: coarse and subtle, which are simply the former two spoken of in terms of states.

19.91

The fifty-seventh [topic] explains that gnosis has two virtues. First is the virtue of right practice, which has three clauses: first, swiftness, meaning that the mind and mental factors associated with the various gnoses turn rapidly; second, certainty, meaning that the various gnoses sever doubt; third, subtlety, meaning that the various gnoses are able to enter into subtle principle. Second is the virtue of intrinsic nature, which has seven clauses: first, being of the stage of concentration, which excludes the wisdom arisen from hearing; second, being irreversible, which excludes the former five faculties and lineages; third, being supramundane, which excludes the mundane wisdom arisen from cultivation; fourth, being well cultivated, which excludes beginners in the vehicles; fifth, being unobstructed in its own sphere of activity, which shows lack of impediment with respect to cognitive objects; sixth, excelling all other roots of goodness of its own class, meaning it excels all other roots of goodness belonging to its own vehicle; seventh, excelling all roots of goodness of other classes, meaning it excels the roots of goodness of non-Buddhists. Another explanation is: taintless gnosis excels tainted gnosis, which is called excelling its own class, and it further excels all other tainted dharmas apart from tainted gnosis, which is called excelling other classes.

19.92

The fifty-eighth [topic] has three forms of clinging attachment, with the applications of mindfulness serving as their remedies. Clinging attachment to companions: clinging with attachment to the physical body's strength as a companion to life is remedied by contemplating the body as impure; also, passionately craving wives and concubines and viewing them as pure is called clinging attachment to companions, remedied by contemplating the body as impure. Second, clinging attachment to gain and sustenance is remedied by contemplating feelings as suffering. Third, clinging attachment to future existence is remedied by contemplating the mind as impermanent and contemplating dharmas as without self.

19.93

The fifty-ninth [topic] explains three phrases: applied preparation and so forth. Jing says: taking the three phrases as the basis, the two rounds of explanation are entirely the scripture's text. 'The remedy for lustful craving and ignorance is applied preparation' refers to ordinary beings giving rise to this applied preparation that subdues affliction. 'Directly seeing established and non-established truths is direct realization' refers to noble persons giving rise to this direct realization. 'Having abandoned lust and not having abandoned lust is continuity': generally speaking, whether an individual has abandoned lust or not is called continuity; this applies to both ordinary beings and noble ones. Furthermore, 'due to basis, due to stage, due to grade, due to not having cultivated concentration, and due to having cultivated, not obtained, and obtained' re-explains continuity. 'The obstacle to purity of the basis' re-explains direct realization. 'Due to the obstacle to purity of mental application, and due to the remedy for those obstacles' re-explains the preceding applied preparation.

19.94

Tai says: applied preparation is a limb of the path of seeing; direct realization is the path of seeing; continuity is the path of cultivation. In the continuity of the first fruition, the person has not yet abandoned lust; in the continuity of the remaining fruitions, the person has already abandoned lust. Furthermore, from 'due to basis' up to 'due to the remedy for those obstacles,' the first six kinds re-elucidate the preceding applied preparation: the basis of applied preparation is the body of the desire realm, subsumed under the nine grades of the desire-realm stage; because concentration has not yet been attained, when the skillful means of training in cultivating concentration are not yet accomplished, one has not attained concentration, but if accomplished, one then attains concentration—this re-analyzes the preceding applied preparation. Obstacles of the faculties are called obstacles to the purity of the basis; afflictions and karma are called obstacles to the purity of mental application; remedies of seeing and cultivation are called remedies for those obstacles.

19.95

Xuan says: 'Due to basis' means that the body of Jambudvīpa is the basis of applied preparation. 'Stage' refers to the grades of the desire-realm stage: the nine grades of greed and so forth subdued by the path of applied preparation, or alternatively the nine grades of the path of applied preparation as remedy. 'Due to not having cultivated concentration' means that in the path of applied preparation, fundamental concentration has not yet been cultivated; 'due to having cultivated, not obtained, and obtained' means that in the path of applied preparation, access concentration has already been cultivated, hence it is said 'already cultivated,' but fundamental concentration has not yet been obtained, hence it is said 'not obtained,' while access concentration has already been obtained, hence it is said 'obtained.' The preceding [clause] 'due to grade' explains the above 'applied preparation.' The statement 'due to the obstacle to purity of the basis' refers to the eight difficulties and so forth being called obstacles of the basis, which are retributive obstacles and obstacles to the path of seeing; this explains the above 'direct realization.' The statement 'due to purity of mental application' refers to karmic obstacles, which are obstacles to the path of cultivation; this explains the above 'continuity.' 'Remedies for those obstacles' refers to the path capable of remedying those karmic obstacles and retributive obstacles.

19.96

The sixtieth [topic] explains the six direct realizations. First, citing the preceding, it briefly lists the six kinds of direct realization: first, direct realization through thought, up to the sixth, ultimate direct realization. Explaining their names: 'six kinds' gives the count; 'six' is the number, and 'kinds' means classes; 'unwavering observation' is the meaning of direct realization. According to the explanation in [fascicle] fifty-five, the latter three are the essence of direct realization. Thought is the cause of direct realization, so it takes its name from its actual essence and fruition; pure faith is the cause of direct realization, and its name is likewise derived; taintless faith is associated with and coexists with direct realization, or coexists with direct realization, so it is named from being associated and coexistent. Furthermore, its essence, direct realization, is simultaneous wisdom, so it is named from its actual essence and coexistence. The fourth is called direct realization of the truths through the gnosis of direct realization: it is named from its cognitive object, essence, and meaning—the truths are the cognitive object, gnosis is the essence, and direct realization is the meaning. The fifth is named from its meaning: emerging at the margin of true contemplation and being obtained, it is called marginal direct realization. Ultimate direct realization derives its name from the stage: because one proceeds to this contemplation at the ultimate stage, it is necessarily called ultimate direct realization.

19.97

Next, the detailed explanation through questions and answers contains twenty-three headings. First, distinguishing the common characteristics: direct realization through thought resides in the stage of ordinary beings, initially arising in the stage of ordinary beings prior to the path of seeing; later, on the path of cultivation, it also gives rise to ultimate direct realization.

19.98

Regarding 'never transgressing in the five places': not going to slaughterhouses, brothels, taverns, and so forth.

19.99

Second, in distinguishing the intrinsic nature: direct realization through thought takes the wisdom arisen from thought of the desire realm as its essence. Direct realization through faith generally takes the wisdom arisen from hearing, thought, and cultivation, and takes the mental factor of faith associated with both tainted and taintless as its essence. Direct realization through morality takes the seven limbs of morality accompanying the taintless path as its nature. Direct realization of the truths through the gnosis of direct realization takes the non-conceptual gnosis of the true path of seeing as its essence. Marginal direct realization takes the subsequent gnosis upon emerging from contemplation that repeatedly cognizes the established and non-established truths as its intrinsic nature, which is the path of seeing of signs. Ultimate direct realization: according to [fascicle] fifty-five it encompasses both gnoses, but in this text it takes the conventional gnosis of exhaustion and non-arising as its nature, namely generating the thought: 'My births are exhausted,' and so forth. This identifies the essence in terms of strict intrinsic nature; if considered in terms of associated and coexistent [factors], it takes the four aggregates or five aggregates as its nature.

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瑜伽論記 — Classical Chinese