瑜伽論記 23

English (machine translation) 23

Language: English

23.3

Major Section Eight: Explaining the knowledge of matters, etc. First, the verse lists four lines, which form four sections.

In the prose commentary, it first explains the section on knowing matters: the two types of wisdom, wrong and correct, cognize the same objective sphere, but differ in clinging or non-clinging. When correct wisdom arises, it does not destroy the objective sphere of that wrong wisdom; it merely relinquishes the wrong clinging toward this sphere.

23.5

Second, explaining the transformation of conduct such as pleasure, etc.

23.6

Third, explaining expounding the sūtras with or without request; all are readily comprehensible according to the text.

23.7

Fourth, explaining that there are two kinds of nirvāṇa: first distinguishing complete nirvāṇa, and afterwards elucidating partial nirvāṇa.

23.8

Regarding the former, Master Jing says: "Guiding instructions" refers to prophetic instruction, which is the wheel of mind-reading; "admonitions" refers to the wheel of admonition through vocal actions endowed with the knowledge of the exhaustion of taints; "miraculous transformations" refers to the wheel of bodily psychic powers. As the Tathāgata wishes, he expounds and reveals their minds, up to "if it is a mind that ceased in the distant past": a mind that ceased countless kalpas ago in past lives. "If it is a worldly ceased mind": all minds in the immediately preceding birth. "If it is a mind turning toward a present cognitive object": the mind arisen in the present single lifetime. "Having arisen from concentration... up to not based on moments": this explains the previously mentioned minds that ceased in the distant past, minds that ceased immediately preceding, and minds turning toward a present cognitive object; all are based on kind and not based on moments, as previously explained. The Tathāgata has no un-concentrated mind, and stating that "having arisen from concentration, one discriminates according to mindfulness" is spoken in this way to conform to the characteristics of the two vehicles. This means that the knowledge of others' minds thoroughly knows the three times, and knows many minds and mental factors simultaneously, unlike the knowledge of others' minds in the two vehicles, which only cognizes the present mind-king as it is without knowing mental factors, etc. Master Bei says: "In this text, since the knowledge of others' minds knows the past, how does it differ from the knowledge of past lives?" Explanation: If it knows the side of mental dharmas, it is called the knowledge of others' minds; if it knows the side of external matters, it is called the knowledge of past lives. Furthermore, at the time of the preparatory path, the knowledge of others' minds wishes to know the mind, whereas the preparatory path of past lives wishes to know matters. Master Da says: "From 'Furthermore, based on three dharmas' onward, it re-explains the previous three sections, such as guiding instructions, etc."

23.9

Below, elucidating partial nirvāṇa: Master Da says: "Because it resembles nirvāṇa, it is called partial nirvāṇa; like food and drink during hunger and thirst, it is called a minor nirvāṇa."

23.10

Major Section Nine: Explaining dispute, etc. First, the verse lists seven sections: 1. dispute; 2. sprout; 3. view as great defilement; 4. single destiny; 5. training; 6. four fears; the second half of the verse is the seventh section.

23.11

In the prose commentary, it first explains the section on dispute: "Asira" is the personal name of a person. "Mātaṅgī": a caṇḍāla female is named Mātaṅgī, and a caṇḍāla male is named Mātaṅga; these two are generic names. This woman made a living merely with a broom; worldly people conventionally established her as having great wealth and grand riches, and the Tathāgata, conforming to them, also spoke of great wealth.

23.12

In the second section explaining sprout: first a general overview, next a brief explanation, and afterwards an extensive analysis.

23.13

Within the brief explanation, it first identifies one cause and then clarifies two conditions. Master Jing says: "Five categories of formations: 1. essential nature of formations; 2. causes and conditions of formations; 3. causes of defilement; 4. causes of purification; 5. purification itself. The causes are the five purifications; among these five, the causes and conditions of defilement are precisely the seeds of afflictions."

23.14

Accompanying the ālaya acts as the cause, and taking the four stations of consciousness acts as the condition; furthermore, moistening karma through joy and attachment to make the sprout continuous is called the condition. Master Da and others say: "The five aggregates are precisely called the five categories of formations."

23.15

In the analysis, the statement "Herein, there is one... up to never obtaining rebirth": this person in the present generates new karma and increases it, but later becomes an arhat, causing the seeds to rot away so that the sprout of existence does not arise.

23.16

The statement "Furthermore, there is one... up to whose sprout of subsequent existence also cannot arise": this is based on fulfilling the aids to liberation, or based on one hundred kalpas, sixty kalpas, etc., such that in the present body one is capable of entering the highest fruit, thereby preventing the sprout of existence from arising. "Furthermore, there is one who abides in the stage of training... up to never again being reborn": rebirth in the desire realm is exhausted, while it still exists in the higher realms.

23.17

"Contrary to this, one should know that all sprouts of existence can increase": contrary to the above three kinds of persons, these are external ordinary beings whose sprouts of existence increase.

23.18

Third, explaining view as great defilement: Master Jing says: "One is view, two is the remaining afflictions. The defilement of view conceives of 'I' and 'mine', whereupon the rest follows; this serves as the root. For the various foreign dogmatic destinations, the other four dogmatic destinations of views, the sixty-two views, etc., have the view of self as their root. The remaining afflictions are the second defilement. Furthermore, when freed from the defilement of views, one is also freed from the rest; but when freed from the rest, one is not freed from the views. Why is this? Because for one who is born herein, relying on the worldly path, up to liberation from greed and desire for the sphere of nothingness, yet not freed from the view of the body (satkāyadṛṣṭi), this is suppressing the afflictions of cultivation but not suppressing the afflictions of view. Alternatively, one may sever the afflictions of view, and the afflictions of cultivation are also severed. Because of this view, toward all formations of lower and higher realms, their blended self-entities, without observing their differences, one comprehensively conceives them as 'I', or conceives 'mine.'"

23.19

This text thus explains that the view of self comprehensively conceives the formations of the nine realms as 'I'; through the supramundane path one first severs the view of the body, and afterwards permanently severs the remaining afflictions. Therefore, only the defilement of view is the great defilement.

23.20

Master Da says: "All afflictions severed by seeing are called the defilement of view; all afflictions severed by cultivation are called the remaining afflictions. Excluding the view of the body, the remaining four views are called the various foreign dogmatic destinations."

23.21

Since this text says 'not yet freed from satkāyadṛṣṭi', we know that relying on the worldly path, one only suppresses the afflictions of cultivation and does not suppress the afflictions of view. It also says 'toward all formations of lower and higher realms, their blended self-entities, without observing their differences', so we know that in the Mahāyāna doctrine, the view of self also takes both one's own realm and other realms as cognitive objects. However, it takes them as objects comprehensively, not separately; only when the body is in the lower desire realm does it take the higher realms as objects. Hence the text above says: 'Due to being born herein.' However, we do not see any text stating that when the body is born in a higher realm, the view of self takes the lower realm as an object. Examining the text immediately below for oneself, it appears that when born in a higher realm, one also takes dharmas of the lower realm as self; thus it says 'comprehensively conceives as I, or conceives as mine; due to this cause and condition, although ascending to the peak of existence, one later regresses.' The Tripiṭaka Master says: 'For one whose body is born in a higher realm, the body also takes dharmas of the lower realm as self. Just as the Viniścaya text states that greed of a higher realm takes a lower realm as an object, this is also like that.'

23.22

Fourth, in explaining 'one destination' (ekāyana), it should be known that the path is called 'one destination' by virtue of three kinds of characteristics: namely, on the stage of ordinary beings, one observes formations through five aspects; then one cultivates and purifies these formations across two stages—namely, on the stage of those in training who are progressing [on the path] and on the stage of those beyond training; together with the preceding ordinary beings, these make three characteristics. As for the passage below, 'What are the five aspects?', which specifies the five aspects: Master Da says: 'The phrase "five bases" refers to the bases of the five aggregates. The phrase "own-nature" refers only to the own-nature of conditioned, tainted formations subsumed under the truth of suffering. The phrase "causes and conditions of formations" refers to the causes and conditions subsumed under the truth of arising that can bring about the truth of suffering. The "cause and condition of defilement" is pleasant feeling. The "cause and condition of purification" is peril. "Purification" is the acquired truth of cessation.'

23.23

Fifth, in explaining the trainee: Master Jing's commentary states: 'The text says: "What are the five aspects? Namely, observing formations, the causes and conditions of formations, defilement, causes and conditions, and purification, due to the cessation and quiescence of causes and conditions"—this combines all the preceding five into one. "Due to moving toward the path of purification and world-transcendence"—this is the preceding cause of purification. "Due to the various and manifold nature of formations"—this is the first, the own-nature of formations. "Due to being born from their respective seeds"—this separately explains causes. "Due to arising dependent on their respective other conditions"—this separately explains the conditions of formations.'

23.24

Combining these latter two explains the causes and conditions of formations. Master Da says: 'The phrase "five bases" is as before. Among these five distinct aspects, the first distinct aspect recapitulates all the preceding five aspects. Second, "due to moving toward the path of purification and world-transcendence" is the second aspect; because it assists the accomplishment of the initial aspect, the first aspect attains pure world-transcendence. Third, "due to the various and manifold nature of formations" is the third aspect; this aspect re-explains and accomplishes the own-nature of formations. Fourth, "due to arising from their respective seeds" is the fourth aspect; it re-accomplishes the causes and conditions of formations. Fifth, "due to arising dependent on their respective other conditions" is the fifth aspect; it comprehensively explains that the preceding four aspects arise dependent on conditions.' Another commentary says: 'In general, the five aspects are summarily made into the four truths: (1) the truth of suffering is the initial "formations"; (2) the truth of arising is the domain of the next two aspects; (3) the truth of cessation is the domain of the fourth aspect, because one attains purification through the cessation and quiescence of conditions. When the treatise says "due to the cessation and quiescence," the intended meaning lies here; the truth of the path is then the fifth aspect, for since the path itself is pure, it can bring about pure cessation. Therefore, the lower three clauses re-explain this: the first clause explains the formations above, and the latter two clauses explain the causes and conditions of formations.'

23.25

Sixth, in explaining the four terrors: Master Jing's commentary states: '"Due to four causes and conditions, terror arises toward two loci, which can act as obstacles": first, terror arises toward conditioned formations; second, terror arises toward nirvāṇa. Because fear and terror arise, one does not give rise to acceptance and joy toward the holy teaching and toward nirvāṇa; this is called "acting as obstacles."'

23.26

Master Jing explains: '"Due to four": first, terror arises regarding status, which means terror arises in an unholy status. Second, "if it arises based on this phenomenon," which means one clings to formations as the self and what belongs to the self as a basis, and upon hearing selflessness taught, terror arises. Third, "arising in this manner," which means terror arises due to two kinds of deterioration of formations: 1. deterioration caused by different conditions, meaning terror arises because of adverse or agreeable diverse conditions, or through the conditions of aging and illness; 2. deterioration due to one's own mind giving rise to wrong conceptualization, meaning terror arises when one's wrong mind conceptualizes a single object as existent, nonexistent, permanent, impermanent, and so forth. Fourth, "aspects of arising," which means the aspect of terror arising out of fear that what is cherished will deteriorate, or the aspect of defilement arising when it actually deteriorates, and so forth. The above is all the first part on terror arising toward conditioned formations.'

23.27

Master Jing continues: 'Furthermore, toward nirvāṇa, one conceptualizes that one's own entity will be permanently destroyed, giving rise to an aspect of fear and terror. When such different aspects operate, one does not give rise to love and joy toward delighting in the holy teaching and toward cherishing nirvāṇa; this is called "obstructing the two loci." Moreover, through two approaches, the grasping of self and what belongs to the self operates differentially toward the cognitive object and one's own sphere of action: seeking is view, and experiencing is feeling.' Another commentary says: 'Here, the formations, the causes and conditions of formations, and so on, observed by the five aspects, are called the five loci.'

23.28

Seventh, in explaining the distinctions in the recollection of past abodes between what is well-spoken and what is ill-spoken: Master Jing's commentary states: 'Here, one first conceptualizes permanence and impermanence based on what is ill-spoken; what is well-spoken is not like this.'

23.29

Master Jing continues: 'Next, based on what is ill-spoken, one does not know in accordance with reality, and savors suffering as it arises. Toward the formations of the three times, one successively gives rise to longing and delight, and is unable to cultivate revulsion and dispassion; one who teaches the well-spoken Dharma is the opposite of that.'

23.30

Master Jing continues: 'Third, one who teaches the ill-spoken Dharma is tainted by such wrong conduct and the four taints, and can produce [suffering]. From "There are again four; through the predominant influence of these two kinds" downward, the text explains the inclusion and exclusion, and the reason for specifically stating views, conceit, and craving, which can be understood. Among formations, not comparing oneself with others is called view; comparing oneself with others is called conceit. In this way, "wrong attachments belong to the category of ignorance" summarizes view and conceit as ignorance, through which, as a precursor, craving and attachment are generated, which is the category of craving. "Due to these two kinds of fundamental defilements, one transmigrates unceasingly through saṃsāra" means ignorance is the beginning of the preceding dependent origination, and craving is the beginning of the subsequent dependent origination, so saṃsāra is uninterrupted; what is well-spoken can sever the four kinds of defilement.'

23.31

Master Da says: 'From "Although there are other defilements" downward, the text resolves an implicit objection. An outsider objects: "There are immeasurable defilements; why do you speak only of the three—view, conceit, and craving—as defilements of affliction?" Now, briefly explaining and resolving it, the text says: Although there are other defilements, only these three are taken because they are the most prominent and powerful, so they are stated specifically. From "So many defilements" downward, the text separately and broadly resolves the implicit objection.'

23.32

Master Da continues: 'Furthermore, from "Herein, view and self-conceit" downward, the text separately explains the various distinctions of names in the sūtras.'

23.33

The tenth major section explains 'absence of revulsion and so forth'. The verse lists eight categories: 1. absence of revulsion and absence of passion, 2. unconfused questions and answers, 3. characteristics, 4. obstacles, 5. marvelousness, 6. causelessness, 7. disparagement, 8. defilement along with what comes after.

23.34

In the prose explanation: first, it explains absence of desire. First, it correctly differentiates desire without revulsion, and furthermore, desire with revulsion.

23.35

Second, it explains answering questions without confusion. First, it generally indicates and presents the two kinds, and afterward it separately explains the two kinds.

23.36

Within the former: 'if there are those with pure faith' refers to those who ask with good intentions. 'Or various non-Buddhists who come to inquire' refers to those who ask with malicious intentions.

23.37

Next, it separately explains the two kinds: first, it differentiates answering without confusion regarding specific questions about arising and ceasing; afterward, it differentiates answering without confusion regarding questions about the holy life (brahmacarya).

23.38

Within the former: 'relying on the middle way' means answering by relying on the middle way. Regarding 'when asking about arising and ceasing among conditioned formations, not superimposing sentient beings and not depreciating real phenomena': this means not superimposing that there are real sentient beings who genuinely arise and cease, because sentient beings are conventionally designated and lack real entitative nature; whereas conditioned phenomena that can be distinguished as arising and ceasing through causes and conditions exist illusory-like with arising and ceasing, and one must not repudiate them by saying that conditioned phenomena lack arising and ceasing, which would constitute depreciation. Positing arising and ceasing solely in terms of conditioned formations is answering without confusion; below this it clarifies freedom from the two extremes.

23.39

In the second, differentiating answering without confusion regarding questions about the holy life: Master Jing says: Regarding 'Or if someone later says, "For what cause and condition do you cultivate the holy life under the recluse Gautama?"' and so forth: this corresponds to [Dabba] Mallaputta. Regarding 'If one receives this question, up to being called answering without confusion': someone might ask, 'Why among many recluses do you specifically designate the son of Mallaputta and so forth as cultivating the holy life, and not mention the names of others?' If one receives this question, one should explain as before: if within the assembly one does not mention the name of a single person at all, then it would not be known what kind of assembly is said to cultivate the holy life, which would furthermore constitute depreciation; if one extensively recounted the names of the remaining recluses, it would be overly voluminous, which would constitute superimposition; now, naming one person represents all the rest, which is free from superimposition and depreciation.

23.40

If one claims that a sentient being is able to cultivate defilement and purification, this is called superimposition; saying that there is entirely no cultivation is called depreciation. If one cultivates for the sake of revulsion, dispassion, and cessation regarding conditioned formations, this is called the middle way. There is yet another explanation: 'Gautama' is the old transliteration Qutan, which is the Buddha's clan name (gotra). Someone asks, 'For what reason do you cultivate the holy life under the Buddha?' If one receives this question, one answers relying on the middle way, meaning one neither superimposes that there is a real sentient being cultivating defilement and purification, nor depreciates by claiming there is entirely no cultivation.

23.41

Third, it explains characteristics: the conditioned and the unconditioned are called having three characteristics. Regarding the statement 'difference in nature, difference in nature': before death, the arising and ceasing of the same category differ from moment to moment, hence called 'difference in nature, difference in nature'. 'Difference by transformation' means, for instance, being born without faculties from having faculties after death.

23.42

Fourth, it explains hindrances. First, it differentiates hindrances and absence of hindrances; second, it clarifies the marks of a noble one, within which it first clarifies two marks: 1. the faculties having removed hindrances, and 2. receiving the Buddha's prophecy; next, it clarifies three marks.

23.43

Master Jing says: Regarding 'From two kinds of marks up to I have already comprehended': encountering a noble person now, prophesying a noble one by means of three marks should say by means of two, which are the previous two marks of a noble one: 1. because the lineage is complete, and 2. merely the class of beings, such as prophesying that they have already passed away and so forth.

23.44

Below, it explains the sūtra text. Regarding 'Dharma and what accords with the Dharma': 'Dharma' refers to the noble path preceded by right view. 'What accords with the Dharma' refers to hearing, contemplation, attention, and so forth based on that. Furthermore, regarding 'I have never troubled the locus upon which the true Dharma relies': this is still the World-Honoured One, for the World-Honoured One is the locus upon which the true Dharma relies; speaking directly, one should say 'I have never troubled the World-Honoured One.' Master Da says: 'Merely prophesying the class of beings' is as another sūtra says: the Buddha prophesied for Dabba Mallaputta the place where he would be born next after passing away. 'Dabba Mallaputta' here translates to 'class of beings'. Another explanation says: the three marks here are: 1. the Dharma, 2. what accords with the Dharma, and 3. not troubling the locus upon which the true Dharma relies.

23.45

Fifth, it explains marvelous dharmas: briefly there are two kinds: 1. causing those without faith to have faith, and causing those who already have faith to increase it; 2. causing them swiftly to attain awakening and entry into the noble teaching.

23.46

Regarding 'good in the beginning, middle, and end': this is the doorway of the goodness of the initial period among the seven goodnesses explained previously in the Paryāyasaṃgrahaṇī. Regarding the statement 'because the two lifetimes, present and past, are distinct, it is called the second distinction': the present is called this world, and the past is called the other; in contrast to the previous desire realm being this [world], the higher realms are the other world, hence called the second distinction.

23.47

Sixth, it explains causelessness. Regarding the statement 'by means of two kinds of marks': 1. because of not understanding the causes and conditions of arising; 2. because of not understanding the causes and conditions of cessation.

23.48

Seventh, in explaining disparagement, it first explains disparagement and afterward explains the two kinds of non-knowledge regarding destruction.

23.49

Within the former, there are briefly two kinds: 1. praising oneself and disparaging others merely through speech; 2. expounding the Dharma with correct conduct, where although there is no praising or disparaging, it genuinely amounts to praising oneself and disparaging others.

23.50

Eighth, it explains the doorway of defiling co-arising and subsequent aspects. Master Jing says: Regarding the eleven marks, these five aggregates are the first five. Furthermore, from 'due to being exclusively...' downward is the sixth. Furthermore, from 'due to defilement and purification' downward there are another two marks, which added to the previous makes eight. Furthermore, by three marks added to the previous, it makes eleven. It can also be known that the previous five doorways—the three times, internal and external, coarse and subtle, superior and inferior, distant and near—have eleven kinds. Master Da and others only relate the latter explanation.

23.51

The eleventh major section explains abiding in few desires and the rest. First, the verse lists eighteen topics: 1. few desires; 2. intrinsic nature; within 'and the rest' there are three topics; under 'declaration' there are three further topics, so that in the first line there are eight topics; 9. counterfeit true Dharma; 10. locus of doubt and delusion; 11. undeclared; 12. alteration and deterioration; 13. the Great Teacher's declaration; 14. fulfillment of the three views; 15. marks of external folly; and the final word 'etc.' contains another three topics.

23.52

In the prose commentary, it first explains abiding in few desires with three aspects: when the Tathāgata's mind enters into abiding in few desires, casting aside affairs and directly contemplating principle, this is called a person having few desires. First, because of having brought affairs to completion; second, because disciples have already accomplished revulsion in practice; third, in order to guide people of many engagements and cause them to have few desires. Furthermore, as for '[just as previously stated,] the Tathāgata enters the peaceful celestial abiding, and so forth': as explained previously in fascicle eighty-six, through eight causes and conditions the Tathāgata enters the peaceful celestial abiding, up to the detailed explanation.

23.53

Second, in explaining intrinsic nature, Master Jing says: 'Regarding those to be transformed, there are briefly four kinds of nature to be tamed, the total number being four. In the enumeration there are only three; one should know that the number given was an error. The draft manuscript was also erroneous, and it should be changed to three. There is yet another explanation: delusion and heedlessness are separated into two.'

23.54

Third, in explaining giving rise to respectful abiding toward the four places and swiftly realizing the unsurpassed, Master Jing says: 'There is no explicit text on the intrinsic nature of respect. Relying on the Hīnayāna, affection and respect are clarified: affection is faith, and respect is shame (hryapatrāpya). Now, searching for the meaning here, it seems to take faith and desire as the essential nature of respect.' Master Da says: 'It refers to the aspects capable of generating respect toward the four places; therefore there are four aspects. The expression "the four places" refers to what is said below as "regarding what is attained".'

23.55

Fourth, in explaining the three unsurpassed things, Master Jing says: 'Here, in generally stating wisdom, eradication, and pleasant abiding in the present life: wisdom is unsurpassed wisdom; eradication is the unshakeable liberation of mind; and pleasant and swift direct knowledge is pleasant abiding in the present life. Regarding "one should know that all practices of an arhat may be named pleasant and swift direct knowledge, and so forth": relying on this latter explanation, one knows that the previous correct practice is unsurpassed. That is to say, pleasant and swift direct knowledge is named based on all practices of an arhat being pleasant and swift direct knowledge, not by distinguishing the four modes of practice in reference to the stages.' Master Da also says: 'All four modes of practice present in the person of this one who is beyond training are collectively termed pleasant and swift direct knowledge, because they are not named pleasant-slow, pleasant-swift, painful-slow, and so forth.'

23.56

Below, in explaining the reason, it says: 'Because all coarseness and heaviness are forever extinguished, all that was to be done has been accomplished.'

23.57

Fifth, in explaining knowing the view of selfhood as it truly is in the two times, Master Jing says: '"In the two times" is the first topic; "due to four aspects, and so forth" is the second topic; "immediately in the two times realizing the eternal exhaustion of all taints without interval" is the third topic.'

23.58

Below, it explains in sequence what the two times are: first, in the stage of an ordinary being, which is prior to the path of seeing, when internal worldlings cultivate the contemplation of non-self and thoroughly know that the view of selfhood is an inverted grasping; second, at the time of the path of seeing, which is within the path of seeing, severing the conceptually differentiated view of self.

23.59

From the words 'due to intrinsic nature' up to 'or as belonging to self': one merely conceptualizes self and what belongs to self with respect to the intrinsic nature of the conditioned factors of the five aggregates.

23.60

As for 'locus, which means the cognitive object': within non-self, one falsely conceptualizes that there is a self, taking it as the cognitive object.

23.61

As for 'co-arising, which means feeling born of ignorance-contact subsumed under views, acting as a condition for craving': this explains that taking the view of selfhood as the root, the view-attachments subsequently arise, clarifying that the preceding view of selfhood falsely grasps what is not superior as superior, being associated with attachment to views; then there is ignorance as a condition, subsequently giving rise to feeling, which conditions craving—such phenomena all co-arise from the view of selfhood. Alternatively, the view of selfhood co-arises from them: due to attachment to views taking the self as an object and falsely grasping what is not superior as superior, together with ignorance and contact as conditions, feeling is produced; feeling experiences the self and gives rise to craving for the self; due to this craving for the self, the view of selfhood arises, definitively grasping a self.

23.62

Furthermore, this has a fivefold sequence of dependent arising: 'taking diversity of elements as condition, diversity of contact arises, and so forth'—the elements are the six elements, which are just the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning clinging, and so forth.

23.63

From 'due to the fruit' up to 'first, at the time of the patience of examining dharmas based on non-self': this is prior to the path of seeing, contemplating that dharmas are devoid of person; 'second, at the time of direct realization': this is in the path of seeing; 'third, at the time of attaining the arhat': this lists the three times. Herein, 'at one time, by the power of that latent bias of the view of selfhood (satkāyadṛṣṭi), there is delusion and doubt, up to saying "I shall be annihilated", having no delight in entering': this is the obstruction for persons prior to the path of seeing. 'At another time, although having passed beyond this fault, he purifies his mind, and furthermore has already attained the realization of the truth regarding the noble truths, and so forth': this refers to the four roots of goodness; having attained the realization of the truth in resemblance, not yet having attained the true path of seeing, within it conceptually differentiated view of self and conceit still arise and obstruct the path of seeing—this is the obstruction in the second position. 'In the first two positions, by the power of the latent biases, they are able to create obstructions; in the third position, by the power of residual impressions, they are able to create obstructions': one explanation is that this accords with conventional doctrine, resembling the Hīnayāna, not stating that the path of cultivation possesses innate view of self and conceit, but only that there are the residual impressions of conceptually differentiated view of self and conceit to be severed by seeing; in the first two positions, the primary defilements have seeds and active manifestations acting as obstructions, which are called latent biases. A second explanation, according to the ultimate doctrine, is that in the first two positions, those active manifestations of conceptually differentiated view of self, conceit, and so forth act as obstructions, which are called latent biases because they have the meaning of defilements that drive. In the third position, innate views and conceit actively manifest and are called residual impressions; because they arise based on the preceding conceptually differentiated views and conceit, they are named residual impressions. Furthermore, 'through three conditions conditioned factors grow': this explains that through three conditions karmic ripening factors arise, or defiled factors arise.

23.64

The words 'being able to have thorough knowledge in the stage of ordinary beings' mean knowing the false faults of conceptually differentiated views and conceit; 'in the stage of seeing, being able to attain the eternal exhaustion of all taints to be severed by the path of seeing; next, severing the remaining fetters and attaining the arhat, and so forth': this explains the third section, which is immediately realizing the eternal exhaustion of all taints in the two times without interval. Master Tai says: 'Some explain that in the position of the path of cultivation, conceptually arisen conceit has not yet been severed, which is proven by this.' The Tripiṭaka Master did not accept this. Master Da says: 'From "herein, at one time" up to "having no delight in entering", it explains the time of subduing and severing in the first expedient means. From "At another time, he..." onwards, it explains the second time of direct realization. From "Furthermore, regarding the noble truths..." onwards, it explains the third time of attaining the arhat.' There is yet another explanation: up to 'having no delight in entering' explains the first time. From 'At another time, he...' onwards explains the positions of seeing and cultivation. 'In the third position, by the power of residual impressions, they are able to create obstructions' indicates that the third position has only obstructions of residual impressions.

23.65

Sixth, in explaining the five aspects of inquiry and rising: this is the first of the three declaration topics in the verse. As for 'due to intrinsic nature, one should know the five kinds of intrinsic nature such as form': these are the five aggregates.

23.66

As for the words 'due to cessation, within all conditioned factors, only sensual craving and clinging attain extinction': this clarifies the severance of clinging to desires.

23.67

Below, in resolving an objection, the text states 'because they cannot lead to karma in the present': on the present person, they cannot lead to karmic actions. As for 'conditioned factors are posited as only of two kinds': 1. in the fruition of the immediately following life, creating karma for future existence; 2. in the fruition of subsequent lives, creating karma for future existence; therefore they are called two kinds.

23.68

As for 'distinction of categories, which means eleven kinds of co-arising': these are the five topics of the three times and so forth.

23.69

Furthermore, 'expedient means of transmigration, which means the category of ignorance and craving according to what is appropriate, and so forth': this re-explains transmigration. Because ignorance produces craving and moistens [future existence], it says 'according to what is appropriate'. Furthermore, from 'due to two conditions' onwards, it re-explains transmigration.

23.70

Seventh, in explaining the true declaration regarding the three places: this is the second question and declaration among the three declaration topics. Master Jing says: 'Regarding the three places, only the noble ones truly declare them, not ordinary beings, except for those who hear it from others. In stating "Regarding the view of self and what belongs to self among conditioned factors, I do not see it as real": hearing this from others, that I do not see it as real, even an ordinary being can make this declaration. "If with that as support, conceit occurs": this is one topic, meaning that the conceptually differentiated view of self serves as the support for conceit, allowing conceit to arise; this refers to ordinary beings. "Although that has already been severed, all of this conceit has not yet been severed": although the conceptually differentiated view of self has ceased, the conceit produced by this view of self has not yet been severed in its entirety in the practitioner on the path of cultivation; this is the second topic. "If with no declared support, conceit is unsevered and actively manifests as before": the conceit produced by the innate view of selfhood does not rely on the conceptually differentiated view of selfhood, and noble ones still give rise to it; therefore, "if with no arising support, conceit is unsevered and actively manifests as before. One should know that herein there are two kinds of conceit: 1. actively manifesting through clinging with respect to conditioned factors, which the noble one has already severed and no longer actively manifests": this is conceptually differentiated conceit. "2. abruptly manifesting due to lapse of mindfulness, due to latent biases, up to... because of not yet having skillfully cultivated the noble path, it still actively manifests": this is innate conceit; although conceptually differentiated view of self has been severed, due to its own latent biases and not yet having skillfully cultivated the noble path, it is able to occur. "The view of selfhood (satkāyadṛṣṭi) has only residual impressions constantly accompanying it, which at times of lapse of mindfulness serve as the support for conceit, causing it to occur temporarily, and so forth": there are two explanations of residual impressions: first, in the conventional teaching, the noble one still has residual impressions of the conceptually differentiated view of self, which serve as the support for conceit to be severed by cultivation, so that conceit can arise; the second explanation is that the innate view of self is called residual impression, because it is named residual impression through arising based on the conceptually differentiated view of self. Furthermore, from "noble ones..." up to "how much less when contemplating universal characteristics": if a noble one contemplates the specific characteristics of conditioned factors, such as earth having the nature of solidity, wind having the nature of motion, and so forth, he still does not allow conceit to actively manifest, how much less could conceit occur when contemplating universal characteristics such as suffering and non-self? As for "if with respect to designated dharmas... it temporarily manages to actively manifest, and so forth": furthermore, if one contemplates designated dharmas such as pots and basins while abiding in right mindfulness, this also prevents conceit from occurring; if one does not abide in right mindfulness with respect to designated dharmas and conceptualizes a real self, and so forth, conceit actively manifests. Furthermore, "in the continuum of the noble one, both the latent biases and entanglements of the view of selfhood have been completely severed": conceptually differentiated views and conceit have been severed. In stating: "In the stage of the learner (śaikṣa), residual impressions accompany him and have not yet been permanently severed; as for all conceits, both their latent biases and entanglements have not yet been permanently severed": these are innate views and conceit. Furthermore, from "one who conceptualizes the desire for self" onwards, this generally explains the sūtra text.'

23.71

Master Bei also says: 'Regarding "The view of selfhood has only residual impressions, and so forth": the Tripiṭaka Master gave two explanations. One says: this is the latent bias of the innate view of self. Question: If so, why is the seed of the previous conceptually differentiated view of self named latent bias, while this seed of the innate view of self is named residual impression? Answer: Because the conceptually differentiated seed is strong, it is named latent bias; because this innate seed is inferior, it is named residual impression. The second explanation is: what was previously called "due to latent bias" refers to the seed of the conceptually differentiated view of self. What is here called "residual impression" is still the remaining residual impression of the conceptually differentiated view of self; because of the residual impression of the conceptually differentiated view of self, it can serve as the support for innate conceit. Master Da says: "Regarding the three places: first, the place of the view of self and what belongs to self; second, the place of conceptually differentiated conceit; third, the place of innate conceit; and so forth."'

23.72

Eighth, explaining the two kinds of inquiring after welfare: this is the third question and declaration among the three declaration topics. As for 'one should know that this inquiry is made in the four positions, and so forth': in the inquiry after peace and happiness there are four questions, which can be understood as matching the four positions in sequence.

23.73

Ninth, explaining the counterfeit true Dharma: herein, it first cites the sūtra to briefly distinguish the view of counterfeit true Dharma; second, from 'furthermore, there are two causes' onwards, it broadly distinguishes the causes capable of generating the view of counterfeit true Dharma in accordance with the meaning.

23.74

Within the first part, Master Jing states: In general, the two parties—the erroneous and the correct—both explain what is taught in the sūtras, where it is said that an arhat is 'non-conforming' and that there is also ignorance with respect to concrete matters and so forth; hence it is called 'non-conforming.' That is to say, in the present life, with respect to food, material tasks, aggregates, realms, bases, and so forth, whether conforming or non-conforming, they do not know them as they truly are.

23.75

Next, the erroneous view is raised to challenge the correct view, saying: An arhat is non-conforming. Non-conformance is improper, false, and conceptual discrimination; it is not that the arhat is non-conforming in the present life. He explains it himself, saying: Why is this? Because food, material tasks, and so forth are perceptibly evident in the present, it cannot be said that he is non-conforming in the present life. But when the sūtra speaks of 'non-conforming,' it has another esoteric intention. Because of this reason, with respect to the formations that do not conform after their extinction, an arhat who does not comprehend them and clings to them says of himself, 'I say: My births are exhausted, the holy life is established, what was to be done has been done, and there is no subsequent becoming'; because he does not skillfully comprehend future matters and so forth, the sūtras speak of 'non-conforming.'

23.76

Below, the party of the correct view distinguishes right from wrong, and therefore says: 'One should know that this is a facsimile-true-Dharma view.' Conditioned by the force of two kinds of reasons, fellow practitioners of the holy life, or great śrāvakas, exert great effort in order to eliminate this facsimile-true-Dharma view, so as not to allow that person to present it to others, and so on. Master Da states: First, the sūtra text is directly cited to explain the phrase 'the arhat is non-conforming'; second, from 'the arhat' onwards, the treatise master explains the meaning of 'non-conforming.'

23.77

Regarding 'non-conforming' in the sūtras up to the arhat having ignorance in concrete matters, because he does not discern and know food, material things, aggregates, and realms, it is therefore said to be 'non-conforming'; ignorance is also termed 'non-conforming.'

23.78

Regarding the treatise master's explanation of 'non-conforming': first, the party of the incorrect view explains the meaning of 'non-conforming'; second, from 'one should know that this is the facsimile-true-Dharma' onwards, the party of the correct view explains the meaning of 'non-conforming.'

23.79

Regarding the explanation by the party of the incorrect view: first, it reconciles and explains the sūtra text; second, from 'because of this reason' onwards, it clarifies that by comprehending concrete things and phenomena, one does not cling to them; third, from 'therefore the World-Honoured One' onwards, it cites sūtras to corroborate the incorrect view.

23.80

The master states: An arhat is not one who does not comprehend concrete things and phenomena, because they are perceptibly evident in the present—'this is food,' 'this is clothing,' 'these are aggregates, realms,' and so forth; hence he does not cling to them.

23.81

The party of the correct view refutes this, saying: When an arhat sheds this body, he enters nirvāṇa without remainder; where could it be explained that after his extinction there is non-clinging and clinging? The explanation of the text by the party of the correct view can be understood. 'Due to two kinds of reasons': first, so as not to allow that person to declare it himself up to falling into the lowest destinies; second, out of love and reverence for the teachings of the Buddha-Dharma, so as not to cause the teaching to be obscured and extinguished due to such a facsimile-true-Dharma view. Because of these two reasons, one wishes to eliminate the facsimile-true-Dharma.

23.82

The second part extensively distinguishes the causes capable of generating the facsimile-true-Dharma view in accordance with the meaning, within which there are three divisions: first, adducing the two causes capable of generating the facsimile-true-Dharma view; next, explaining the proclamation of the two true Dharmas in order to sever the two causes; and lastly, explaining the two faults and perils of not having severed the personality view (satkāyadṛṣṭi).

23.83

Regarding the second division, 'in order to sever the two causes, two true Dharmas are proclaimed': first, the true Dharma of impermanence; second, the true Dharma of non-self, which is said to remedy one cause, or to remedy both causes in common. Regarding 'in the four alternatives,' Master Jing states: After the Tathāgata's extinction, the four propositions of conditioned, unconditioned, both existent and non-existent, neither existent nor non-existent, and so forth are called the four alternatives. Master Tai states: Because they are clearly explained with reference to the turning of the four propositions such as 'conditioned,' they are called the four alternatives. Regarding 'I say that śrāvakas, pratyekabuddhas, and the Buddha, the World-Honoured One, are called Tathāgatas; one should know that this self is conventionally designated in two ways: in the remainder, it is conventionally designated as conditioned; in the absence of remainder, it is conventionally designated as unconditioned': the non-learners of the three vehicles are all generally called Tathāgatas because they ride upon the path of reality and come to achieve right awakening; yet in the remainder, a conditioned self is conventionally designated, and in the absence of remainder, an unconditioned self is conventionally designated.

23.84

Below, it is dispelled with reference to ultimate truth. Saying 'if one relies on ultimate truth, it is neither conditioned nor unconditioned' corresponds to the true nature being conditioned as an illusion arisen from conditions. Saying 'it is also neither unconditioned nor conditioned' corresponds to the unconditioned lacking reality and not arising, like a flower in the sky; since neither the conditioned nor the unconditioned can be grasped, how could one conventionally designate five selves on their basis? Because such true Dharma teachings are proclaimed, when awakening arises with respect to the six aspects, one should know that the facsimile-true-Dharma view is permanently severed: 1. with respect to what is subsumed under the basis, awakening to impermanence; 2. in the present life, awakening to this suffering; 3. with respect to spontaneous cessation, awakening to it as cessation—this is the spontaneous cessation of the arhat's remaining retribution; 4. with respect to the realm of severance, awakening to it as tranquil extinction; 5. with respect to the realm of detachment, awakening to it as coolness; 6. with respect to the realm of cessation, awakening to it as permanent disappearance. If one is complete in such [understanding] up to 'clinging to proliferation,' it rebukes their clinging to the calculation that an arhat after his extinction does not comprehend the future 'my births are exhausted' and so forth.

23.85

The tenth part explains the points of doubt. Master Jing states: From 'within the internal teaching and discipline' up to 'predicting that one has no rebirth': the Buddha constantly reproaches the arising of views of existence and non-existence, yet when disciples pass away, he sees their rebirth or non-rebirth. Also, from 'speaking of an ultimate, permanent self' up to 'is also as explained before': previously it was said that subsequently there are two causes capable of generating such a facsimile-true-Dharma view: first, internally, the personality view has not yet been permanently severed; second, based on this, falsely investigating the person who undergoes saṃsāra and its cessation. In order to sever such two kinds of causes, two true Dharmas are proclaimed as antidotes: that is, sequentially expounding impermanence and non-self with respect to all formations, and seeking the person of saṃsāra and cessation within the four alternatives, none can be found at all, whether relying on the conditioned or relying on the unconditioned, and so forth.

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瑜伽論記 — Classical Chinese