瑜伽論記 22

English (machine translation) 22

Language: English

Hitherto, among the seven sections, the first four have been explained. Now the fifth, settling others to cause them to listen, is explained. Thus, first was stated the essence of the teaching; second, distinguishing the guidelines of explanation; third, clarifying that the virtues of the teacher of the Dharma are already accomplished. Next was clarifying dwelling among the five assemblies to expound phenomena; having dwelt in the assembly and expounded the Dharma, one settles the people to make them abide in respectful and non-erroneous listening.

22.4

First, increasing from one to ten clarifies the causes of listening.

22.5

Regarding "there is that which is beneficial but not peaceful and blissful, etc., the four phrases as explained in the Bodhisattvabhūmi": beneficial but not peaceful and blissful is, for example, practicing austerities and upholding precepts in the present; peaceful and blissful but not beneficial is obtaining tainted pleasure in the present, termed peaceful and blissful, but its essence is not wholesome and does not bring future benefit, hence it is not beneficial; both beneficial and blissful is practicing wholesome actions associated with pleasant feeling; neither is practicing killing and so forth associated with painful feeling.

22.6

The two causes are: first, well establishing the Dharma; second, having superior fruits.

22.7

"Quickly able to realize and understand the vast and profound": this is tathatā. "The semblance-profound": this is the two emptinesses; the two emptinesses are the gate to realizing tathatā, hence called semblance. "All dependently arisen phenomena": both tathatā and the two emptinesses are manifested through phenomena of causes and conditions; thus the treatise says, "Phenomena that arise from causes and conditions, I declare to be emptiness." "Able to sever five dharmas and cultivate seven dharmas": severing the five hindrances and cultivating the seven factors of awakening. "All origination dharmas become cessation dharmas": defilements, karma, and so on are called origination dharmas; due to hearing the Dharma, they are all eliminated and ceased.

22.8

Among the seven sections, the sixth explains praising the Buddha in brief and in detail. Therein, first an overall statement establishes the topic; second, specific explanations: first brief, and later detailed.

22.9

In the brief, there are two parts: first, clarifying the praise of the Buddha in terms of five characteristics; later, clarifying it in terms of six characteristics.

22.10

"Free from defiling stains" means free from the stains of entanglement (paryavasthāna). "Without turbidity and filth" means free from latent dispositions (anuśaya). Alternatively, the former is free from afflictions, and the latter is free from karma.

22.11

Within the brief and detailed praises, there are fourteen sections.

22.12

First, praising six virtues. Second, praising four virtues. Third, praising five virtues. Fourth, praising six virtues. Fifth, praising seven virtues. Sixth, praising eight virtues. Seventh, praising eight virtues; "the three quietudes" refers to quietude of body, speech, and mind. Eighth, praising the ten epithets. Ninth, praising twenty-two virtues. Tenth, praising general and specific five virtues, where arhat is general and the four knowledges are specific. Eleventh, praising six virtues. Therein, Master Jing says: "eternally severing the five branches" means severing the five fetters binding to the higher realms; "accomplishing the six branches" means accomplishing the six constantly abiding dharmas, because mindfulness, wisdom, and equanimity constantly arise at the gates of the six consciousnesses. Master Ji says: severing the five branches means severing the five higher fetters along with the five lower fetters; accomplishing the six branches means accomplishing the six mindfulnesses. Alternatively, accomplishing the six branches of deportment, domain of activity, and so forth, as explained in the record on Fascicle Thirty-four above. Now, in accordance with the Āgama sūtras, it says that the arhat fruit destroys the five hindrances, obtains the six abidings, protects mindfulness of the single body, subdues the four māras, and so forth; thus here it praises his six virtues: first, severing the five hindrances; second, accomplishing the six constant abidings; third, obtaining the four applications of mindfulness; fourth, subduing the four māras; fifth, accumulating pure goodness; sixth, supreme puruṣa. Twelfth, praising seven dharmas. Thirteenth, praising nine virtues. Fourteenth, praising eight virtues.

22.13

The virtues praised above either expand upon the virtues praised briefly before, or specifically extol virtues not stated in the brief; this can be understood by consulting the text.

22.14

Among the seven sections, the seventh explains the superior benefits of study. Therein, the text has two parts: first, explaining based on essence the fivefold exposition of the Dharma for the great assembly; second, citing the sūtra text on the superior benefits of study and explaining it in sequence.

22.15

Regarding the previous "masters of the Dharma... up to both text and meaning": first, one should investigate and thoroughly penetrate the six in the text and the ten in meaning; this is penetrating the previous essence of the Dharma. Next, as for "and up to expounding the true Dharma": this reiterates the Dharma, arising, meaning, and objections in the explanation; next are the five kinds of explanatory principles, hence called the five kinds of explanations delivered for others; this combines the previous essence and explanation into one.

22.16

As for "furthermore, one should establish oneself in this manner... up to the ten kinds of fulfillment": this is the second, distinguishing the virtues of the teacher, namely what the previous fascicle states: "a teacher means accomplished in ten dharmas," and so forth, up to extensive explanation.

22.17

As for "having thus established oneself, standing to expound the Dharma for the assembly": next clarifies the third, the assembly being addressed.

22.18

As for "further settling others to make them abide in respectful and non-erroneous listening": this is the fourth, definitely referring to the listening assembly.

22.19

As for "furthermore, one should first praise the virtues of the Great Master": this is the fifth, praising virtues in brief and in detail. "Expounding the true Dharma in these five parts" is like music of five instruments generating joy in oneself and others.

22.20

As for "further being able to induce benefit for oneself and others": this is the sixth, clarifying the superior benefits of study.

22.21

At the beginning of the previous fascicle, the third explained the verse as six parts; it made this determination based on this passage of text. As for "if one can well cultivate and train in this manner, one should know that one is endowed with five kinds of superior benefits": then within each single part of the fivefold exposition, all five benefits are possessed; alternatively, each of the five parts individually obtains one benefit: first, due to penetrating the essence and explanation, understanding the meaning of the Buddha's words is not difficult; second, due to the teacher's virtues, one can well and completely explain the characteristics of phenomena; third, due to dwelling in the assembly and expounding the Dharma, one can well give rise to vast joy in oneself and others; fourth, due to settling the assembly to listen, one can induce wholesome renunciation up to praise resounding throughout the heavens and human world; fifth, due to praising the Buddha in brief and in detail, one can generate immeasurable merit.

22.22

Below, second, setting forth the benefit of training and explaining it in detail: in the sūtra there are four phrases: first, 'You monks should abide in the benefit of training'—this is the training in moral discipline; second, 'Wisdom is foremost'; third, 'Liberation is steadfast'; fourth, 'Mindfulness is predominant'. Such are the four phrases. In the text, each of the two gateways of explanation is treated systematically and explained in sequence: first, according to the gateway of essence; second, according to the gateway of exposition.

22.23

In the former [gateway], there is first the general and then the specific. Furthermore, as the sūtra states, 'abiding in the benefit of training,' one should know that the essence of this sūtra is its text and meaning. This is the general text. Below, it distinguishes them specifically, first the text and then the meaning.

22.24

Regarding the text: the sūtra says, 'You monks should abide in the benefit of training'—this explains the training in moral discipline and so forth. Regarding 'Here there are twelve syllables': the words 'You [monks should abide in the benefit of training]' consist of twelve syllables. Regarding 'Four nominal terms and one phrase': 'You monks' is the first nominal term; 'should abide' is the second nominal term; 'training' is the third nominal term, which is the three trainings; 'benefit' is the fourth nominal term. Although the four nominal terms are distinct, together they explain the single training in moral discipline and are called one phrase. 'Thus it subsumes collections of nominal terms, phrases, and syllables': this explains that when that sūtra text utters the twelve syllables, four nominal terms, and one phrase of this training in moral discipline, it subsumes the first three among the six textual [aspects]—collections of nominal terms, phrases, and syllables. Regarding 'The utterance here is the characteristic of the training rule, and thus it subsumes mental application': the nominal terms, phrases, and syllables associated with the utterance here are the training rule to be trained in and are the mental representations of the moment, which thereby subsume mental application. Regarding 'The Tathāgata's utterance was originally requested by the monks, and thus it subsumes the capability and request': since that sūtra says 'You monks' and so on, it means that this training in moral discipline was originally spoken for the monks, which is the capability and request; the vocal sound spoken by the Tathāgata subsumes speech. Therefore, one phrase of this sūtra fully subsumes the six textual aspects, as is evident. 'In this way, in phrases such as "Wisdom is foremost", they are to be understood accordingly': as when that sūtra states 'Wisdom is foremost', it subsumes four syllables, one nominal term, and one phrase, and it also possesses mental application, capability and request, and speech. If it says 'Liberation is steadfast' and 'Mindfulness is predominant', they likewise subsume the six textual aspects, which should be understood according to their characteristics.

22.25

Below, the four phrases of the sūtra are examined systematically through the gateways of meaning. There are ten gateways of meaning, and the text here contains eight sections.

22.26

First, distinguishing with respect to the stages: in the meaning of stages, it only mentions the stage of the śrāvakas. Previously the seventeen stages were distinguished; now, stating that in the meaning of stages it only mentions the stage of the śrāvakas is because that sūtra says, 'addressed to the monks', showing that from this phrase it is known to be only the stage of the śrāvakas. Or, 'it possesses the five stages': if one distinguishes these four phrases in terms of five stages, this fully possesses the five stages. The sūtra says, 'Benefit of training is the stage of provisions'—this takes up the training in moral discipline as the stage of provisions. 'Wisdom is foremost is the stage of preparatory application'—wisdom executes the sixteen aspects of practice in the stages of heat and so forth. 'Liberation is steadfast and mindfulness is predominant are the stage of seeing, the stage of cultivation, and the ultimate stage'—by abandoning afflictions through the two paths of seeing and cultivation, one obtains liberation; as for mindfulness, on the path of seeing there is the awakening factor of mindfulness, on the path of cultivation there is right mindfulness, and in the ten factors of the non-trainee on the ultimate stage there is also mindfulness and liberation that is not lost. 'Such is the meaning of the stages' concludes it.

22.27

Second, distinguishing with respect to characteristics: in the meaning of characteristics, 'benefit of training is the individual characteristic of moral discipline' and so forth: that text explains the meaning of characteristics as having three groups of five—first, the five beginning with individual characteristic; next, the five beginning with synonyms; and the five beginning with the measure of what is expressed. In this present text, it only distinguishes the four phrases in terms of the first gateway's individual and common characteristics. Therefore it says: 'Benefit of training is the individual characteristic of moral discipline'—moral discipline is physical form, having no conjunction or co-existence [as mental factors], and hence is only an individual characteristic. 'Wisdom is foremost possesses two characteristics: regarding the individual characteristic of wisdom'—the essence of wisdom is its individual characteristic. 'The basis, companions, and cognitive object are called the common characteristic'—the basis is the faculty, the companions are the other concurrent mental factors, and the cognitive object is the domain; taken together, they are all designated 'wisdom', and hence this is the common characteristic. 'Liberation is steadfast up to is the individual characteristic of liberation'—liberation is cessation through deliberation; cessation through deliberation is the cessation of affliction and is only an individual characteristic. 'Mindfulness is predominant: mindfulness is the individual characteristic'—mindfulness is an associated mental factor, and likewise only subsumes the individual characteristic.

22.28

Next, with respect to the third, mental attention and so forth: 'Benefit of training: it is not the mental attentions, but only manifests the foundational ground for establishing mental attention'—this explains that the training in moral discipline is not the seven mental attentions, but only the foundational ground upon which mental attention relies, because one cultivates mental attention relying on moral discipline. 'Wisdom is foremost: one should know this to be the mental attentions of discerning the characteristic and of resolute determination'—the two mental attentions of discerning the characteristic and of resolute determination belong only to the path of expedient preparation; earlier, when distinguishing by stages, 'wisdom is foremost' was placed in the stage of preparatory application, which is the remote stage, and therefore it is only the two mental attentions of discerning the characteristic and of resolute determination. 'Liberation is steadfast manifests up to the mental attention of fruition'—the Abhidharma and other works say: detachment is the unhindered path abandoning the superior grade; withdrawal of joy is the unhindered path abandoning the middling grade; preliminary culmination is the unhindered path abandoning the inferior grade; and the mental attention of the fruit of preliminary culmination is the path of liberation. Here it explains that 'liberation is steadfast' is unconditioned cessation through deliberation, obtained through the unhindered path and path of liberation, hence it is said to 'manifest' it; discerning the characteristic and resolute determination belong to the path of expedient preparation, and examining mental attention belongs to the path of advancing excellence, so they have no efficacious function regarding that steadfast liberation and are not said to manifest it. 'Mindfulness is predominant: one should know that this manifests examining mental attention'—the essence of mindfulness merely recalls what afflictions have been abandoned and what have not yet been abandoned, which shares the same object of engagement as examining mental attention, and hence they are manifested as having the same characteristic. 'Through this principle, in the knowledges and so on, it should be established accordingly'—concluding what is expressed by the four phrases on the benefit of training, they should be established accordingly among the ten knowledges and so forth; 'and so on' takes in the six consciousnesses, the nine thorough knowledges, and the three gateways of liberation. Among the ten knowledges, 'wisdom is foremost' corresponds to conventional knowledge, because its stage is in the stage of preparatory application; or together with liberation and mindfulness being predominant, they are not all among the ten knowledges. When correlated with the six consciousnesses, moral discipline and liberation are not subsumed under the six consciousnesses, whereas the two—wisdom and mindfulness—are associated with mental consciousness. When correlated with the nine thorough knowledges, steadfast liberation is the thorough knowledges among the nine thorough knowledges, while moral discipline, wisdom, and mindfulness are not the nine thorough knowledges. Correlating them with the three liberations can be understood by analogy.

22.29

The fourth phrase is distinguished with respect to bases. There are three bases: first, the basis of affairs; second, the basis of time; third, the basis of the person.

22.30

Within the basis of affairs there are again three kinds: first, the basis of fundamental affairs; second, the basis of affairs of obtaining expedients; third, the basis of affairs of showing compassion for others.

22.31

Among fundamental affairs there are six; among affairs of obtaining expedients there are twelve; among affairs of showing compassion for others there are five, as explained in the preceding fascicle. Now, regarding 'In the meaning of bases, subsumed under the training rule of nirvāṇa': the four phrases beginning with the benefit of training are classified among the six fundamental affairs as solely the sixth, nirvāṇa.

22.32

Regarding 'pure practice': the four phrases beginning with the benefit of training, among the twelve practices of obtaining expedients, are solely pure practice; among the five phrases of the basis of affairs of showing compassion for others, according to what is appropriate, they are solely the latter three—namely, instructing, encouraging, and rejoicing. Therefore it says, 'according to what is appropriate, arising instruction, namely instruction up to rejoicing'.

22.33

Question: 'Why do the four phrases beginning with the benefit of training not speak of advancing excellence among the fundamental affairs? Why do they not speak of practice of renunciation, good practice, practice of the component of advancing excellence, and practice for one's own welfare among the twelve practices of obtaining expedients? Why do they not speak of freedom from desire and so forth among the five affairs of showing compassion for others?' Now, resolving this, it says: 'One should know that here it also generally includes good practices and so on, but in accordance with what is most preeminent, it speaks only of pure practice.'

22.34

The above concludes distinguishing the four phrases of text beginning with the benefit of training through the three [aspects] within the basis of affairs.

22.35

Below, it generally distinguishes the sūtra text of the four phrases beginning with the benefit of training in correlation with the third, the basis of the person. Previously it was explained that there are twenty-seven bases of the person; the benefit of training corresponds only to the person who has gone forth, hence it says 'the person who has gone forth is the basis of the person.' 'Furthermore, relying on all persons of dull faculties and so on, one should know that there is rejoicing': among the twenty-seven kinds of persons, there are those who belong to the assembly of those who have gone forth, in whom all four phrases are fully present. Among those who have gone forth, there are sharp and dull faculties; there are also the seven among practice; there are also the three due to aspiration, taking only śrāvakas and not other noble persons; taking only those who are salvageable; and there are also the nine among practice. As stated in the subsequent text, except for householders, persons who cannot be salvaged, persons with obstructions, and persons not free from fetters, taking only humans and not devas, they are all subsumed by the four phrases. Therefore it says: 'Furthermore, relying on all persons of dull faculties and so on, one should know that there is rejoicing.' Passing through the basis of time: regarding 'Furthermore, in past and present times one should rejoice, because of having already realized and because of being in the process of realizing': the monks and others, in the past and present lifetimes, having already realized and being in the process of realizing the three trainings and their fruits, should rejoice. Regarding 'In the present time, initiating demonstration; in the future time, initiating instruction and encouragement': for present monks, initiating demonstration; for future monks, initiating instruction.

22.36

Fifth, distinguishing with respect to benefit: regarding 'In the meaning of benefit, cultivating the three trainings and quickly attaining fulfillment is the meaning of benefit'—this was the sixth among the ten meanings, but is now fifth; explaining it generally, monks quickly attaining fulfillment in the three trainings is the benefit. That text says: 'Regarding benefit, in brief, it is giving rise to praise toward that which ought to be praised, whether a teaching or a person.'

22.37

Sixth, distinguishing with respect to fault: regarding 'In the meaning of fault, one who has gone forth should not engage in aberrant conduct and should not store surplus property'—this combined the fifth, and is now sixth. That text says: 'Regarding the meaning of fault, in brief, it is giving rise to disparagement and revulsion toward that which ought to be disparaged and reviled, whether a teaching or a person.'

22.38

Seventh, distinguishing with respect to what is to be eliminated and what counteracts: there are two rounds. The second round says: 'Furthermore, all defiled practices are what is to be eliminated, and practices such as the three trainings are all the counteragents.' That text says: 'Regarding what is to be eliminated, in brief, it is all defiled practices; regarding the meaning of counteragent, in brief, it is all pure practices.'

22.39

Eighth, distinguishing with respect to concise and extensive meaning: this is evident.

22.40

The above concludes the distinguishing of the four phrases of the sūtra on the benefit of training and so forth according to the two gateways of essence: text and meaning.

22.41

Below, second, distinguishing the four phrases of the sūtra text according to the five gateways within the doctrinal explanation—namely: teaching, meaning, objections, sequence, and standard, which constitute the five reliances.

22.42

First, with respect to the teaching: 'therefore it is called training, because of the purity of forbearance and moral discipline'—bringing up forbearance and so forth. Regarding 'Furthermore, for the sake of tranquility up to therefore it is called training': tranquility eliminates transgressions of moral discipline, obtains the coolness of moral discipline, and eradicates karmic defilement, hence it is called training. Regarding 'Furthermore, one should know from the aforementioned characteristics up to and from cause and fruit': re-explaining the etymology, according to the gateway of etymological explanation there are specifically these five to explain the derivation of the name; moral discipline derives its name from characteristics, up to deriving its name from cause and fruit.

22.43

From 'within the differentiations of the gateway of meaning' onward, this is the fourth [section], explaining the differentiations of the gateway of meaning. There are specifically five gateways: first, intrinsic nature; second, realm; third, time; fourth, position; fifth, person.

22.44

Regarding 'Differentiations of intrinsic nature up to or exceeding three hundred and fifty training rules': this explains that the seven categories of śīla are the intrinsic nature of moral discipline; therein, from the four defeats down to the seven methods for settling disputes, there are two hundred and fifty [rules]. The remainder comprises the rules for training, taken collectively as one; that is, the rules for training are either divided into two—wrongdoing (duṣkṛta) and wrong speech (durbhāṣita)—or opened into one hundred, and so forth. Now, based on the numerous aspects of deportment being fully included, it therefore says: 'or exceeding one hundred and fifty'.

22.45

Regarding "the differentiation of realms" up to "not bound to a realm": Master Fan states that the formless [realm] is called "meditation-concentration" (dhyāna), for the name has both broad and narrow usages. The Yogācārabhūmi proceeds according to the broad sense, and therefore includes the formless [realm], just as the perfections of meditation-concentration also extend to the formless. If one relies on the thirteenth [fascicle] of the Prakaraṇāryavācā, where it speaks of "morality of meditation-concentration and morality of meditative attainments," then the formless is not called meditation-concentration. The author of the Abhidharmasamuccaya states that within the formless realm there is no maturation form, and therefore he abbreviates and does not discuss establishing the discipline of the form realm: because it lacks coarse maturation form, strictly speaking it is called an empty expedient, and it is also an antidotal counteraction at a distant stage, counteracting body and speech that break the precepts in the desire realm; hence, upon the volition concurrent with concentration, the remote abandonment of body and speech is also nominally posited.

22.46

"The differentiation of times" can be understood.

22.47

Regarding "the differentiation of stages": relying on the preceding fascicle, there are twenty-five differentiations of stages. In this present text, it discusses only the five kinds of threefold divisions, summarily omitting the discussion of the five kinds of twofold divisions. Regarding "those who have already entered the true Dharma but are not yet perfected are in the inferior stage": those who have already entered the Buddha's Dharma but have not yet perfected the aids to liberation are called "in the inferior stage"; or it may be said that the aids to liberation are called "the inferior stage."

22.48

Next, it differentiates according to twenty-seven kinds of individuals (pudgala). At first, between the two persons—householders and renunciants—it speaks only of the renunciants, of which there are four [aspects]:

22.49

First, citing the definitive sūtra; second, distinguishing the culmination of things; third, practice; fourth, fruition.

22.50

Practice, furthermore, has two [aspects]: first, wrong practice; second, right practice. Fruition also has two [aspects]: first, the fruition of wrong practice; second, the fruition of right practice. In this sūtra at present, it speaks only of right practice and the fruition of right practice.

22.51

Regarding "such three trainings of morality and so forth should be known as the culmination of training": when the three trainings are fulfilled, the manifold practices are completely rounded; though the fruitional practices are manifold, they do not exceed the three trainings, hence it is called "culmination." Furthermore, it says: "abiding in this way"—this reveals the right expedient. "Subsumed under the four yogas" means that faith, aspiration, energy, and wisdom are called yoga; these are the substance of practice. "Abiding in this way in the three trainings"—this reveals the fruition of right practice; the three trainings are the fruition of the preceding four yogas. In this, "preceded by faith and aspiration" up to "expedient" are the expedients for cultivating the three wisdoms.

22.52

Next, it explains in terms of specific meanings.

22.53

The specific meanings are four: first, distinguishing distinct designations; second, distinguishing the characteristic of the essential substance; third, glossing the words; fourth, differentiations of thematic aspects.

22.54

Glossing the words has five [aspects]: first, by way of characteristics; second, by way of essential nature; third, by way of activity; fourth, by way of dharmas; fifth, by way of cause and fruition.

22.55

The differentiations of thematic aspects are also of five kinds: first, differentiation of essential nature; second, differentiation of realms; third, differentiation of times; fourth, differentiation of stages; fifth, differentiation of persons.

22.56

Now, based on the four divisions of specific meanings, it distinguishes the four lines of the sūtra text on the benefit of training and so forth. In this there are seven: first, presenting the four divisions to distinguish the cultivation of training; second, based on the four divisions, distinguishing benefit; third, distinguishing the bhikṣu; fourth, explaining peaceful abiding—these four lines are entirely the training in morality; fifth, explaining wisdom as the foremost; sixth, explaining liberation as firm; seventh, explaining mindfulness as dominant.

22.57

At first, it says: "among the specific meanings" up to "the differentiation of designations"—this is the first [part], distinguishing distinct designations. First, the training in morality is called "cultivating training," also called "practicing," and may also be called "cultivation." The statement "the active manifestation of pure body, speech, and right livelihood is the essential nature of training" is the second [part], distinguishing the characteristic of the substance of morality, taking right speech and so forth as its substance. The statement "because by this right practice one cultivates, endures, equally cultivates, and reveals morality, it is therefore called training" is the third [part], explaining the gloss on the words.

22.58

How is it called training in the right practice of morality? It explains, stating: "Furthermore, regarding the Dharma in the explanation, that is, among the twelve branches of teaching, one should know that this is subsumed under the sūtras"—this clarifies that the four-line sūtra text on the benefit of training is subsumed under the sūtras among the twelve divisions. "Furthermore, it is a prophecy (vyākaraṇa) due to its definitive meaning"—as that sūtra states: "You bhikṣus" up to "mindfulness as dominant" and so forth, it prophesies that morality and so forth attain the fruition of liberation, corresponding to its prophecy.

22.59

The second [section] explains by way of origin, having four occurrences of "furthermore." The first says: "It means that one should state the basis, and in order to reveal one's own all-pervading intellectual power, one initiates this sūtra"—earlier it explained that origin has three: first, relying on matters; second, relying on times; third, relying on persons to preach the Dharma of the sūtras, hence it is called origin. Now it clarifies that the Tathāgata possesses the all-pervading intellectual power, needing to know what relies on matters and relies on persons, and therefore preaches this teaching.

22.60

The second says: "Furthermore, in order to display those who diligently cultivate pure conduct"—for the sake of revealing practitioners of purity, it preaches these four lines. The statement "and in order to display those who value wealth and gain" up to "swiftly attaining the complete benefit of the three trainings"—in order to transform the bhikṣus and others who are indulged in and attached to wealth and gain so that they cultivate the three trainings, it therefore preaches these four lines.

22.61

The third says: "Furthermore, in order to display the substance of the four kinds of bhikṣu"—this line is general. In this, the sūtra says "the benefit of training": "In order to cause abandonment of lineage and bodily appearance, which are the substance of [mere] bhikṣus"—a bhikṣu should not hold onto high lineage and an upright bodily form; one must observe the precepts and train in the benefit of training, only then being called a bhikṣu. "And to cause abandonment" up to "substance of [mere] bhikṣus"—there are bhikṣus who outwardly affect the appearance of comportment, but inwardly constantly violate [the precepts]; now, in order to abandon them, it preaches the substance of observing the precepts and the benefit of training.

22.62

"Wisdom as foremost": in order to cause abandonment of the substance of a bhikṣu who conceptualizes and clings to false renown and praise; it clarifies that one should seek true wisdom and not cling to renown.

22.63

"Liberation as firm and mindfulness as dominant": "Exhorting them to cultivate the substance of a bhikṣu of genuine right practice"—having abandoned what is false, one then cultivates what is genuine.

22.64

"Why is this?" and below explains and establishes what was stated above. The fourth occurrence of "furthermore" is clear in the text.

22.65

The third [section] explains by way of meaning: first distinguishing according to the general meaning, and later according to the specific meaning.

22.66

In the former, if one relies on the general meaning in the preceding fascicle, it encompasses both sharp and dull individuals; regarding practice there are seven: namely, those of much greed, much hatred, much delusion, clinging to self, discursive thought, equal parts, and thin dust, or it may encompass them all completely. Regarding aspiration there are three: namely, of the three vehicles it is only the śrāvakas, because that sūtra speaks to "the bhikṣus," and bhikṣus are close to the Buddha, being solely the assembly of śrāvakas, and therefore not pratyekabuddhas. Pratyekabuddhas appear in an era without a Buddha, hence it says "because pratyekabuddhas awaken separately." Nor is it bodhisattvas, because they each separately tame their own retinue, and so it does not speak of dwelling together to cultivate the benefit of morality.

22.67

Between those who attain parinirvāṇa and those who do not attain parinirvāṇa, it speaks only of persons who attain parinirvāṇa, those who have already entered the Buddha's true Dharma, not those who have not entered; excluding those with obstacles who lack the nature of the three vehicles, it takes those without obstacles; also those fully bound, those not fully bound, but not those without bonds, because the sūtra exhorts: "One should peacefully abide and cultivate the benefit of training," hence we know they are not persons without bonds; they are solely humans and not devas, for [devas] lack the Dharma of renunciation, hence they are not bhikṣus, and so devas are excluded.

22.68

Regarding "as in the benefit of training" up to "the five kinds of differentiation": just as in this differentiation of thematic aspects, the five cultivations distinguish the substance of the training in morality, so too with "wisdom as the foremost" up to "mindfulness as dominant" and so forth, one should also differentiate them by way of essential nature, realm, time, stage, and person; it is likewise.

22.69

The differentiation of the cultivation of training through the four divisions above is concluded.

22.70

From here below is the second, distinguishing benefit according to the four divisions. Regarding "here, 'benefit' is a distinct designation for virtue, progress, and fulfillment": this is the division of distinct designations for benefit; it is called "benefit," also called "virtue," also called "progress," and also called "fulfillment"—these are the differentiations of designations.

22.71

"As it is said: 'One should contemplate ten kinds of benefits,' this is its essential nature": this explains the substance; the ten kinds of benefits will be explained below. The statement "because this Dharma can be beneficial and worthy of praise, it is therefore called benefit" explains the gloss on the words. "Furthermore, this" up to "is called benefit" clarifies that the training in morality perfumes consciousness into seeds, which accompany [one] wherever one is born, hence it is called benefit. "Furthermore, this Dharma is accompanied by praise, hence it is called benefit": if one can merely hold the precepts, one's mind receives praise. These three occurrences of "furthermore" generally explain and generally praise it. "The differentiation of divisions" up to "and so forth in detail": that is the differentiation of thematic aspects in ten lines, which is intelligible.

22.72

In the third, distinguishing the bhikṣu according to the four divisions: the statement "being endowed with the genus-counterpart of the prātimokṣa discipline is its essential nature" nominally posits the genus-counterpart upon the prātimokṣa, the genus-counterpart being the essential nature of a bhikṣu, taking the Sarvāstivādin harmony as the essential nature of the saṅgha. The statement "regarding its bodily form and appearance" up to "is called a bhikṣu": this is the gloss on the words; shaving the hair and beard, wearing the kāṣāya, and so forth are why it says "its bodily form and appearance" and so forth. The statement "the differentiation of divisions refers to kṣatriyas and so forth, due to their differences" clarifies that among bhikṣus there are differences in renunciation from the four castes.

22.73

Fourth, explaining peaceful abiding according to the four divisions: the statement "abiding here" up to "differentiation of designations" explains the distinct designations of abiding; abiding also adapts to time, is also called diligence, and is also called cultivation. "This essential nature of abiding has no separate nature apart from the stated training" explains the essential nature.

22.74

Fifth, explaining wisdom as foremost according to the four divisions: the statement "the differentiation of divisions, as appropriate, is established as before" means that, just as in the earlier first explanation of the cultivation of training, the thematic differentiations have five [aspects]—first, differentiation of essential nature; second, differentiation of realms; third, differentiation of times; fourth, differentiation of stages; fifth, differentiation of persons—now, in explaining wisdom as foremost, it should also be identical to that, hence it says "established as before."

22.75

Sixth, explaining liberation as firm according to the four divisions: regarding "muni", the old translation called it "satisfaction"; now the Tripiṭaka Master says: "here it means 'quiescent.'"

22.76

Seventh, explaining mindfulness as dominant according to the four divisions: the statement "furthermore, as before, as appropriate, one should know the differentiation" is like the earlier explanation of the five divisions of differentiation: essential nature, realm, time, stage, person, and so forth.

22.77

The many divisions above are entirely the conclusion of the explanation of the third [topic], distinguishing by way of meaning among the five divisions.

22.78

From here below is the fourth, explaining by resolving objections. According to the previous divisions of objections, there are five: first, to cause what is implicit in meaning to become explicit; second, because words are contradictory; third, being contradictory to the four paths; fourth, indefinite display; fifth, because the culmination is not directly seen. Among these five objections, it only resolves two: first, the objection to cause implicit meaning to become explicit; second, the objection that words are contradictory. In this, first there is a section resolving the objection on the implicit; next there are two sections resolving the objection that words are contradictory; third, there are two questions and answers re-resolving the objection on implicit meaning; fourth, diverse explanations of the sūtra text.

22.79

The beginning says: "Question: What is the meaning of 'abiding in the benefit of training'? Answer: This designation" up to "abiding in seeing superior virtues": "designation" (adhivacana) is a name; a name can intensify language, hence it is called designation. Speaking straightforwardly, it should say: this name reveals abiding in seeing the superior virtues of the training in morality; up to "mindfulness as dominant" up to "not giving rise to complacency": because through mindfulness one weighs whether what has been attained is full or not full and so forth, one therefore does not give rise to complacency toward what is small and inferior.

22.80

Next there are two sections resolving the objection that words are contradictory. The first division: "In other sūtras" up to "not the higher mind": in other sūtras, morality, concentration, and wisdom are spoken of in sequential order; here, after morality, it immediately speaks of wisdom—does it not explain the training in the mind? Answer: up to "this reveals the training in the higher mind": the meaning of the answer is that although the text does not state it, it is already contained within what has been stated; just as here, the phrase displaying "abiding in the benefit of training" reveals that through hearing and so forth one adopts non-remorse and so forth and attains samādhi, and therefore it is already contained within what has been stated.

22.81

Below, scriptural passages are cited to corroborate this: from "As the World-Honoured One said" up to "namely, the faculty of wisdom" clarifies that the strength of the faculty of wisdom is superior. From "due to the monks" up to "stated together at the same time" cites a sūtra to prove that concentration is induced by wisdom; therefore, by merely mentioning wisdom, the concentration induced by it is implicitly indicated, for concentration and wisdom are simultaneous. Next, the question and answer can be understood.

22.82

Third, there are two questions and answers that re-explain difficulties concerning meanings not fully revealed. The first question and answer can be understood. In the second question and answer, the statement from "Furthermore, with respect to liberation" up to "most firm and steadfast" means that among impermanent phenomena wisdom is supreme, and because liberation is permanent, it is most firm and steadfast; hence it is distinctively termed "firm and steadfast."

22.83

Fourth, the sūtra text is explained in detail, in which there are two parts: first, explaining the four phrases of the sūtra with reference to constantly guarding śīla and so forth; later, citing the Buddha's explanation of the various designations of precepts and so forth to explain the sūtra text. In the former, it first explains the benefit of abiding in the training; second, it explains the meaning of the latter three phrases. In the former, it first identifies in general that observing the ten benefits and constantly guarding the precepts and so forth is called "abiding in the benefit of the training"; next, it enumerates and explains their meanings. In this there are two parts: first, explaining the meanings of the ten phrases; later, explaining the five phrases such as constantly guarding the precepts.

22.84

In the former there are two parts: first, explaining the meaning of the phrases; next, clarifying the subsumption of the ten into three and expanding the three into ten. The first is to keep the Saṅgha free from defilement; the second is to enable the Saṅgha to dwell in comfort—these two each subsume the first nine. The third is to cause the Buddha's holy teaching to continue in operation for a long time, which solely subsumes the tenth. The statement, "Herein, by means of the seven kinds of guarding, dwelling free from defilement and dwelling in comfort are demonstrated," means that the seven subsume the first two of the three, which in turn subsume the first nine. Therein, the first one subsumes the general phrase; the next one subsumes the second and third; the next one subsumes the fourth and fifth; the next four each subsume one; and the final phrase demonstrates the holy teaching continuing in operation for a long time, which is outside the previous seven. According to the Four-Part Vinaya: "From this day forward, I establish the training rules for the monks, assembling the ten reasons: 1. to embrace the Saṅgha; 2. to bring joy to the Saṅgha; 3. to enable the Saṅgha to dwell in comfort; 4. to cause those without faith to become settled; 5. to cause those who have faith to increase [in it]; 6. to subdue those difficult to subdue; 7. to bring comfort to those who feel shame and conscience; 8. to cut off present taints; 9. to cut off future taints; 10. to cause the true Dharma to abide long." Master Shou's Vinaya commentary explains: "This clarifies the benefits of establishing the precepts. Therein, the first three concern the essence of the preceptual dharma, generating the virtues of all dharmas; second, the next six benefits clarify the virtue of individual practices, benefiting by producing good and eradicating evil; third, the final one benefit directly clarifies the enterprise of establishing the practice of the true Dharma."

22.85

"Embracing the Saṅgha": this sutra's extensive teaching is like a string wound around to hold things together, causing the practitioner to be free from the faults of the seven branches of body and speech, like flowers strung together on a thread so that they are not scattered; hence it is called 'embracing'. When body and speech are free [from fault], their actions are made gentle and harmonious, which is called the Saṅgha. When this precept has been established, causing all monks to recite it every half-month, observing it together in mutual accord and ending all disputes, it is therefore called 'bringing joy to the Saṅgha'. Cultivating in accordance with the teaching, in future lives they will certainly achieve the greatest fruition and retribution, thereby attaining spiritual mastery; hence it is called 'enabling the Saṅgha to dwell in comfort'.

22.86

The six benefits below are the benefits of individual practices, in which there are two parts: first, two benefits clarify the production of good; next, four benefits clarify the subjugation and eradication of evil practices.

22.87

Below, the five phrases such as constantly guarding śīla are explained; they can be understood from the text. The above explains the benefit of abiding in the training; below explains the meaning of the latter three phrases. The statement "Such a practitioner constantly guards śīla and firmly guards śīla" restates the aforementioned upholding of precepts. Below, it directly explains the meaning of the three phrases; the literal meaning can be understood.

22.88

The above explanation of the four phrases of the sūtra with reference to constantly guarding śīla and so forth is concluded.

22.89

From here, the second part cites the teaching that there are multiple kinds of precepts and so forth to explain the sūtra text. Precepts of wholesome actions are those of lay followers (upāsaka). Precepts of monks are the precepts of the five assemblies of renunciants. Precepts of close dwelling are the precepts for one day and one night. From the dhyāna precepts up to [...] are the precepts concordant with concentration. The precepts loved by the noble ones are the precepts concordant with the path. The statement "based on the bhikṣu precepts, because they are supreme" means that the bhikṣu precepts can generate the dhyāna and taintless precepts, and are therefore called supreme. "Worldly liberation" is a nominal designation, because the worldly path cannot sever the fetters and cannot attain the unconditioned.

22.90

From here, the fifth part distinguishes them according to sequence. In the sequence, one should first abide in the śīla of a bhikṣu; next, one should listen to and receive the Tathāgata's true Dharma, which is wisdom arisen from hearing; one should properly attend to and reflect on it, which is wisdom arisen from reflection. From "Such a practitioner" up to "because it gradually becomes complete": the previous roll stated that sequence has three kinds: 1. the sequence of completion, 2. the sequence of explanation, and 3. the sequence of enabling accomplishment. This is the first, the sequence of completion.

22.91

The sequence of enabling accomplishment can be known.

22.92

"The sequence of explanation" refers to: because one skillfully instructs and admonishes the śrāvaka disciples concerning all things to be done and not to be done, one is called a Great Master; it broadly cites the sūtra text on the Great Master and so forth to explain it.

22.93

Of the two sections of correct explanation above, the first, which extensively clarifies the seven meanings, is concluded.

22.94

From here, the second part briefly explains the Buddha's sūtras according to six aspects: 1. the objects of thorough knowledge, namely the aggregates, elements, sense bases, and so forth; 2. relinquishing evil conduct and all defilements and afflictions; 3. receiving and training in wholesome conduct; 4. "because one thoroughly penetrates through the practices and wisdom of seeing [things] as like an illness and so forth," which refers to the practices of the eleven right views, such as [seeing things as] like an illness, an ulcer, and so forth; 5. "by means of that fruition," which is the fruition of liberation; 6. "by experiencing that fruition oneself and for others," which refers to [the realization that] "my births are exhausted" and so forth. These enumerate the six aspects. "By means of these six aspects, and by means of the aspects established previously, one should skillfully explain the sūtras" restates both the previous and subsequent sections to explain the Buddha's sūtras.

22.95

Below, difficult points are re-explained one by one. "That fruition" refers to disenchantment and dispassion, which mean suppression and detachment. "Liberation and complete liberation" mean the severance [of defilements] and attainment of liberation by the taintless path. Alternatively, disenchantment, dispassion, and liberation mean suppression and detachment, while complete liberation means permanent severance and detachment.

22.96

Roll Eighty-Three

22.97

Paryāyasaṃgrahaṇī, Part One: The previous Viniścayasaṃgrahaṇī resolved the remaining unexhausted meanings in the preceding Maulī Bhūmiḥ. The Vyākhyānasaṃgrahaṇī extensively analyzed the applications of sūtras and dharmas, thereby resolving their texts. Now, in the Paryāyasaṃgrahaṇī, both text and meaning are analyzed; names have various distinctions and meanings have numerous differences; one category subsumes many categories, and one meaning subsumes many meanings. Now both are resolved together, hence it is called Paryāyasaṃgrahaṇī (Compendium of Synonyms and Categories). If it were said to gather different names, it would only gather the text; if it were said to gather different meanings, it would only gather the meanings; now being named paryāya (synonyms/categories), it gathers both text and meaning. In this section the treatise has two rolls; as this roll comes first, it is called 'Part One'.

First 97 of 522 passages. Read on

Linked texts (1)

瑜伽論記 — Classical Chinese