瑜伽論記 24

English (machine translation) 24

Language: English

24.2

Basic Text of the Treatise, [Fascicle] Ninety-Four

Major Section Three, explaining "conditioned by contact," etc. First, a verse lists ten topics: first, conditioned by contact; second, perfection of views; third, truth; fourth, understanding; fifth, absence of delight; sixth, knowledge of the abiding of phenomena; seventh, vigor; eighth, place of birth, etc., in which there are two further alternatives.

24.4

In the prose explanation, first, explaining the general meaning of "conditioned by contact": since sensation arising due to contact is presently observable, why falsely conceptualize that suffering and pleasure are self-made, other-made, and so forth?

24.5

Second, explaining "perfection of views": "If one abandons non-causes and bad causes and attains right view among the five causes, this is called perfection of views" below explains perfection of views through three conditions. That is: first, because one is irreversible in the true Dharma and the Vinaya; second, it is also named achieving upright view, because the aspiration for nirvāṇa is pure; third, it is also named achieving verified purity regarding the Buddha, because wisdom regarding the knowable object is pure. Due to these three conditions, in their respective order: being called "approaching the true Dharma" is the first, drawing near; the second is "direct realization"; the third corresponds in order to the preceding three conditions. "What is..." and below then explains the five causes: first, causes of the bad destinies, which are the three bad actions and the unwholesome roots—that is, greed, anger, and delusion; fifth, the cause of purity, namely truth and dependent origination—that is, the wisdom capable of cognizing them serves as the cause of purity.

24.6

Third, explaining the topic of truth. Master Jing combined the two further alternatives into a third topic, "truth and understanding"; here we do not follow this. Master Da says: Question: Why, within the topic of the real objective realm, are consciousness and name-and-form not mentioned? Answer: They are included within what has already been spoken. As for "the realm of disgust and eradication, detachment from desire": this refers to the non-desire realm, the realm of cessation. "The bodies of names, phrases, and phonemes are called the Dharma realm (dharmadhātu)": first, because they flow from the most pure Dharma realm, from the cause they are also called the Dharma realm; second, relying on cultivating them, one can realize the Dharma realm, so from the fruit they are also called the Dharma realm; third, expressing the Dharma realm, they are also called the Dharma realm. "Furthermore, through such distinctions..." and below explains the names and meanings of the distinctions among conditioned phenomena.

24.7

Fourth, explaining the topic of understanding. Master Jing says: From "having alternative declaration" up to "without a single doubt": having a specific intention is called "having an alternative [declaration]"; "declaration without alternative" means making the declaration "my births are exhausted," etc., with nothing else additionally involved. In "declaration of knowledge": below "How does one know and see that their birth is exhausted?", the reply immediately declares: "Because the conditions for birth are exhausted, that birth is exhausted." Below "Furthermore, immediately...", it thereby explains the sixth, "specific declaration": that is, declaring that "its cause and condition is existence" refers to existence conditioning birth. "Furthermore, declaring that the cause and condition of that birth has, as causes and conditions, all graspings" refers to grasping conditioning existence. "Furthermore, declaring that, by knowing these characteristics of all graspings as they truly are and seeing them as they truly are, one causes grasping not to exist" specifically declares the severance of grasping. Only after returning to explain the fifth, "declaration of patience," does he explain the fourth, "declaration of severance": all causes and conditions of craving are exhausted; this declaration of severance is itself a specific declaration, because it specifically declares the severance of craving. Regarding "this general declaration, it should be known that it briefly proceeds from three aspects": the Buddha's statement that "all fetters, I have none" is the first general declaration; second, generally declaring that all bad and unwholesome dharmas do not taint the mind; third, that oneself is free from all arrogance. Master Da says: "Declaration having an alternative" is like an intention regarding another time, and so forth. "I now have not a single doubt": it is not merely through hearing that one becomes free of doubt, hence it is said to have an alternative. Below "Furthermore, regarding specific declaration...", following the declaration of knowledge, it jumps to explain the sixth. In "specifically declaring that its cause and condition is existence," the previous declaration of knowledge said "because the conditions for birth are exhausted," where the condition for birth is the link of existence; now here, speaking of the cause and condition of the link of birth, it refers to the link of existence, hence it says "cause and condition." In "furthermore, declaring that the cause and condition of that birth has, as causes and conditions, all graspings," it furthermore investigates the cause and condition of the link of existence, which is the link of grasping; this is the cause and condition of the principal cause and condition, hence it says "cause and condition of causes and conditions." The above clarifies the contemplation on the side of arising and activity. Below "Furthermore, declaring that these characteristics of all graspings...", it clarifies the contemplation of cessation. "General declaration" returns to explain the fifth, general declaration, repeating the text of declaration of knowledge. "Declaration of severance" further returns to explain the fourth, declaration of severance.

24.8

Fifth, explaining "absence of delight": first, generally marking and listing delight and absence of delight; later, explaining through questions and answers.

24.9

Sixth, explaining the knowledge of the abiding of phenomena and the knowledge of nirvāṇa: this occurs after the path of seeing. The knowledge of the abiding of phenomena before [the path of seeing] contemplates the four truths, unlike the Lesser Vehicle treatises. The "four perfections" will be distinguished below as appropriate.

24.10

Seventh, explaining the topic of vigor: first, distinguishing that contemplating the six perfections can arouse vigor; later, clarifying that due to four modes it is called "well-spoken Dharma." In the former, first, generally raising, examining, and listing; later, capable of separate explanation. In this there are two: first, explaining the characteristics of the six kinds of perfection; later, clarifying that the intelligent abide striving in vigor. In this there are again two: first, distinguishing the practice of vigor; second, contrasting laxity and vigor to distinguish benefit and loss. In clarifying the supreme benefit of vigor, first, generally raising the two benefits in contrast to the former; below "this vigor...", second, explaining according to difficulties, opening into three chapters, explained below in sequence, the first two being understandable. In distinguishing "the benefit of both," first asking, then answering. In the answer there are two: first, one's own benefit; second, the benefit of others. In this there are four clauses; the fourth clause means following upon the previous three clauses without interruption, hence called "great, cultivated, and extensive."

24.11

Eighth, explaining "place of birth": this can be understood from the text.

24.12

Ninth, explaining the topic of hesitation: this is the first further alternative encompassed by the word "etc." in the verse. Master Da and others say: "Many-hearing noble disciples" are ordinary beings; although they are ordinary persons, because they learn the noble Dharma they are called "noble disciples." If one removes the two words "many-hearing," they are truly noble persons; this text serves as proof.

24.13

Tenth, explaining the topic of distress: this is the latter further alternative encompassed by the word "etc." As for "meaning that if there is one [...] up to [...] called the third person": this text clarifies that learners still create provisions-karma, but only create completion-karma.

24.14

Major Section Four, explaining "cessation of existence," etc. First, a verse lists six topics: first, cessation of existence; second, whether śramaṇas or brāhmaṇas; third, subsequent knowledge; fourth, transmigration; fifth, coming and going; sixth, the Buddha's direct and reverse [contemplation].

24.15

In the prose explanation, first, explaining the topic of the cessation of existence. Master Jing says: When learners have seen the tracks, at the place where the defilements of seeing are extinguished, they realize it with both body and wisdom; but at the place where the defilements of cultivation are not yet extinguished, seeing analytical cessation with the body cannot yet realize it because it has not yet been severed. Just as a thirsty person looks into a well and sees water, together with a water-drawing vessel—the metaphor means that knowing the method for proceeding toward cessation is called the "water-drawing vessel." Master Da says: Although the noble person on the path of seeing has already realized with the eye of wisdom the unconditioned at the point of exhaustion of the defilements severed by the path of seeing, and has also obtained the means of the path capable of cultivation, they have not yet managed to sever the defilements severed by cultivation, nor have they realized the unconditioned [arising from that]; hence it says "still cannot." In the metaphor: the fleshy eye symbolizes the path of seeing, the delicious water symbolizes the unconditioned that is realized, and the water vessel symbolizes the means of the path capable of cultivation. Another explanation states: Here "existence" refers to the three existences; if the three existences are extinguished, one then realizes nirvāṇa, therefore nirvāṇa is called "cessation of existence." This is intended to show that a person of the three fruitions does not rely on other conditions to contemplate nirvāṇa by themselves, yet they have not directly realized it, just like that thirsty person seeing the water but not drinking it.

24.16

Second, explaining [the section on] 'Śramaṇas and Brāhmaṇas': Master Jing says: There are again two kinds: first, produced by craving; second, produced by karma; up to [the phrase] 'as well as the six sense-bases followed by the realm of ignorance'. According to the Tripiṭaka [Master Xuanzang]: These eight limbs are produced by craving. Why is this so? Craving and grasping are both greedy love; that they are called 'produced by craving' can be understood. Karma moisture-nourished by craving and grasping is called existence, which is also produced by craving. From these three limbs the two fruits are produced; tracing them distantly back to craving, they are called 'produced by craving'. Furthermore, contemplating in reverse order, feeling is the basis for craving, contact is the basis for feeling, and the six sense-bases are the basis for contact; therefore, the six sense-bases, contact, and feeling are in turn considered craving based on the fruit of craving they produce, and are called 'produced [by craving]'. The seeds of ignorance reside upon the six sense-bases; hence they are called 'the six sense-bases followed by the realm of ignorance'. Therefore it says: 'whether the feelings produced by contact with ignorance, or contact with ignorance, as well as the six sense-bases followed by the realm of ignorance'. [From] 'produced by karma' up to 'not knowing in accordance with reality': 'not knowing in accordance with reality' is ignorance. Among the preceding four limbs, volitional action (saṃskāra) is the substance of karma; physical and vocal karma arise from intentional mental action (cetanā-karma); and because consciousness and name-and-form are the fruits of karma, they are called 'produced by karma'. Because ignorance is the cause of karma, it is called 'produced by karma'. Below, [the text stating] 'just as the knowledge of the stability of phenomena...': clarifies that the former does not realize the subsequent path as such. The former knowledge of the stability of phenomena cannot yet fully comprehend even conditioned phenomena, how much less can it completely comprehend like the direct realization of the truths on the path of seeing! Although the path of seeing abandons the afflictions abandoned by seeing, it is not equal to the path of cultivation, and hence it has not completely comprehended. Although the path of cultivation exhausts the afflictions abandoned by cultivation, it is not equal to the path beyond training (aśaikṣa); thus it says 'it has not yet been able to transcend'. Master Da also says: Here, because of producing others and because of being produced from others, both explain 'produced by craving'. The limbs of existence, grasping, and craving are capable of producing others, hence they are called 'produced'. From 'if ignorance' onward, it clarifies being produced from others, hence it is called 'produced'.

24.17

Question: Why, among those capable of producing others, are birth and aging-and-death not mentioned? Answer: Here, it speaks of what is produced by cause. Since there is already that which is produced [as a cause], there is that which produces fruit; hence it only speaks of causes and does not speak of fruits. In 'produced by karma', there is only the capacity to produce others, hence it is called 'produced'.

24.18

Third, explaining the knowledge of feelings: Master Jing and others say: The forty-four clarify feelings, and the forty-four clarify knowledges; unlike the Hīnayāna treatises which only clarify forty-four knowledges, one should know that here the four truths are established across eleven limbs. Basing on each individual limb-truth, establishing forty-four matters, these are precisely the forty-four matters of truth. Here, excluding the latter [limb], aging-and-death is purely fruit; the previous limit, ignorance, is purely cause. This is based on a single round and one segment of cause and effect where ignorance has no cause and aging-and-death has no fruit. If based on the revolving twelve [links], ignorance has a cause, namely aging-and-death, and aging-and-death has a fruit, namely ignorance; this is called the beginningless wheel of existence. Ignorance has only three truths and lacks the truth of origin (samudaya), which is why it is not contemplated [under origin]; hence there are only forty-four knowledges. Because of differences in thorough knowledge across the three times, one contemplates by inferring the cause: 'having arisen in the past conditioned by aging-and-death; to arise in the future conditioned by aging-and-death; now arising in the present conditioned by aging-and-death'. The statement: 'because there are differences in determined thorough knowledge as explained previously', is the contemplation examining the cause: 'in the past it was not unconditioned by existence that there was aging-and-death', and so forth, adding another three knowledges to the previous ones to make six. 'Because of differences in the impermanent nature of the grasping knowledge subsumed under the knowledge of the stability of phenomena': comprehensively contemplating the three times, aging-and-death produced from birth is in all cases impermanent; hence it constitutes seven knowledges. In this manner, even contemplating volitional action also has seven knowledges, thus there are seventy-seven knowledges. Thus, reviewing and contemplating all mental aspects of the various truths, 'immediately following this, entering the direct realization of the truths', clearly shows that this practice is performed prior to the path of seeing.

24.19

Fourth, explaining cyclic flow (pravṛtti): Master Jing says: First, 'augmentation of cause' refers to the first seven leading causes. Second, 'because fruit arises' refers to the three producing causes. Third, 'fruit augmentation and accumulation': if the two causes—leading and producing—accumulate future fruit, it is called fruit; augmenting and accumulating in this way, all are briefly subsumed as one, collectively called 'whether phenomena augment, arise, or accumulate'. Concluding the preceding three characteristics, this is cyclic flow. From 'relying on the cessation of cause and fruit' to 'or disappear', this is cessation (nivṛtti). Inverting the preceding seven augmentations is called diminution; inverting the preceding three causes' arising is called cessation; inverting the preceding two fruits' accumulation is called disappearance. The two principles of cyclic flow and cessation do not contradict the characteristics of phenomena; thus it says, 'principles with such different intentions do not contradict the true nature of phenomena'. There is also another explanation: regarding the temporal differences of the past, present, and future limits: in cyclic flow, the cause in the past is called augmentation, and in cessation it is called cessation; in cyclic flow, the future is called the arising of fruit, and in the cessation portion it is called diminution; the present is called fruit, and augmentation-accumulation inverted from that is called disappearance. As for 'because of differences in realms—desire, form, and formless', and so forth: in the desire realm, cyclic flow and cessation are called 'whether augmenting or diminishing'; in the form realm, they are called 'whether arising or ceasing'; in the formless realm, they are called 'whether accumulating or disappearing'. Master Tai says: First, 'augmentation of cause' refers to the limb of ignorance. Second, 'augmentation of fruit' refers to the limbs of birth and aging-and-death. Third, 'augmentation of cause and fruit' refers to the remaining seven limbs. Master Da says: 'Whether augmenting, arising, or accumulating' speaks collectively of the twelve limbs in one place; hence it says 'whether augmenting', and so forth. 'If ceasing': in the cessation portion, because ignorance ceases, it is called 'ceasing'. 'If ceasing': because volitional action ceases, it is called 'ceasing'. 'If disappearing': because birth and aging-and-death are exhausted, it is called 'disappearing'.

24.20

Fifth, explaining coming and going: Master Jing says: First, 'defilement of karma and craving' is called defilement of karma and craving because it is produced by intentional mental action associated with craving. Second, 'defilement of false views' refers to the various views. From 'one should know that herein' onward, it distinguishes their alternative names. The phrase 'a person in training who has seen the footprints' up to 'does not delight in future existence': according to one explanation, conceptually differentiated views have already been eliminated and ended, but there are innate false views; because the majority have already been abandoned, it is said that 'there are only residual impressions'. According to a second explanation, conceptually differentiated views are called entanglements, all of which have been abandoned; innate views arise caused by conceptually differentiated views, and are collectively called residual impressions; hence it is said that 'there are only the residual impressions of the conceit of self, and so forth'. 'Defilement of karma and craving' up to 'attracting and assembling future existence' is conceptually differentiated self-love; for those in [the stage of] abandoning through cultivation, by abandoning conceptually differentiated self-view, this craving definitely does not operate; however, there are seeds that have not been abandoned which follow along as defilement. Those beyond training are understandable. Master Da says: Regarding 'there being no entanglements', there are three different explanations. One says: because none are arisen from conceptual differentiation, it is said that there are no entanglements. Question: If so, under which category are those innate ones that arise spontaneously subsumed? Answer: They are gathered under latent defilements (anuśaya). The second explanation says: innate ones also mostly do not arise, hence it says there are no entanglements. The third explanation says: because there is no entanglement of the conceit of self arisen from conceptual differentiation. Why? The self-view that is its basis has already been abandoned, so this conceit of self definitely does not manifest at present. However, the Tripiṭaka Master explains: As for the entanglements abandoned by the path of cultivation, in the text of the treatise they are completely absent; the entanglement and latent defilement of the conceit of self arisen from conceptual differentiation are also absent, because they were previously abandoned in the path of seeing. 'Defiling their mind': one [master] says it is the latent defilement of the conceit of self; one says it is innate afflictions and so forth; one says it is the various active cravings and so forth. A master explains a question: Since the trainee has not abandoned innate views, how could the treatise master say that there are 'only residual impressions of the basis of the conceit of self'? For 'only' is stated in a definitive sense. If one says that they are residual impressions yet active manifestations exist, could one also say that active manifestations exist yet they are only residual impressions? Answer: Now, this fifth division wishes to distinguish that the Great and Small Tripiṭakas and so forth are without difference; it is only later lesser noble ones who take the self according to literal words, and if they adhere to their own views and analyze the true words, they end up creating many obstacles. Therefore, now the treatise master, in order to reveal the Buddha's intention and return it to a single path, expounds the Vastusaṃgrahaṇī. Yet one cannot, because the previous division contains the two views, make this latter division also contain the two views. Why? The meaning of this present text directly explains the Tathāgata's conventional teachings according to characteristics; therefore, innate views cannot be called entanglements of false views, but are spoken of only as residual impressions; because they are subtle, without this division subsuming those two views under the conceit of self. Master Tai says: Because the three levels of trainees do not give rise to conceptually differentiated views, false views have already been abandoned.

24.21

Sixth, explaining the Buddha's forward and reverse order. Herein there are [three sections]: first, directly explaining the Buddha's forward and reverse order; second, generally explaining the limbs of dependent origination; third, clarifying the gradual stages of practice based on the seven purifications.

24.22

First, clarifying that the past Buddhas, and so forth, attained bodhi by reflecting on dependent origination, and after having attained bodhi, they contemplated the forward and reverse principles of dependent origination and dwelt in pleasant abiding in the present life; the present Bhagavān is also like this. This clarifies that from Śākyamuni Tathāgata back through the preceding seven Buddhas, all identically contemplated dependent origination and attained bodhi, and so forth.

24.23

Question: In the past there were immeasurable Buddhas who identically contemplated dependent origination and all attained bodhi; why does it only mention the seven Buddhas, and so forth? Answer: The treatise's doctrine now resolves this: although they were immeasurable, it is like speaking of the seven kalpas of the world as being similar—meaning seven fires pass successively, and thereafter one water [disaster], fire disaster, and so forth; therefore, following this analogy, it temporarily discusses the seven Buddhas. 'How much more so for all the inferior bodhi of others': even when the Buddha attained bodhi, it was still like [reflecting on] dependent origination so that what was not yet realized could be realized, and so forth; how much more so for the bodhi of the two vehicles?

24.24

From here on, generally explaining the limbs of dependent origination: From 'again, in order to truly...' to 'should be known as before': it means contemplating the intrinsic nature of dependent origination, the causes and conditions of dependent origination, the causes and conditions of defilement, the causes and conditions of purification, and purification; these are the five limbs. 'Furthermore, the brief general meaning of this dependent origination': 'relying on the cycle of phenomenal turning, all suffering having a cause' is precisely the cause and condition of cyclic flow. 'Furthermore, relying on the cycle of cessation, all taintless phenomena having a cause' refers to the phenomena of knowledge and abandonment in the quiescent portion of dependent origination. 'Furthermore, the basis for those taints, the various feelings produced by contact with ignorance': feelings produced by contact with ignorance serve as the basis for craving and grasping. 'Furthermore, phenomena having causes' up to 'only have bases and conditions': because an arhat has abandoned the causal and conditional phenomena of afflictions, they only possess the six bases and six conditions.

24.25

Third, clarifying the seven purifications: 'Relying on the seven purifications, gradually cultivating and accumulating them in order to attain unconstructed nirvāṇa': this is the purpose of cultivating the seven purifications. Phenomena of birth and death depend on causes and conditions to be formed, and are called 'constructed'. Nirvāṇa is not like this, and is called 'unconstructed'. Among the seven purifications: first, purification of morality and purification of mind are prior to the path of seeing; third, [purification of] views and fourth, purification by overcoming doubt are in the path of seeing; fifth and sixth are in the path of cultivation; seventh is in the path beyond training. First, purification of morality is the prātimokṣa precepts; purification of mind is attaining the four dhyānas; third, purification of views is the correct view of a trainee in the direct realization of the truths; fourth, purification by overcoming doubt is the complete abandonment of doubt regarding the Three Jewels, which is the four unshakeable confidences; fifth, purification by knowledge and vision of what is path and what is not path is knowing that the path that precedes correct view is the correct path, by which one can abandon the afflictions abandoned by cultivation; sixth, purification by knowledge and vision of practice is, after attaining skill regarding the path and non-path, keeping distant from the non-path and traveling the correct path; seventh, purification by knowledge and vision of the abandonment of practice is, regarding the four kinds of practice on the path of cultivation, knowing in accordance with reality that the first—painful [progress with] sluggish comprehension—is entirely to be abandoned.

24.26

Question: How is this taintless path called 'abandonment'? Below it is explained: because of the meaning of transcendence, it is called abandonment; it is not called abandonment by reason of being disjoined from afflictions. 'The second, painful [progress with] swift [comprehension], and the third, pleasant [progress with] sluggish [comprehension], are partially to be abandoned': the second has the aspect of painfulness, and the third has the aspect of sluggishness; therefore, a portion is to be abandoned. The aspects of swiftness and pleasantness should not be spoken of as abandonment. 'Not merely by this': it is not that by one single purification alone one can attain nirvāṇa. 'Nor apart from this': yet one is not apart from this single purification. Up to here, the four verses explaining dependent origination are concluded.

24.27

From here below, the fifth [section] uses one verse to explain nutriment and the rest. The verse first lists six gates: first, establishment; second, causes and conditions; third, contemplation of the meaning of nutriment; fourth, extremely numerous faults; fifth, defilement; and sixth, the explanation of the word "and so forth".

24.28

In the prose, it first explains establishment. As for there being four dharmas that can nourish the sense faculties and primary elements, and [give] bodily strength: solid nutriment can serve as nutriment for bodily strength. Second, as for joy and pleasure: the mental factor of contact associated with joy and pleasure serves as nutriment for joy and pleasure, not taking contact associated with grief and suffering. Third, single-minded yearning toward agreeable matters: this is the tainted mental volition, which can serve as nutriment for yearning toward all agreeable objects. The fourth serves as the basis of the preceding three nutriments. The phrase "three gates" refers precisely to the preceding three nutriments.

24.29

Second, it explains causes and conditions. The phrase "realm of ignorance" refers to the seeds.

24.30

Third, it explains the contemplation of the meaning of nutriment. As for the passage from "because in the present life this exists" up to "further, at the present time it acts as a condition for connecting to rebirth": the present six sense spheres, when viewed in relation to that future, are called the "preceding limit"; upon dwelling until the end of life, as soon as it impermanently perishes, the six sense spheres of future birth-existence immediately arise in continuation. Among these six sense spheres of the preceding limit, the seed of the consciousness link acts as the projectable condition, and further, at the present time, the consciousness of the newly arisen initial limit acts as the condition for continuing rebirth. As for the passage from "therefore, causes and fruits fall within the conditioned formations" up to "samsaric transmigration is never interrupted": this is explained in terms of location; for instance, a body of the preceding limit in Jambudvīpa performs karma and proceeds to the birth-existence of the subsequent limit in Western Aparagodānīya, and then, on account of the karma-existence performed by that birth-existence body in Godānīya of the subsequent limit, it returns towards the birth-existence of the birthplace in Jambudvīpa of the earlier limit.

24.31

Fourth, it explains the extremely numerous faults.

24.32

Fifth, it explains defilement. Both can be understood from the text.

24.33

Sixth, it explains the gate comprehended by the word "and so forth". As for the phrase "either dwelling on a higher ground or dwelling on a lower ground": this is because the affliction of joyous craving takes either a higher ground or a lower ground as its object. "Māra" refers to the Māra of the sixth heaven.

24.34

Fascicle Ninety-Five

24.35

From here below, the sixth [section] uses one verse to explain "appropriate" and the rest, which illuminates the four truths. The verse first lists twelve gates: first, appropriate [attention]; second, subsumption; third, the truth of origination; fourth, attainment; fifth, characteristics; sixth, crossing over; seventh, activity; eighth, hindrances; ninth, faults; tenth, dark ripening and the rest; eleventh, phrasing and meaning; and twelfth, difficult to attain.

24.36

In the prose commentary, it first explains the gate of appropriate [attention], first in brief and then in detail. In the brief [section], there are two parts: first, it clarifies that if one does not know the truth with wisdom in accordance with reality—due to its being appropriate or inappropriate—one cannot exhaust the taints, whereas if one can know in accordance with reality, one can exhaust the taints. From "it should be known" onward, it identifies the essence of appropriate and inappropriate wisdom. In the detailed explanation, it first explains inappropriate [attention]; second, from "contrary to this" onward, it explains appropriate [attention]. Within the previous [part on] inappropriate [attention], there are four further formulations. In the fourth further formulation, it states: "based on three linguistic matters" and so forth; the phenomena of the three times can give rise to speech and are termed "bases of speech," and hence it says "based on three linguistic matters." As for the passage from "either taking an apprehended matter as an object" up to "or, apart from the conditioned formations, discriminating that there is a self": this introduces four sections, which are explained in sequence below. If one discriminates an apprehended matter as a self, first, it may form the eternalist view, which is evident. Second, it may form the annihilationist view, up to "it is real and eternal": because one posits that the self is annihilated, one says "I do not exist," while that self is real and eternal; these are two views arising with regard to the cognitive object. In the passage from "if it takes an apprehending matter as an object" up to "'now, with myself, I observe myself'": this posits the observing mind that is able to cognize as an eternal self; when a subsequent mind-moment takes the preceding apprehending mind-moment as an object, it says "I observe myself," taking the apprehending mind as an object to form one view. In the passage from "or asserting 'my self previously existed but now does not'" up to "observing non-self": the second takes the apprehending mind as an object to form [the view of] annihilation, asserting that "my self previously existed, but observing [it now], it does not exist"; this is the second view. In the passage from "or again, directly taking the matter of apprehension as an object" up to "'in the past there was a self'": taking the apprehending mind as an object, [it asserts that] now, apart [from this], there is no self, but in the past there was a self; this constitutes three views arisen from positing the apprehending [mind]. Together with the two views arisen from the previous positing of the apprehended, they combine into five views; thus it says, "such is the brief exposition of the five distinct characteristics of the apprehended and apprehending." As for the passage up to "that is to say, discriminating that there is a self in the conditioned formations of the three times": this is the third [section], positing a self in identity with the conditioned formations. As for the passage "further... discriminating that there is a self": this explains the fourth section, positing a self [both in identity with and] apart from the conditioned formations, and it is on account of this fourth positing. Next, it explains the alternative names for positing a self: first, either performing actions oneself is termed 'an agent', or [asserting that] another, like Maheśvara, causes them to be done is termed 'a co-agent'; second, 'an originator' and 'a co-originator'; third, 'a producer' and 'a co-producer'; fourth, either giving rise to speech based on one's own or another's seeing, hearing, sensing, and knowing is termed 'a speaker', or enjoining one's wife, children, and so forth to stay in their place is also termed 'a speaker'; fifth, 'an experiencer' and 'a co-experiencer'; sixth, either performing various karmas in the past and experiencing various ripenings is termed 'an experiencer', or saying that it can cast off this aggregate and connect to another aggregate. The above six alternative names are all positing a self apart from the conditioned formations as the agent and experiencer. As for "if it were otherwise, since there is no self, how could the aforementioned activities of karma be accomplished?": this is the second, the basis from which views arise. As for "this is named the sixth, improper attention and reflection" and so forth: Jing says, from the beginning of the fascicle up to this basis from which views arise, there are altogether six kinds of improper attention. Master Da says: within the previous positing of a self in identity with the aggregates there are five characteristics, and adding the positing of a self apart from the aggregates makes the sixth. From "such" onward, it concludes that the preceding views are all the view of selfhood. From "due to the ability to obstruct" onward, it explains the faults of generating views. From "contrary to this" onward, it reverses the faults to explain the benefits gained.

24.37

Second, it explains the gate of subsumption: first, it refutes the external assertions; second, from "it should be known" onward, it exhorts understanding of the correct doctrine.

24.38

In the former [part], the outsider says: "The four noble truths are merely cognitive spheres that generate wholesome [states], but do not subsume wholesome dharmas." Now, it refutes this comprehensively, saying: "Do not speak thus. Why is this? Immeasurable wholesome dharmas all reduce to the four truths." In exhorting understanding of the correct doctrine: first, it briefly establishes the main thesis; next, it opens the sections and explains them in detail; third, it generally concludes the opening of the sections. In the explanation, "further, because they cultivate mindfulness of the body" is one section heading; the class of observation is the second, and the class of calming is the third.

24.39

They are explained in sequence below. For example, the stage of cultivating the practice is precisely the wholesome [roots] leading to liberation; the stage of having completed the task is in the [stage] of the non-learner, termed the stage where what was to be done has been done.

24.40

Below, it clarifies the cultivation of mindfulness of the body in terms of the two stages. Accompanying the contemplation of the five aggregates, the four applications of mindfulness are all called mindfulness of the body; because contemplation of the physical body is called "body" and they are all termed "body." At first, one takes the physical body as an object, or again, when contact that is designation-based, resisting, agreeable, and disagreeable manifests due to another.

24.41

Below, it clarifies that upon encountering the two conditions—unfavourable and favourable—one merely generates appropriate feeling, perception, formations, and consciousness, which takes the name-body as an object. Next, it clarifies contemplation; the textual phrasing can be understood. The cognitive object of the contemplating mind—such as the perception of only the six elements—merely takes the five aggregates and the sphere of the four applications of mindfulness as its object; there is no other distinct dharma.

24.42

Next, it clarifies calming. As for the phrase "the simile of the saw," there are two explanations. One says: even if practitioners have their bodies sawn with a saw, they can still resolve not to retaliate against hostility. The second says: a saw functions to cut wood, and its teeth are never not blunted, unlike knives and swords; when cultivating patience, it is also like this: one must not blunt the teeth of forbearance with hostility; hence it is called the simile of the saw. As for "cultivating the practice of heedfulness subsumed by the four branches as explained previously": first, guarding the body well; second, guarding the sense faculties well; third, firmly abiding in mindfulness; and fourth, attaining the supramundane path.

24.43

Third, in explaining the truth of suffering: regarding the phrase "from four causal conditions up to the hundred and eight craving-conducts," craving alone is singled out because it is by the dissemination of that craving that the various afflictions arise, initiate karma, and bring about rebirth. Regarding "What are the five kinds of self-pride?" Master Jing says: "Because view of self has not yet been perpetually abandoned up to in the six sense bases"—this phrase is general and constitutes the first; "up to not yet being impaired by decline and old age, up to 'I am as of old'" is the second; "if that one again... up to if endowed with fair complexion and great strength, 'I am now magnificent'" is the third; "if contrary to this, 'I am not magnificent'" is the fourth; "if impaired by decline and old age... up to 'I am now transformed'" is the fifth. Master Da says: Regarding the five arisings of self-pride: 1. "because view of self... up to 'as of old'" posits a self in the unchanging six sense bases; 2. "if that one again... up to without eloquence" posits a self in that which is either changing or unchanging; 3. "if endowed... up to magnificent" posits [a self] in the magnificent six sense bases; 4. "if contrary... up to not magnificent" posits a self in the unmagnificent six sense bases; 5. from "if impaired by decline and old age" downwards posits a self in relinquishing decline and old age. Because self-pride arises from these five views of self, there are five. There is another explanation: 1. the six sense bases of time, because the life faculty is provisionally established relying on the six sense bases, which is sustaining life; 2. relying on exquisite complexion; 3. relying on great strength; 4. relying on well-being; 5. relying on eloquence. Thus, the self-pride arisen on the basis of the five resultant limbs is called the five kinds of self-pride. "What are the differences in intrinsic nature? Namely, relying on these five kinds of self-pride, one gives rise to craving for existence and craving for non-existence"—this is the coarse division into two. "Moreover, that craving for existence functions with differences of weak, medium, and strong grades, etc."—this is the fine division. Regarding "therein non-existence... up to has no three grades," Master Jing says: In principle, craving for non-existence, since it arises through deliberate investigation, ought also to have three grades, just as conceptualized self can lack three grades; here it considers one aspect, and therefore says it is solely of the strong grade. Master Da says: By this text we verify and know that craving for non-existence arises exclusively from conceptualization and is not innate; this text speaks in contrast to innate [affliction], hence it lacks three grades, but with respect to its own category, it is not without the differentiation of three grades. "Weak craving for existence, namely toward the future, wishing 'May I exist'" is 1: wishing that I myself exist. "Toward the six sense bases, wishing 'May they be mine'" is 2: wishing for my possessions. "'In just such a kind, wishing may I exist,' etc." is 3: explaining that having presently obtained a good kind of body, one further wishes to obtain that kind again in the future. "'In a different kind from this, wishing may I exist,' etc." is 4: explaining that toward a present bad body, one wishes in the future to obtain an exquisite body of a different kind. "Medium craving for existence... up to wishing 'May I come to exist'"—the first is wishing that I exist. "'Toward the six sense bases'" is wishing for my possessions; "in just such a kind, in a different kind from this" are to be distinguished as in the lower-grade craving for existence before. "Strong craving for existence... up to craving of four aspects is called strong craving for existence"—the high-grade craving for existence also has four kinds: 1. wishing "May I exist"; 2. "May the six sense bases exist"; 3. "In just such a kind"; 4. "In a different kind from this," like the middle and lower two grades of craving above. Regarding "Explaining the differences in intrinsic nature of these five kinds of craving... up to eighteen craving-conducts, etc.," because they arise based on the five prides, there are five feelings. Master Jing and others say: The eighteen craving-conducts are produced dependent on eighteen feelings, namely six griefs, six joys, and six equanimities. According to the Hīnayāna treatises, craving is produced after the six griefs and is not associated with them, whereas craving is simultaneously associated with joy and equanimity and is also produced after joy and equanimity. Now in the true principle gateway of the Mahāyāna, craving is associated with grief, taking the external six dusts as objects for the eighteen craving-conducts just as relying on the six sense faculties. "This distinction refers to positing self internally, and externally also positing what belongs to self to give rise to pride... up to also positing what belongs to self toward phenomena; the rest should be understood as before according to the case"—just as positing the internal six [bases] gives rise to craving for existence and craving for non-existence, where craving for existence has three grades and non-existence is solely of the strong grade, and within the three grades of craving for existence each gives rise to four kinds of craving, the principle of difference in positing what belongs to self with respect to the external six sense bases is analogized to the explanation of the internal six realms before; hence it says "it should be understood as before." "Such eighteen" are the eighteen cravings arisen among the six external sense fields. "Combined with the former craving-conducts" means that within the internal six sense bases there are also eighteen cravings, so stated together there are thirty-six craving-conducts. Master Tai says: One's own body is called the internal bases; because one gives rise to eighteen cravings with the eighteen dhatus as objects, there are eighteen cravings. Another's body is called the external bases; taking another's eighteen dhatus as objects one also gives rise to eighteen cravings. Combining the external bases' eighteen with the internal bases' eighteen, there are thirty-six cravings. "Differences of time" means that in each of the three times there are thirty-six cravings, and so there are one hundred and eight kinds. Moreover, regarding "herein there is no differentiated characteristic... up to all are craving," all objects of affliction are sought after, and are universally termed craving. The various names below all explain the different names of craving in the sūtras.

24.44

Fourth, in explaining attainment, there are three further sections: first, explaining realization through five characteristics; second, explaining the four kinds of yoga; third, distinguishing the characteristics of the truths.

24.45

In the first: 1. "attaining the focal object" refers to the four noble truths. 2. "Attaining the means" refers to the knowledge of twelve aspects properly turning with three turnings with respect to the four truths. Regarding "the very first turning... up to is called knowledge (jñāna), awakening (bodhi)," the past is called knowledge, the future is called illumination (vidyā), and the present is called awakening; hence it says that in sequence this is the turning that demonstrates the characteristics. "The second turning"—this is the turning that exhorts, situated in the path of cultivation. "The third turning"—this refers to the stage of non-learning, having already attained the knowledge of exhaustion. This is also systematic and differs from the Hīnayāna treatises, where each single truth undergoes three turnings—namely, first in the path of seeing with respect to the truth of suffering, up to completing the three turnings regarding suffering at the stage of non-learning, returning then to the path of seeing to perform three more turnings regarding the truth of origin, and so on up to the truth of the path. Venerable Dharmatrāta said: "I cannot now endure such phrasing. Although it is the holy teaching, the phrasing is inverted; having seen the truth of suffering one should not produce the faculty of having known, only to produce again when seeing the truth of origin the faculty of knowing what is not yet known, etc. Here one should universally observe the four truths in each single faculty."

24.46

"3. Attaining what is to be attained" refers to bodhi; "4. having attained it, causing others to generate deep faith and understanding in one's own realization." "5. All attain realization" means that all five persons attain the fruit of non-learning. The fifth, causing others to generate faith and understanding in another's realization, is intelligible.

24.47

Second, in explaining the attainment of means, there are briefly four kinds of yoga. Regarding "excellent means... up to what is subsumed under these two is named non-negligence," Master Jing says: This text takes the two dharmas of mindfulness and wisdom as non-negligence, whereas the preceding Maulī Bhūmiḥ and the Abhidharma take the three wholesome roots and vigor as non-negligence. Master Tai also says: Excellent means is non-negligence, and non-negligence takes the two dharmas of mindfulness and correct knowledge as its essence, unlike the four kinds of yoga in other texts. Master Da says: Question: What is the reason for the difference between the two texts? Answer: It is simply that all wholesome dharmas are non-negligence; each takes a different sense, and therefore it is like this.

24.48

Question: If all wholesome dharmas are non-negligence, why are these dharmas singled out? Answer: Because the function of these is strong, they are singled out.

24.49

Third, in explaining the characteristics of the truths: the truth of suffering is like various illnesses, etc., as is clear from the text.

24.50

Fifth, in explaining characteristics, there are ten faults: Jing, Da, and others say: 1. the ultimate śramaṇas and so forth do not acknowledge them as śramaṇas and so forth; 2. they are also not counted as śramaṇas and so forth; 3. they are not yet freed from manifold sufferings; 4. they are also not yet freed from the bad destinies; 5. they are capable of abandoning the training precepts; 6. they are incapable of realizing superior dharmas; 7. they seek other fields of merit; 8. they are incapable of abandoning, transcending suffering upon suffering, and attaining the fruit of never returning; the ninth and tenth together form one clause, which is the text from "in the present dharma" downward. Other masters explain: the first five are the same as established by former masters; the sixth is not realizing the noble path; the seventh is not realizing the fruit of the path; the eighth, for the sake of heading toward good destinies, is seeking other fields of merit, namely non-Buddhist seers and the like; the ninth is being unable to realize the third fruit; the tenth is being incapable regarding [nirvāṇa] without remainder.

First 50 of 368 passages. Read on

Linked texts (1)

瑜伽論記 — Classical Chinese