瑜伽論記 2

English (machine translation) 2

Language: English

Among the objects of the nine stages, they are divided into three. The previous two stages finished explaining the substance of the object; these three stages, [beginning with that] with investigation and reflection, are the characteristics of the object, because the characteristics of the object differ as coarse or subtle, lower or higher. This is the intention for their occurrence. 'Investigation' means seeking; 'reflection' means scrutinizing. Either volition or discernment inquiring coarsely into the object is called 'investigation'; these same two scrutinizing and examining the object at a subtle level is called 'reflection'. The two factors are not conjoined in a single moment, because they are of one class yet differ in sequence as coarse and subtle. Now, establishing the three stages based on the presence or absence of these two in those factors is the explanation of the name.

2.4

Regarding establishing the substance of the stages, the Commentary gives three explanations. The first explanation states: these three stages are established with respect to their conjunction before and after the two [factors of investigation and reflection] into the mindless stage; the first two stages are stated to be named the stages with mind, and therefore one knows that all form and other factors of the lower stages are entirely named the stage without investigation and without reflection. The second master states: these three are established with respect to freedom from desire for the two; therefore, since in this fascicle, by being free from the defilement of investigation and reflection it is named the stage without investigation and without reflection, one therefore knows that according to what is appropriate, possessing those defilements makes them named the first two stages. Third is the correct view: these three are established solely with respect to realm and stage. In this fascicle it is said that the desire realm and the first dhyāna, whether in absorption or by birth, are named the stage with investigation and with reflection, and so forth; therefore one knows they are established solely on the basis of realm and stage. Refuting and rejecting the previous masters as both incorrect, the harmonization of those passages is entirely as stated there.

2.5

Question: In the seventh fascicle of the Vijñaptimātratā[siddhi], Dharmapāla establishes the three stages in terms of freedom from desire, which resembles the position of the second master refuted by the Commentary. How is this harmonized?

2.6

Namely, the Commentary refutes the second master, saying: For one who is already free from desire, the factors of the lower stages would be named [the stage] without investigation and reflection, and so forth; for one not yet free from desire, the factors of the higher stages should be named [the stage] with investigation and with reflection, and so forth; hence the error of confusion would result. Master Ce states: As a further objection, if the three stages are established on the basis of freedom from desire, then the intermediate and fundamental [absorptions], sharing the same bondage and the same freedom, should become a single stage, which entails the error of confusion.

2.7

The explanation states: In the meaning of the treatise, there are naturally two explanations:

2.8

The first says: Dharmapāla adopts the second explanation as the correct view, yet without the two errors. The inferior conforms to the superior; being free from defilement is named [the stage] without reflection and so forth, while all superior [states] are [relatively] inferior, so that when not yet free they are not [the stage] without reflection and so forth; hence there is not the first error. Furthermore, it is said that there are two times in freedom from desire, namely the time of preparatory application and the time of actual freedom. Here, speaking of freedom from desire is based on preparatory application, so one first becomes free from the desire for investigation and later free from the desire for reflection; hence there is not the latter error.

2.9

The second says: The Vijñapti treatise's statement of 'freedom from desire' differs from that of the Commentary. Why is this? There are two kinds of desire: first, the desire that is defilement, namely greed, anger, and so forth; second, inherent desire, which means the factors of the nine stages being called 'desire' in the sense of not being weary of their own stage's nature, and all the factors belonging to higher stages being called 'freedom from desire' in the sense of naturally being weary of the lower stages.

2.10

Fascicle fifty-six says: Because those sentient beings are free from desire for those investigations and reflections through an inherent freedom from desire, although that stage is named 'without investigation and without reflection', their subsequent actual occurrence is also without fault.

2.11

The second master of the Commentary relied on freedom from the desire that is defilement and had the previous two errors; the correct view of the Vijñapti treatise is spoken based on freedom from inherent desire, and therefore is free of both errors.

2.12

Within this stage, the major text is divided into three: first the question, next the brief answer, and from 'Furthermore, how are the realms designated and established?' downward, it individually explains what was previously marked.

2.13

Examining the context above and below, there are three kinds of verses: first, the summary verse, which generally summarizes the major sections; second, the intermediate verses, which cite the preceding section headings and then list them in detail, or again, after the listing is explained, re-gather the previous meaning with a verse, which is also called an intermediate verse; third, the concluding verses, which, after the meanings of the various sections are explained, gather and conclude them overall with a verse.

2.14

In individually explaining the five sections, the explanation of the first section on realms has three parts: first the question, next the answer with the eight sections, and then their individual explanations.

2.15

In the first, the establishment of number, there are two parts: first marking what is subsumed by the realms and what is not subsumed by the realms, and then from 'Herein, the desire realm' downward, individually explaining the three stages.

2.16

Regarding 'what is not subsumed by the realms [...] up to the taintless realm', Master Jing explains: this refers to the path of preparation, the path of equipment, seeing, cultivation, and culmination; such paths can lead to nirvāṇa and are subsumed under the truth of the path, and are thus called preparation. 'Satkāyadṛṣṭi' is called the false body, namely the defiled five aggregates, which are counteracted and severed, which is their analytical cessation and the cessation that is the principle of tathatā. The phrase 'the realm without proliferation' means that taintless seeds are not like the seeds of nominal proliferation, and are therefore called without proliferation. Master Ji further explains: the taintless realm without proliferation refers to the nature of tathatā being free from conceptual construction, because it is the substance of the taintless.

2.17

'Whether in absorption or by birth' means whether having attained that absorption or being born within it.

2.18

Regarding 'Herein, by reason of freedom from the desire for investigation and reflection, it is called the stage without investigation and without reflection', and so forth: the second master of the Commentary cites this as proof [for his view], [claiming that] for persons and factors of the desire realm and the first dhyāna who have not yet been freed from the defilement of investigation and reflection, it is named the stage with investigation and with reflection; for persons and factors of the intermediate dhyāna who are already freed from the defilement of investigation but not yet freed from the defilement of reflection, it is named the stage without investigation and with only reflection; for persons and factors from the second dhyāna upward, who are both already freed from defilement, they are equally named the stage without investigation and without reflection, which reveals distinctions such as guidance in the desire realm, so that if one is already free from desire, it is also named the stage without investigation and without reflection, and so forth. The real meaning is not so; these three are established solely on the basis of realm and stage. That is to say, within the aggregate of contaminated and uncontaminated factors of the desire realm and the first dhyāna, investigation and reflection are obtainable; the factors of those already free from desire and those not yet free from desire are all named the equipoise of that stage. The passage immediately above serves as proof that it is not by reason of possessing defilement that it is named that stage, nor that if one has already abandoned defilement it is named not that stage. If one were to make this interpretation, great confusion would ensue. Therefore the treatise says: If subsumed under conditioned absorption in the taintless realm, the first dhyāna is also named the stage with investigation and with reflection, and so forth. If the distinction of the three stages were established with respect to conjunction and freedom from desire, all such texts would have errors, as fully explained in the Commentary. As for the statement here, 'by reason of freedom from the desire for investigation and reflection, it is called the stage without investigation and without reflection': this only speaks of [the stages] from the second dhyāna upward being without investigation and reflection, because the contaminated and uncontaminated of that one stage are all freed by that absorption from the defilement of investigation and reflection; the lower stages are not like this. One cannot consider it to be that stage because it has defilement and not that stage because it lacks defilement; therefore it speaks only of [the stages] from the second dhyāna upward. For this reason, it does not say that for the lower two stages, following freedom from those defilements, they are immediately not those stages.

2.19

'Mental application of guidance' refers to the mind abiding in signlessness without investigation and reflection while in the desire realm.

2.20

'Emerging from that absorption' means that while one's body is in the desire realm, having already become free from the desire of the first dhyāna, one enters the absorption without investigation and reflection; when later emerging from it, one again gives rise to investigation and reflection. 'Being born therein' means that if born in the second dhyāna and above, one also gives rise to the lower investigation and reflection.

2.21

Regarding 'If subsumed under conditioned absorption in the taintless realm', and so forth: for instance, if relying on the first dhyāna one gives rise to non-conceptual wisdom taking the realm of tathatā as its object, it is also called wisdom of the stage with investigation and with reflection; because this wisdom is generated relying on the stage of investigation and reflection, it is named having investigation and reflection, not because investigation and reflection are conjoined and conceptually occurring. For the Daśabhūmika says: At the time of realization, one is free from the conceptual construction of investigation, reflection, and thinking, and therefore this state cannot be expressed in speech. If, relying on the first dhyāna, one subsequently gives rise to obtained wisdom to preach the Dharma for the assembly, it is conjoined with investigation and reflection; if there were no investigation and reflection, one could not give rise to the wind [element], give rise to speech, and preach the Dharma.

2.22

Therefore, the first fascicle of the Prakaraṇāryavācā says: The Bhagavān said that it is by relying on investigation and reflection that speech is emitted, not without investigation and reflection.

2.23

Furthermore, the Daśabhūmivyākhyāna says: Why does a person of pure investigation, mindful of the virtues of wisdom, possessed of power in all superior and sublime stages, not explain? The prose commentary explains: Pure investigation is indeed the cause for giving rise to speech.

2.24

The words 'the rest is as previously explained' mean: Above, it distinguished that by reason of freedom from the desire for investigation and reflection it is said to be named the stage without investigation and without reflection, not that by not running with a mind of the stage with investigation and with reflection it is named without investigation and reflection; thus one knows that because one is not yet free from the desire for investigation and reflection it is named the stage with investigation and with reflection, not that by not running with a mind without investigation and without reflection, and so forth, it is said to be named the stage with investigation and with reflection.

2.25

In the second, on locations, regarding the words 'From here downward, thirty-two thousand yojanas to Saṃjīva', and so forth, Master Ji explains: The meaning of this text says that thirty-two thousand yojanas beneath the surface of the earth, one only then reaches Saṃjīva; Saṃjīva is ten thousand yojanas wide. Next downward, passing four thousand yojanas, one only then reaches Kālasūtra; two thousand below Kālasūtra one reaches Saṃghāta. In this way, the eight hells are all ten thousand wide, and the distances between the lower six hells are all two thousand. The bottom of the Avīci hell is calculated to be one hundred twenty-eight thousand yojanas from the earth's surface. Mount Sumeru enters the water by eighty thousand; this exceeds that by forty-eight thousand, as can be determined from this. The eight hot hells are deeper than in the Kośa: it says that the bottom of Avīci is forty thousand yojanas from the earth's surface; and it says that although the water mandala is eight hundred million deep, resting upon the wind mandala, the gold mandala is further three hundred twenty thousand thick resting upon the water mandala, so Mount Sumeru rests upon that gold mandala. Now in the Mahāyāna, the gold is below the water, next resting on the gold mandala, with the water above the gold; although the depth number is not stated, since the bottom of Avīci is calculated to be one hundred twenty-eight thousand yojanas, and Sumeru entering the water is only said to be eighty thousand, it is clearly known that Sumeru does not rest upon the gold mandala, but floats in the water half above and half below.

2.26

Venerable Bei explains, saying: Now relying on this treatise, the heights of each of the upper eight hells are four thousand yojanas; therefore from this continent to the top of the Saṃjīva hell there are thirty-two thousand yojanas, and down through its own extent is four thousand yojanas; the remaining seven hells reside downward, each occupying four thousand, totaling eight times four thousand, which makes thirty-two thousand yojanas; from Saṃjīva upward there are further thirty-two thousand yojanas, totaling sixty-four thousand yojanas, leaving sixteen thousand yojanas before reaching the golden ground.

2.27

The text above only says: the hells are ten thousand yojanas wide, and does not say that their vertical measure is also four thousand each; therefore the eight hells are vertically four thousand each and ten thousand wide, the eight hells residing stacked vertically one upon another.

2.28

Another explanation says: Since the treatise master established the width as ten thousand, one knows that the height is also ten thousand yojanas each. Speaking according to this, entering downward from this level ground, passing an extent of thirty-two thousand, one reaches the Saṃjīva hell; the Saṃjīva hell is ten thousand in length and width; below that ten thousand, separated further by four thousand, the other seven hells reside spread horizontally, and cannot be arranged in vertical succession. Why? Because from the level ground down to the golden ground mandala it is only eighty thousand deep; from the top downward, after subtracting thirty-two thousand, only then are there the eight hells, leaving only forty-eight thousand yojanas of ground. How could it vertically accommodate eight hells each ten thousand yojanas high?

2.29

Regarding 'as with Saṃjīva, down to [...] is also like this': Tai says, according to the Sarvāstivādins, these eight hells are established right beside the eight great hot hells, with no separate location.

2.30

The Saṃmatīya says: They are at the Iron Ring Mountains, facing the wind and water mandalas, struck by cold air devoid of the light of the sun and moon. Bei says: Going downward again from the level ground, passing an extent of thirty-three thousand, there is the first cold hell; from here, separated further by two thousand yojanas, the seven hells are each two thousand high, stacked vertically. Another explanation says: The eight cold hells are each ten thousand high and wide; entering the earth from here, passing an extent of thirty-two thousand, there is the first cold hell; downward, separated further by two thousand yojanas, there are seven cold hells situated around the perimeter. As for the three such as blazing, they distinguish partial, predominant, and complete; 'a single mass' means that one does not see bodily form, but only sees the appearance of a mass of fire.

2.31

In distinguishing the locations of the form realm, cultivating dhyāna is generally discussed in three ways: first, purely contaminated [dhyāna] perfuming the lower four dhyānas; second, purely uncontaminated [dhyāna] for the transformationally born birth-and-death of the eighth stage and above; third, contaminated and uncontaminated, like the karma of the five pure abodes: although created in an ordinary state, because uncontaminated [dhyāna] now assists the contaminated dhyāna, it further aids the past karma to cause a superior rebirth.

2.32

Regarding the statement that there are further those who surpass the Pure Abodes up to being reborn therein: Jing says that just as above the Heaven of Mastery over Transformations by Others there is further the heavenly palace of Māra, which is said to be a higher and superior location, yet it is still subsumed under the Heaven of Mastery over Transformations by Others; here, above the five Pure Abodes, the text simply states that there is further the dwelling of Maheśvara that surpasses the palaces of the Pure Abodes, wherein bodhisattvas of the tenth stage attain rebirth, and does not say that it is subsumed under the Ultimate Form Heaven (Akaniṣṭha), from which it is clearly known not to be subsumed under that stage. Ji says: this refers to the karma of the Great Fruit Heaven generated at the stage of an ordinary person; when one is about to enter the eighth stage, one is born in the Great Fruit Heaven, and uncontaminated cultivation thoroughly perfumes and assists that previously established karma of subsequent retribution, so that upon reaching the culmination of the tenth stage one is finally born there. The Avataṃsaka Sūtra states: 'Because the present recompense and benefit is the reception of the buddha stage, the subsequent recompense and benefit is rebirth in the cognitive sphere of Maheśvara.' Speaking here of 'rebirth,' it is because refining coarse fruit transforms it into what is superior and attains the subtle, and hence it is called 'rebirth'; it is not the case that an uncontaminated mind has the principle of ending life and taking rebirth.

2.33

As for the Formless Realm having four locations: it is because there are four faculties of the aggregates, and the lifespans of the four formless [attainments] differ in length. Alternatively, regarding having no locations: it is because there are no distinct palaces and mansions, and no higher and lower gradations.

2.34

In the third, the measurement of sentient beings, regarding 'the physical size in the northwest becoming increasingly tall and large,' the Kośa verse states:

2.35

"The measurement of humans in the continent of Jambudvīpa / is three and a half cubits or four cubits;

2.36

For humans in the eastern, western, and northern continents, / it doubles successively in order."

2.37

That [text] says: in this continent, it is three and a half cubits or four cubits; in the eastern continent, eight cubits; in the western continent, sixteen cubits; and in the northern continent, thirty-two cubits. Here it speaks of 'vast and great' without saying 'doubles,' because it is unfixed. In the Heaven of the Thirty-Three, it increases by one foot (pada)—that is, dividing one krośa into four parts, one takes one of those parts, divides it again into four parts, and increases by this one part, hence it is called 'one foot.' Ji also says: there is another explanation; stating 'one foot' means dividing a krośa into four parts, and within one part dividing it again into three; it is one part among these two, hence called 'one foot.' This indicates that the body in the Tuṣita heaven is half a krośa plus half a part; in the Heaven of Delighting in Transformations, it is three parts of a krośa; and the body in the Heaven of Mastery over Transformations by Others is three parts plus half, less than one krośa; which differs from the Kośa. That [Kośa] says: the desire heavens increase one by one by a quarter of a krośa, but because the karmic fruit of the time periods, heaven, earth, and empty space is difficult to surpass, it is identical with Śakra. The present explanation is: Śakra dwells at the peak of the terrestrial abodes; the retribution he induces is preeminent and can reach [that of the higher] times and seasons.

2.38

Question: Why do the lifespans of the desire heavens double, while their bodies do not?

2.39

Answer: Human lifespan is the ultimate object of yearning, whereas the body is not; hence this is so.

2.40

Another explanation: Beyond physical measurement, there are also many distinctions such as coarse and subtle, each having advantages and disadvantages; whereas beyond lifespan, there is no other capacity; therefore [lifespan] invariably doubles.

2.41

The physical measurements of the form heavens share the difficult mind. That the physical measurement of Mahābrahmā does not double that of the previous is because, having or lacking limitless karmic fruit through investigation, it is difficult to surpass. That the Cloudless [Heaven] decreases by three is because the meditative absorption experiencing freedom from change is difficult to cultivate. The physical sizes of the three miserable destinies are unfixed, increasing or diminishing with karma; thus one knows that the physical measurement in the Unremitting [Hell] is not necessarily eighty thousand. However, where sūtras and śāstras state that they pervade the dimensions of the hell, they speak based on the maximum.

2.42

In the fourth, the establishment of lifespan, regarding formless lifespan doubling or not doubling, as the eighty-fourth fascicle of the Vibhāṣā states: Question: Why is it that in the formless [realm] some lifespans double, some increase by half, and some increase by a small fraction? Answer: Just as the cause of maturation has such power, it likewise receives such a maturation fruit. Furthermore, in the sphere of infinite space and the sphere of infinite consciousness, there are limitless modes of activity and there are also different modes of activity: namely, in the sphere of infinite space, the limitless mode of activity incurs a lifespan of ten thousand kalpas, and other modes of activity also incur a lifespan of ten thousand kalpas; in the sphere of infinite consciousness, the limitless mode of activity incurs a lifespan of twenty thousand kalpas, and other modes of activity also incur a lifespan of twenty thousand kalpas. Above this, there are no further limitless modes of activity, but only different modes of activity; therefore their lifespans do not double those below. However, in the sphere of nothingness there is a distinct preeminent, wholesome contemplative practice that subdues 'I' and 'mine' and so on, differing from other stages; because that wholesomeness incurs a lifespan of twenty thousand kalpas, the lifespan incurred by other modes of activity also doubles and redoubles. Furthermore, in the sphere of infinite space and the sphere of infinite consciousness there are śamatha and vipaśyanā: in the sphere of space, śamatha incurs a lifespan of ten thousand kalpas, and vipaśyanā also incurs a lifespan of ten thousand kalpas; in the sphere of consciousness, each of the two practices incurs twenty thousand [kalpas of] lifespan. Above this, there is no preeminent wisdom, but only meditative stabilization; therefore their lifespans do not double those below. The rest is as explained before.

2.43

Furthermore, because all four formless stages lack diverse qualities, the two equal ones have a lifespan of twenty thousand kalpas; the higher three formless [stages], being free from defilements of the lower stages, have a little, and thus their lifespans double and redouble. Namely, the sphere of consciousness, having abandoned the defilements of the one lower formless stage, incurs a lifespan of twenty thousand kalpas, which added to the original twenty thousand makes forty thousand kalpas; the sphere of nothingness, having abandoned the defilements of the lower two formless stages, incurs a lifespan of forty thousand kalpas, which added to the original twenty thousand makes sixty thousand kalpas; the sphere of neither-perception-nor-non-perception, having abandoned the defilements of the lower three formless stages, incurs a lifespan of sixty thousand kalpas, which added to the original twenty thousand makes eighty thousand kalpas. Regarding 'Except for Uttarakuru, all other places have untimely death': if according to the Hīnayāna, it is said that all three realms have untimely death, except only Uttarakuru, the Heaven of Non-conception, and bodhisattvas in their final body. Although this text does not mention the absence of untimely death for bodhisattvas in their final body, in principle it must certainly exist. Thus the lower text states: 'Neither harming themselves nor harmed by others are all those in the hells up to bodhisattvas abiding in their final body.' However, in the Mahāyāna, a bodhisattva in their final body is mostly spoken of in terms of an apparitional aspect, not an actual final body. If based on the actual, from the first stage onward there is no untimely death; why would one need to speak remotely of later bodhisattvas lacking untimely death? Therefore one knows that what the lower text says about those bodhisattvas in their final body lacking untimely death is provisional and not ultimate, and hence it is not discussed here.

2.44

As for the Heaven of Non-conception: according to the Viniścaya, there are three types: if induced by an inferior cause, there is definitely untimely death; if induced by middling karma, there may or may not be untimely death; if induced by superior karma, there is no untimely death. Because there is this variation, it is not discussed here. Because everyone in Uttarakuru cultivates karma without 'mine' and obtains a definite fruit without untimely death, it is singled out for discussion here.

2.45

Fifth, Experiencing: divided into two parts: first, demarcating the three gates; second, sequentially explaining them separately.

2.46

In the separate explanations, it first clarifies the experience of suffering and pleasure, with the text divided into four: 1. clarifying the four experiences of suffering; 2. from 'Furthermore, among the four kinds of hells there is no experience of pleasure' below, clarifying the experience of pleasure; 3. from 'Furthermore, due to six kinds of preeminence, suffering and pleasure are preeminent' below, generally clarifying the distinctions between superior and inferior suffering and pleasure; 4. from 'Furthermore, the basis and physical support of sentient beings in the three realms' below, encouraging revulsion toward the three realms and the joyful aspiration for the taintless.

2.47

Within the experience of suffering, it is further divided into two: first, clarifying the suffering of the three realms; second, clarifying that the taintless is not suffering.

2.48

Within the former, there are further two: first, clarifying the suffering of the Desire Realm; second, distinguishing the suffering of the Form and Formless [Realms].

2.49

Within the Desire Realm, it is divided into two: first, briefly clarifying the suffering of the five destinies; second, from 'Furthermore, in Saṃjīva' below, extensively clarifying the suffering of the five destinies.

2.50

In the extensive clarification, it first clarifies the suffering of the hells, with the text divided into four: 1. explaining the great hells; 2. the adjacent [hells]; 3. the cold [hells]; 4. the isolated [hells].

2.51

Among the adjacent [hells], as for the nyaṅkuṭṭa: here it is called dung-and-urine worms, whose beaks are like needles, hence named 'needle-mouthed emerging'; their bodies are one cubit long, with white bodies and black heads. Regarding these worms, dogs, birds, hell-wardens, and the like, the various traditions differ: the Sarvāstivādin masters, Sautrāntikas, and the Mahāyāna say they are non-sentient, though with slight differences; the Theravādin masters say they are sentient beings. The śālmali resembles the shape of a honeylocust tree, possessing many thorns. The hells exist only below this continent; if beings in the other two continents sever the roots of wholesomeness and commit unremitting karma, they come here to experience suffering. The Vibhāṣā states: all three continents have adjacent hells and isolated hells. Some say: two continents have these two hells, but not the northern continent, because it is a place of pure pleasure.

2.52

Regarding 'auspicious' (śrī): it refers to the various Mañjuśrīs.

2.53

As for the 'flavor of sudhā': in the heavens there is a tree that produces four flavors of food, named sudhā, which are blue, yellow, red, and white.

2.54

Regarding 'Because the Formless Realm has afflictions, has obstacles, etc.': Master Ji explains: because of having afflictions, dying is not autonomous and there is still death; because of having obstacles, namely the difficulty of long-lived heavens, abiding in the true Dharma is not autonomous. The present explanation is: this is formulated in terms of affliction, karma, and retribution to demonstrate the meaning of lack of competence.

2.55

Below, the second part, clarifying the experience of pleasure, is divided into three, because the three realms differ: the first is in this fascicle, and the latter two are in the fifth [fascicle], among the four hells—the eight hot, eight cold, isolated, and adjacent.

2.56

Regarding 'there is no experience of pleasure': there is neither pleasure of maturation nor pleasure of uniform outflow. 'The three kinds of hungry ghosts are also like this': next, above it says each is due to external hindrances regarding food and drink, etc.; the Viniścaya states there is no pleasure here, speaking only of the three ghosts; the Viniścaya then says a portion of animals is also called pure suffering; although animals are indeed so, having no distinct marks to denote, they are omitted and not stated. Vasubandhu's Mahāyānasaṃgraha states that they have the pleasure of uniform outflow; the fifth fascicle of the Vijñaptimātratāsiddhi harmonizes this, saying: one should know that it speaks according to the provisional principle, following the Sarvāstivādins and others, or it speaks generally of other mixed experiences, where the absence of maturation pleasure is called pure suffering. Among the seven treasures, the wheel and the jewel are non-sentient, while the other five are sentient; the two treasures of the wheel and the jewel belong to the Lord of the Gods.

2.57

Below, they respond to the wheel-turning king. The elephant treasure is one of the five hundred sons of the dragon king Supratiṣṭhita, mentioned earlier from the flank of the asuras. The horse treasure is also the dragon-horse of the Lord of the Gods. The woman and the two ministers are also ministers and concubines of the Lord of the Gods. When the wheel-turning king's transformation ceases, he dies and returns to heaven. Although other kings also have wheels responding to them, differing as silver, copper, and iron, they lack the remaining treasures. Regarding 'the northern continent definitely excels': that continent definitely has karma of subsequent retribution for being born in heaven, because prior to the contemplation of non-self they cultivate the ten wholesome courses of karma. 'Some texts' state that they have subsequent retribution, with karma definitely falling among ghosts.

2.58

Fascicle Five of the Treatise

2.59

Next, distinguishing the pleasure of the Form Realm: regarding 'the first dhyāna experiences joy and pleasure born of detachment,' the second fascicle of the Prakaraṇāryavācā states: 'detachment' refers to the basis-transformation obtained by cultivating antidotes and severing the obstacles to be eliminated; 'born' refers to being produced from this; 'joy' refers to the one who has transformed the basis relying on the evolving consciousness, being subsumed under comfortable feeling that is pleased in mind, exultant in mind, agreeable in mind, and pacified in mind; 'pleasure' refers to the one who has transformed the basis relying on the storehouse consciousness, being able to sustain the support body so that the body is joyful, subsumed under comfortable feeling.

2.60

Regarding 'the second dhyāna experiences joy and pleasure born of concentration': 'concentration' refers to the one who has transformed the basis having the mind abide on a single object, namely the concentration obtained previously; 'born' refers to being produced from concentration; 'joy' is as before; it is not like the first dhyāna where one newly attains detachment for the very first time, hence it is called 'born of concentration'; prior to the first dhyāna there is not yet concentration, so it is only called 'born of detachment' and not 'born of concentration.'

2.61

Regarding 'the third dhyāna experiences subtle pleasure free from joy': this refers to taking as object either the teaching on the supreme detachment from the desire of the second [dhyāna], or taking instruction therein as the objective sphere, and having seen the faults of the marks of joy in the second dhyāna, one is disgusted with and detached from it. 'Subtle pleasure' refers to the one who has transformed the basis, free from joy and free from exultation, being subsumed under comfortable feeling. That it does not speak here of 'subtle pleasure born of concentration' is because it is newly detached from joy.

2.62

Regarding 'the fourth dhyāna experiences the pleasure of purity of equanimity and mindfulness, which is tranquil and unmoving': because it is free from the eight disturbing dharmas that are coarse and defiled in the lower [three] dhyānas—that is, the first dhyāna is free from sorrow; the second dhyāna is free from investigation, reflection, and suffering; the third dhyāna is free from joy; and the fourth dhyāna is free from pleasure as well as inhalation and exhalation—it is therefore called tranquil and unmoving. 'Purity of equanimity' means that because it transcends all disturbances of investigation, reflection, joy, pleasure, and the like in the lower three dhyānas, the mind has the nature of equality, the nature of uprightness, and the nature of abiding securely without moving or turning. 'Purity of mindfulness' means that because it transcends all those disturbances, the mind is unforgetting and lucid. These two are supreme, which is why they are specifically mentioned.

2.63

Below, in distinguishing the experience of the formless realm, regarding 'the pleasure of the most tranquil liberation': the [stage of] limitless space is free from perceptions of form, destroys perceptions of sensory resistance, and stills manifold characteristics; the [stage of] limitless consciousness is free from perceptions of space and takes as its object the limitless consciousness of that stage of space; the [stage of] nothingness is free from the perception of limitless consciousness, seeking higher realms beyond the stage of consciousness and finding nothing whatsoever to be apprehended apart from nothingness; the [stage of] neither-perception-nor-non-perception transcends the perception of nothingness and takes as its object higher realms beyond the stage of nothingness, apprehending only extremely subtle mind and mental factors of nothingness. Because of such perceptions, it is called 'most tranquil'. According as it is free from lower obstructions, it is called the 'pleasure of liberation'. The Abhidharma also states: tranquil vipāka is called the 'pleasure of tranquil liberation' because there is the attainment of cessation in that realm, because mental activities are subtle, because there is no karmic form, and because the fruition lasts for a long time. In this [formless realm] and in the fourth dhyāna, experiencing that physical and mental comfort is called 'pleasure'; its essence is not pleasurable feeling.

2.64

Below, the second [part], generally clarifying the distinctions of superiority and inferiority of suffering and pleasure, is divided into three: first, it clarifies the superiority of the six places; next, it clarifies noble and non-noble wealth; and finally, from 'furthermore, those who externally possess desire' downward, it clarifies the suffering in the distinctions of experiencing desires.

2.65

In the superiority of the six places, the intention is to show that in the hells, suffering becomes progressively more severe from top to bottom. The words 'without discernment' refer to not knowing one's own karma and conversely getting angry at the hell-wardens, which is due to progressive delusion. Regarding 'the vessels of suffering gradually increase': Jing says that evil karma is the support for painful retribution, called a 'vessel of suffering'; according to the increase or decrease of karma, suffering also increases or decreases. Now it is explained that the support is the physical location. In pleasure, which is the opposite of suffering, there is discernment: being able to know that past karma brings about the present good fruit, one further cultivates the good, and the pleasurable fruit thereby increases. If one says that pleasure is obtained naturally from oneself and not from past karma, since the good gradually wanes, the pleasure quickly perishes; hence it is not superior.

2.66

In the differences between noble and non-noble wealth, regarding 'without wheel-stones for reflection and the like': it means that without an inquiring or reflective mind, one uses rotating stones and mallets to beat and knead the body to nourish it; this is the method of massage in the Western Regions. Regarding 'kuśa grass and the like': when practitioners in the Western Regions travel, people present the travelers with kuśa grass, bimba fruits, conch shells, or vessels filled to the brim, using these auspicious items to manifest auspicious signs; these are called pure requisites. The 'binluo fruit' is the bimba fruit. Jing says: its shape resembles a bitter orange, containing pulp, inside like the color of saffron. The essence of the seven noble treasures, as appropriate, encompasses both the tainted and the taintless: morality and learning are mostly tainted; equanimity is wisdom; and giving may be included under the mental factor of equanimity. Because these seven are superior, they are specifically established as noble wealth, whereas non-nobles mostly generate the seven opposing factors.

2.67

Below, in the distinctions, because the pleasures of the three realms and unconditioned pleasure are taken as noble wealth, one can deduce from this: the vipāka of the three realms induced by various wholesome deeds that is not conducive to transcendence is called non-noble wealth; everything in the three realms that is wholesome and conducive to transcendence, as well as unconditioned dharmas, is called noble wealth. Regarding the fifteen kinds of distinctions: the first ten each begin with the character 'furthermore' (又): 1. giving rise to wholesome or unwholesome conduct; 2. producing fault or faultlessness—fault refers to future evil fruition; 3. pervading or not pervading the body; 4. length of time—external conditions refer to requisites, while internal conditions refer to the noble path and true Dharma; 5. broadness or narrowness of the ground; 6. length of what is induced; 7. exhausted or inexhaustible; 8. plunderable or non-plunderable—plunder means expropriation by the five houses; 9. maintained or not maintained; 10. sufficient or insufficient—sufficient means the completion of the path of the non-trainee in the three vehicles. Under the eleventh 'furthermore' there are five: 1. having fear; 2. having hostility; 3. having mutual conflict; 4. having burning torment; 5. inability to sever the great suffering of future lives.

2.68

In having burning torment, regarding 'like having scabies or leprosy': just as when afflicted with scabies, extreme anguish gives rise to pleasure, which seems like pleasure but is actually suffering, falsely producing the notion of pleasure, worldly pleasures are also like this; when a leper is bored into by worms, they falsely produce the perception of pleasure; wealth and high status are also like this.

2.69

In the distinctions of experiencing desires, the text is divided into two: first, setting forth five virtues to reveal the difference between the life of wisdom and defiled desire; second, from 'herein' downward, individually demonstrating five faults to distinguish them from the life of wisdom.

2.70

Therein, the five faults invert the previous five virtues in order: 1. defiled practice—to speak of giving up without discernment is delusion; 2. not ultimate, because it is impermanent; 3. not definitively fixed, because joy and love arise at one time while sorrow and anger arise at another, and so on; 4. not unlost, because those with a wrong life of wisdom, though having abandoned desire, fall back and give rise to it again; 5. not real, as shown by the last two occurrences of the character 'furthermore' (又).

2.71

Therein, the first occurrence of the character 'furthermore' truly demonstrates that it is not real; the second occurrence of the character 'furthermore' brings up the unvanquished Māra to reiterate that it is not real.

2.72

Regarding 'the army of Māra': as the Dazhidulun says, it refers to the ten armies, including desire and the rest. 'Māra's deeds' refer to performing unwholesome karma.

2.73

From here downward, the fourth [section] encourages revulsion toward the three realms and the aspiring pursuit of the taintless. Regarding 'it is also said that there is joy with tasting, up to being subsumed under two realms': here there are two explanations. One says: joy with tasting is the joy of the desire realm; joy free from tasting is the joy associated with the stage of falling back, the stage of abiding, and the pure dhyāna of the first two dhyānas; and joy with supreme freedom from tasting is the joy associated with the stage of excellence and the stage of determination. These two are only of the form realm, which is called 'being subsumed under two realms'. Another says: in the exposition of many realms, three realms are spoken of—the form realm, the formless realm, and the realm of cessation; both the desire and form realms are called the form realm. Here, joy with tasting is the joy associated with craving in the desire realm and the first two dhyānas; joy free from tasting is the non-defiled joy in the desire realm and the first two dhyānas; and joy with supreme freedom from tasting is subsumed under the taintless realm of cessation. The first two fall under the form realm, and the latter one falls under the realm of cessation; hence it is said to be 'subsumed under two realms'. This relies on the 'pleasure of abiding' and does not mean 'feeling pleasure': when entering the attainment of cessation, the body is still and unmoving; this is called the pleasure of abiding.

2.74

Above, the enjoyment of suffering and pleasure has been explained.

2.75

Second is the enjoyment of food and drink. 'Those about to be born' refers to the intermediate existence; 'those already born' refers to the existences of the five destinies, showing that transcendence of the three realms does not depend on the four nutriments. Fascicle four of the Vijñaptimātratāsiddhi says: there are four kinds of nutriment. First, morsel food, whose characteristic is change and decay: that is, the three of odor, taste, and tangibility bound to the desire realm, which perform the function of food at the time of change and decay; therefore, the visible form base is not subsumed under morsel food, because at the time of change and decay, visible form is of no use. Second, contact food, whose characteristic is contact with objects: that is, tainted contact, which upon apprehending an object takes in joy and the like and can perform the function of food; although this contact is associated with all consciousnesses, that belonging to the six consciousnesses has a predominantly superior meaning of food, because it can coarsely manifest objects, take in joy, pleasure, and beneficial equanimity, and provide superior nourishment. Third, mental volition food, whose characteristic is wishing: that is, tainted volition operating together with desire, wishing for desirable objects, which can perform the function of food; although this volition is associated with all consciousnesses, that belonging to mental consciousness has a predominantly superior meaning of food, because mental consciousness has superior wishing toward objects. Fourth, consciousness food, whose characteristic is maintaining: that is, tainted consciousness, which is strengthened by morsel food, contact, and volition, and can perform the function of food; although this consciousness generally applies to the intrinsic nature of all consciousnesses, the eighth consciousness has a predominantly superior meaning of food, because it maintains in a uniform continuum in a superior manner. For this reason, the Abhidharmasamuccaya states: these four nutriments are subsumed under three aggregates, five bases, and eleven elements. Herein, morsel food is sometimes said to consist solely of odor, as in what is eaten by the intermediate existence. Sometimes it is said to consist solely of tangibility, as in the winds within the organs of the hells; it does not necessarily possess all three.

2.76

Regarding 'furthermore, in the hells, up to: they are able to abide there for a long time': all the great hells have this food. Fascicle sixty-six states that there is no coarse food. What is spoken of now as subtle means that small hells also have subtle substances; because various morsel foods can only perform their function of nourishing the sense organs and so on at the time of change and decay, through this cause and condition they are able to abide for a long time. It is not as the Hīnayāna says, that when swallowing molten iron pellets, it temporarily removes hunger and thirst and is thus called food. Now, the meaning in the Mahāyāna is that the suffering of hunger and thirst is light, whereas the suffering produced by molten iron pellets and melted copper is severe; because the severe suffering displaces the light, they do not feel hunger and thirst—it does not mean that iron pellets and the like have the function of food.

2.77

In the third, the enjoyment of sexual desire: regarding 'the hells have no sexual acts': all four types of hells lack them; or some say that the eight cold and hot hells lack them, but the solitary hells and the like have them.

2.78

Question: Since the upper two heavens have no appropriation, how could they have those paths of karma involving taking what is not given and sexual misconduct?

2.79

Answer: In relation to karmic fruits that are manifestations without appropriation, they exist, and therefore the two paths of karma exist; alternatively, they do not have these—what fault is there in that either? Jing says: to speak of the actual state of affairs, among the actual women in those two heavens, some still belong [to specific gods], just as in Vimalakīrti's room, there were twelve thousand heavenly maidens who returned to the palace following Māra; if the heavenly maidens among them, whether manifested or actual, had no belonging or attachment, how could they have returned to that heavenly palace following Māra?

2.80

In the sixth, the establishment of birth, regarding the statement 'unmoving': this is said because the fourth dhyāna is free from fluctuating feelings.

2.81

In the seventh, intrinsic body, regarding 'gods of playful negligence and gods corrupted by wrath': Master Jing and others explain that these are the four heavens dwelling in the sky in the desire realm, whereas the lower two heavens are subsumed under the dual-category case, because they are killed by asuras.

2.82

Later, the Supplement asks: When Śakra fought with the asuras, the upper four heavens each dispatched heavenly hosts to assist Śakra, guarding the four sides of Mount Sumeru. Why did they not fight with the asuras? The explanation is: they merely helped guard the citadel and did not fight together. If so, since the upper four heavens do not harm each other and do not kill asuras, they would have no killing karma.

2.83

Why then do desire-realm gods have the ten unwholesome karmas? The explanation is: speaking generally, desire-realm gods commit the ten unwholesome karmas, but why must all six heavens commit them universally?

2.84

Question: If one takes this passage to prove that playful negligence and mutual wrath universally exist in the four heavens dwelling in the sky, why does fascicle three of the Abhidharma, in clarifying the twenty-four kinds of 'already-born', state: 'pure already-born' refers to playful negligence, mutual wrath, the gods who delight in transformations, the gods who control transformations made by others, and the gods of the form and formless realms, who are largely negligent, and who thus freely operate according as appropriate regarding their enjoyed objects and the dhyānas they abide in; 'impure already-born' refers to the rest?

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瑜伽論記 — Classical Chinese