瑜伽論記 6

English (machine translation) 6

Language: English

"Cultivation" refers to repeated practice: it is cultivating antidotes through the wisdom produced by supreme absorption (samādhi). The wisdom that understands principles and phenomena, which is produced based on absorption, is called the "wisdom arisen from cultivation."

6.5

This wisdom, its associated minds and mental factors, as well as the fruits attained—whether conditioned or unconditioned—are all the essential substance of this stage.

6.6

The main text is divided into two parts: first, summarizing the preceding and questioning the subsequent; second, providing the proper explanation in response to the question.

6.7

Within the explanation, there are three parts: first, listing the four bases; second, broadly explaining them by subsuming them under seven factors; and finally, concluding the establishment of the stage arisen from cultivation.

6.8

In the broad explanation subsuming them under seven factors, the seven factors are first listed in summary according to their subsumption, and then their characteristics are differentiated in detail.

6.9

The initial passage has three parts: first, the heading; next, the enumeration; and finally, the conclusion.

6.10

"Bases" refers to locations, for cultivation reaches fulfillment only when relying on the four meaningful bases. First, the base [where] the internal essence and external conditions must be fully complete; second, the causal conditions, which are the skillful means for practicing mundane and supramundane cultivation; third, yoga of cultivation, which is the actual substance of true cultivation; fourth, the fruits of cultivation, which are the mundane and supramundane fruits of conditioned and unconditioned virtues obtained due to cultivation.

6.11

As for the subsumption by seven factors: first, perfection of birth is the base of cultivation; second, perfection of hearing the true Dharma; third, having nirvāṇa as the foremost; and fourth, the maturation of wisdom capable of ripening liberation—these three above are called the causal conditions of cultivation; fifth, cultivating antidotes is called yoga of cultivation; sixth, mundane purity; and seventh, supramundane purity are called the fruits of cultivation.

6.12

In differentiating the characteristics of the seven factors in detail, because they are subsumed under the four bases, they are accordingly divided into four parts.

6.13

Within the first base of cultivation, perfection of birth, the text has three parts: first, differentiating perfection of birth; next, the base of yoga of cultivation that can subsume the four factors; and finally, concluding that perfection of birth neither adds to nor subtracts from the extensive meaning of the holy teachings.

6.14

The first section also has three parts: first, asking and identifying the ten kinds; next, explaining them individually; and finally, concluding them in summary.

6.15

Regarding "moreover, residing in the central land, not being born in borderlands, and so forth": Master Tai says, "Only Central India is called the central land; the other four Indias, although the four assemblies travel back and forth within them, are all called borderlands. Dasyu has no exact equivalent in translation; although [they] possess discriminative awareness, it carries the sense of being obstinate and refractory. Mleccha also has no equivalent in translation; lacking discriminative awareness, it carries the sense of being dull and ignorant. In these latter two places, the four assemblies do not travel, nor do noble ones dwell. Since there is a distinction between having and lacking awareness, they are divided into four places: first, Central India, because the Buddhas of the three periods of time are born here, it is called the central land; second, the [other] four Indias, where although no Buddha appears, the four assemblies travel back and forth to transform and guide; third, regions outside the four Indias, where during the Buddha's lifetime no Buddha or four assemblies appeared to travel, yet [the people] possess discriminative awareness, such as the Tang lands and the like, which are called Dasyu lands; fourth, barbarian tribes such as the Yi, Di, Rong, and Qiang, which are called Mleccha."

6.16

Jing and Ji explain alike: According to the common worldly conventions of the Western Regions, only the five Indias are called the central land, and all the rest are borderlands; in terms of the transmission of the Buddha's Dharma, only Central India is called the central land, and the rest are called borderlands. Venerable Jing also says: "Mleccha means 'delighting in defilement and impurity,' such as the Turks (Tujue) and others. Dasyu refers to base and lowly classes, which refers to the various countries east of the Pamir Mountains (Congling)."

6.17

Master Ji says: "Dasyu refers to petty, low, evil, vulgar, and base classes. Mleccha means those who delight in defilement and impurity. According to the 'Leather Khandhaka' of the Dharmaguptaka Vinaya, when Mahākātyāyana was in the country of Avanti, he sent Śroṇa Koṭīkarṇa to inquire after the World-Honoured One at Mount Gṛdhrakūṭa and request five matters. Among them, one was requesting that in borderlands five persons may confer ordination, and the Buddha permitted that in the country of Avanti a group of five persons who uphold the Vinaya could confer full ordination. If there are other regions, it is also permitted: 'other regions' refers to the east, where there is a country named Baimutiao, beyond which it is permitted; to the south, there is a stūpa named Jingshan, beyond which it is permitted; to the west, there is a mountain named Iśirṣi Hermit-Clans Mountain, beyond which it is permitted; to the north, there is a country named Zhufang, beyond which it is permitted. As for Baimutiao, Vinaya Master Daoxuan says: 'During the Liang dynasty, [envoys] came from the northwest to pay court to Liang.' In accord with that Vinaya text,"

6.18

"the central land seems to extend across multiple places and is not restricted to Central India."

6.19

From "perfection of hearing the true Dharma" onward, the second [base], the causal conditions of cultivation, is explained; it is divided into three parts: first, broadly explaining the three factors; next, from "moreover, having explained the three factors in their proper sequence..." onward, concluding that the extensive teachings are neither deficient nor excessive; and finally, from "furthermore, these three factors should be known as the causal conditions for the yoga of cultivation..." onward, concluding that the three factors are subsumed under the causal conditions of cultivation.

6.20

Regarding "moreover, proper exposition of the Dharma is briefly of two kinds, namely, conforming [to truth] and being undefiled; when explained extensively there are twenty, as will be explained in the Bodhisattvabhūmi": this proper exposition of the Dharma conforms to the tathatā revealed by the two kinds of emptiness, and it is expounded for others without expectation [of reward], and is therefore undefiled.

6.21

In "having nirvāṇa as the foremost," there is first a question, next an explanation, and finally a conclusion of the extensive meaning. The explanation is divided into two parts: first, explaining the characteristics of having nirvāṇa as the foremost; next, explaining the five superior benefits obtained thereby. The first text also has two parts: first, generally clarifying that having nirvāṇa as the foremost means hearing the true Dharma not for other conditions; next, explaining its status as foremost through ten progressive stages. Within the latter there are two: first, setting forth the ten progressive stages; second, having nirvāṇa as the foremost.

6.22

Below, it then explains the ten progressive stages. The ten progressive stages are: 1. taking wisdom arisen from hearing as the cause; 2. giving rise to three kinds of faith regarding the path and the fruit of the path—first, faith in the true reality, next, faith in true discipline, and finally, faith in one's own capability, as in the Vijñaptimātratāsiddhi; 3. staying aloof from clamour and all unwholesome reflections; 4. the wisdom arisen from reflection that directs toward definitive goodness; 5. being able to enter the two skillful means of cultivation; 6. realizing the wisdom arisen from cultivation; 7. giving rise to delight and aversion regarding saṃsāra and nirvāṇa; 8. entering the direct realization of truth, which is liberation for those in training; and 9. repeatedly cultivating the path, which is liberation for those beyond training. The first five precede mindfulness and the contemplation of impurity; the next one is at the stage of the contemplation of impurity and mindfulness; the next one is in the four wholesome roots giving rise to delight and aversion regarding saṃsāra and nirvāṇa, which is contemplation of the four truths; and the last two can be known. With respect to these nine kinds, having nirvāṇa without remainder as their foremost, one thereby realizes [nirvāṇa] without remainder, which is the tenth; or, alternatively, the above nine kinds

6.23

have nirvāṇa with remainder as their foremost, which is called the fulfillment of liberation, and this very liberation has nirvāṇa without remainder as its foremost.

6.24

The "five superior benefits" are: two benefits at the time of hearing the true Dharma, two benefits at the time of cultivating right practice, and the realization of the limit of suffering.

6.25

"The maturation of wisdom capable of ripening liberation" contains two parts: first, a question; and next, an answer.

6.26

The answer has three parts: first, clarifying that tranquility and insight are matured through wisdom; next, clarifying that drawing close to good spiritual friends and training in the three trainings are matured through wisdom; and finally, clarifying the ten dharmas that mature the wisdom capable of ripening liberation.

6.27

"Liberation" refers to the fruit; "capable of ripening" refers to the causes, namely tranquility, insight, and so forth. Both this fruit and these causes are what is ripened, and wisdom is that which ripens; because it is capable of ripening them, it is called the "maturation of wisdom." Regarding "because wisdom in the concentrated mind operates purely regarding the objective domain of the knowable": this explains how the factor of śamatha is accomplished through wisdom. If the concentrated mind lacks wisdom, its realization of the objective domain is unclear and hindrances and taints are not eliminated; because wisdom provides realization and can eliminate hindrances, the concentrated mind reaches fulfillment; hence it is called "accomplishment through wisdom."

6.28

Second, from "moreover, the factor of vipaśyanā..." onward, in explaining how relying on good spiritual friends to cultivate the three trainings is matured through wisdom, there is first a statement, and then an explanation. In the statement: it means that the initial arising of wisdom arisen from cultivation must be embraced by good spiritual friends; second, embraced by śamatha; and third, embraced by the perfection of śīla. Because it is the initial arising of wisdom arisen from cultivation, it is not said to be embraced by wisdom arisen from cultivation; or, because it is the initial arising of wisdom arisen from hearing, it is not said to be embraced by wisdom, since there is not yet an active, manifest skillful wisdom. If it is wisdom arising later, in principle it is also embraced by wisdom.

6.29

Next, in the individual explanations, it only explains being embraced by good spiritual friends and by śīla, without explaining being embraced by absorption, because the aforementioned accomplishment of tranquility is precisely this. Regarding "embraced by good spiritual friends": when one is embraced by good spiritual friends who expound the Dharma, because one possesses wisdom, one has understanding with respect to the expounded Dharma and the knowable objective domain. Regarding "embraced by śīla": through embracing śīla, when others raise offenses based on the three grounds (seeing, hearing, suspecting), because one possesses wisdom, one can endure reproach and debate.

6.30

Third, in the explanation of the ten dharmas that mature the wisdom capable of ripening liberation from "furthermore, relying on the real nature of the knowable..." onward, there are two parts: first, distinguishing the ten kinds; and second, concluding that these ten kinds gradually bring about the fulfillment of liberation.

6.31

Regarding the ten kinds: 1. having the desire to understand the real nature of objects; 2. delighting in hearing the Dharma; 3. immediately raising questions; 4. hearing profound principles of the Dharma never heard before; 5. clarifying the principles of the Dharma and removing previous doubts; 6. being able to see perils and deeply disdaining worldly prosperities; 7. not generating longing or delight for worldly prosperities; 8. generating right aspiration in the mind to eliminate dharmas of bad destinies; 9. cultivating all wholesome dharmas to eliminate all afflictions; 10. generating right aspiration in the mind to attain their fruit and purity of mind. Through these, liberation is gradually fulfilled.

6.32

In the conclusion that the three factors extensively subsume the holy teachings without being deficient or excessive, regarding "such extensive meanings of the holy teachings of the three factors, namely the sets of ten, and so forth": Venerable Jing says, "Previously, in the fourth section, the ten dharmas were differentiated to bring about the accomplishment of wisdom, and because wisdom is accomplished, liberation is accomplished. Now, in this subsequent passage, it comprehensively clarifies accomplishment in terms of the mutual completion of the preceding various approaches: through the second factor among the seven, the perfection of hearing the Dharma, one attains the third, perfection of having nirvāṇa as the foremost; and through the perfection of having nirvāṇa as the foremost, one attains the fourth, the maturation of wisdom capable of ripening liberation."

6.33

In this way, within the three factors of the Buddha's holy teaching, each broad gate is distinguished by ten gates; hence it is said, 'Regarding the broad meaning of the holy teaching in these three factors, it means ten times ten,' and so on. That is to say, the three factors each have ten meanings and gates of distinction, which is called 'ten times ten.' [Kuiji] says: 'First, because one hears the true Dharma, whatever one cultivates takes nirvāṇa as supreme. What one cultivates and learns in this way can accomplish those stages of liberation and so forth; all of these are accomplishments of wisdom. In the latter two, preceded by hearing the two kinds of Dharma and taking nirvāṇa as supreme, there are ten dharmas operating.'

6.34

'Within the accomplishment of wisdom there are ten gradations; therefore, in concluding the broad teaching it is named "ten times ten," which does not mean that hearing the true Dharma also has ten.' Therefore, within hearing the true Dharma, there is no conclusion of the broad teaching as having neither excess nor surplus; the latter two have such a conclusion.

6.35

Among the seven factors, the fifth, 'cultivation of antidotes,' is the third, 'cultivation of yoga,' among the four bases. The text is divided into four parts: first, a question with a general overview; next, a detailed explanation following [each part]; third, showing that cultivation of antidotes is cultivation of yoga; fourth, concluding that the broad teaching has neither surplus nor excess. In the detailed explanation, there are three parts: first, explaining the ten kinds of cultivation across the three stages; second, the passage from 'Moreover, the perception of impurity is briefly of two kinds' downward, which follows the preceding difficult explanations; third, the passage from 'Moreover, for one who cultivates various perceptions through correct expedient means, there are those capable of eradicating the various desires to be counteracted' downward, which explains the cultivation of antidotes that is greatly beneficial. The first text has two parts: first, listing the three stages, and then explaining the ten cultivations. In explaining the ten cultivations, the text has three parts: first, explaining the two perceptions of impurity and impermanence; second, the passage from 'Moreover, the four tasks of a renunciant' downward, explaining the four perceptions of impermanence, suffering, and so forth; third, the passage from 'Moreover, in secluded dwelling in solitude' downward, explaining the four perceptions of light and so forth.

6.36

Regarding the ten kinds of what is to be counteracted, Jing says: 'In the lay stage there are two: first, giving rise to greed toward one's wife, which is counteracted by cultivating the contemplation of impurity; second, giving rise to affection toward other relatives and various wealth and treasures, which is counteracted by cultivating the contemplation of impermanence.'

6.37

'In the stage of renunciation there are four, and in the stage of seclusion there are also four; hence they make ten kinds.' [Kuiji] says: 'First, the lay person has lustful greed and enjoyment-affection. Second, having renounced, one is agitated by discursive thoughts and does not give rise to joy; to eliminate lustful greed one cultivates the perception of impurity, and to eliminate enjoyment-affection and the non-arising of joy one cultivates the perception of impermanence. This shows that the perception of impermanence is cultivated throughout both the lay and renunciant stages. Because the two eliminators eliminate the two objects of elimination, it is said "in sequence," not that the lay and renunciant stages being two is called "in sequence."'

6.38

In the four perceptions of impermanence, suffering, and so forth, there are three parts: first, explaining the four tasks; next, explaining the four [states] to be counteracted; last, explaining the four dharmas that are antidotes.

6.39

Below this, the remaining eight states to be counteracted and their antidotal dharmas are: after renouncing, even if joy arises, there are sluggishness, indolence, and so forth, which make four; and in secluded dwelling in solitude, in the class of tranquility and insight there is a darkened mind and so forth, which make four. Therefore, among the renunciants, with respect to the four tasks, four kinds of obstacles arise; to eliminate them, one cultivates the four perceptions of impermanence and so forth.

6.40

In the four perceptions of light and so forth, there are two parts: first, explaining the four [states] to be counteracted; afterward, explaining the four perceptions.

6.41

Regarding 'Third, having a mind with the mark of agitation conforming to birth; to counteract this, one cultivates the perception of cessation': all conditioned phenomena arise and cease, continually moving, which is called the perception of the movement of birth. Now, seeing that perception is called 'having the perception of movement conforming to birth.' Therefore, to counteract this, one cultivates the perception of cessation because it is free from transition and movement. Alternatively, repeatedly giving rise to joy and delight toward future birth is called 'the perception conforming to movement'; to counteract this, one cultivates the perception of cessation, so that future existence will not arise and there is no mind of wishing for delight. Although there are two explanations, the former interpretation is superior.

6.42

From 'Moreover, the perception of impurity is briefly of two kinds' downward, the second part, which pursues the preceding difficult explanations, is divided into three: first, explaining the first mark of impurity in the lay state; next, explaining the perception of suffering cultivated with respect to impermanence in the renunciant state; third, explaining the cultivation of the perception of light in secluded dwelling in solitude. In the perception of impurity, there are three parts: first, listing the two powers; next, explaining the two obstacles; last, explaining that the antidotal dharma eliminating these is greatly beneficial.

6.43

'Discerning' means correct deliberation; 'cultivating' means initiating cultivation and practice.

6.44

In explaining the obstacles, first it distinguishes the obstacles, and then concludes them. Among the five obstacles, 'approaching females' means frequently approaching women. 'Losing mindfulness in an overt place' means encountering superior, manifest sensory objects in front of a crowd. 'Heedlessness while staying in concealment' means giving free rein to deviant thoughts when dwelling alone in a secluded place. 'Pervading concealed and overt places due to the power of habituation' means that due to this habituation, in concealed or overt places, one loses mindfulness and is heedless. 'Although applying expedient means...' means that when cultivating impurity, deviant thoughts become dominant and the mind follows the perception of purity.

6.45

Regarding the seven kinds of obstacles, '1. the scattered nature of the mind regarding what was originally done': Jing says: 'This is the distraction of fundamentally engaging in desire and greed.' Tai says: 'Recalling the actions originally performed, the mind becomes scattered; thus it obstructs the cultivation of wisdom.' [Kuiji] says: 'Whenever performing that action, the mind gives rise to distraction.'

6.46

'2. The nature of heading toward the operation of what was originally done': Jing says: 'It is the greed of the expedient means for engaging in distraction.' Tai says: 'Recalling the actions originally performed and heading toward creating them also obstructs the cultivation of wisdom.' [Kuiji] says: 'When about to perform that action, giving rise to the operational functioning of wishing and heading toward it.'

6.47

'3. The lack of skillfulness in expedient mental engagement, and so forth': Jing says: 'Like children today whose greedy minds want to take the food and drink of the Buddha and the Saṅgha, not understanding how to be respectful and diligently question the master about what is an offense and what is not.' [Kuiji] says: 'Like an ignorant person using the property of the Three Jewels; because they do not respectfully serve masters and companions and diligently ask questions, they do not understand expedient means.'

6.48

'4. Not guarding the sense doors, so that although residing in a secluded place, one is still confused by defiled discursive thoughts. 5. Not knowing moderation in food, so that the body is not attuned. 6. Being disturbed by discursive thoughts, so that one does not delight in tranquility. 7. Because the body is not attuned, not cultivating the class of wisdom to observe phenomena. All such dharmas to be counteracted should be known to be generally stated in one gate as twelve, and in one gate as fourteen.' Jing and [Kuiji] agree in saying: 'Speaking of the two specific obstacles, five former and seven latter, they are called twelve. Combining the general and specific, two generals are added—namely, the obstacle to discernment and the obstacle to cultivation; hence they become fourteen.' Tai says: 'Namely, among the latter seven dharmas, not respectfully asking and the sense doors being perturbed: if combined as one, there are only seven dharmas; if distinguished into two and defiled discursive thought is made three dharmas, it is therefore said to be fourteen.'

6.49

In explaining the perception of light, there are three parts: first, generally explaining that this takes the light of the Dharma as its object; next, explaining the eleven dark obstacles to be counteracted; third, revealing the contrary, antidotal white dharmas.

6.50

'Because doubt pursues in this way' concludes the initial dark obstacle. 'Because it obstructs the causes and conditions capable of dispelling doubt' concludes the latter three obstacles: diligence with little sleep, proper eating so that the body is harmonious, contemplation of the dharmas of truth, not desiring mixed dwelling, and proper mental engagement are the causes and conditions capable of dispelling doubt; because the latter three obstruct these, they are said to 'obstruct what can dispel doubt.'

6.51

The seven dark dharmas eliminated by the wisdom arisen from cultivation are: 1. torpor; 2. restlessness; 3. excessive joy; 4. dharmas associated with the two kinds of fear and anger, and so forth; 5. generating verbal investigation and reflection; 6. improper thinking and mental distraction; 7. deviant conceptual fabrication. These are, in order, the dark obstacles eliminated by the seven kinds of cultivating wisdom.

6.52

From 'All kinds of worldly purity' downward, it explains the fourth, the fruition of cultivation. The text is divided into two parts: first, explaining the two purities; afterward, concluding the fruition of cultivation.

6.53

The first part is again divided into two: first, explaining the sixth factor, worldly purity; afterward, explaining the seventh factor, supramundane purity.

6.54

The first text is again divided into two: first, explaining the marks in detail; afterward, concluding that worldly purity exists only in the true Dharma and not among the non-Buddhists.

6.55

The first text has three parts: 1. asking and listing the three names; 2. explaining them individually; 3. concluding that the broad teaching has neither excess nor surplus.

6.56

In explaining the three individually: initially attaining the preliminary concentration of the first dhyāna is called 'attaining samādhi'; attaining the fundamental stage is called 'perfection of samādhi'; being free from defilements and obstacles and separately producing the pure and clear supernormal knowledges and wisdom is called 'mastery in samādhi.'

6.57

In 'attaining samādhi,' it is divided into four parts: first, explaining the specific marks of what is to be counteracted and the antidotes; next, explaining that attaining it means attaining the preliminary stage; third, concluding that the broad teaching has neither excess nor surplus; fourth, concluding that worldly purity abides in the true Dharma.

6.58

In attaining [samādhi], the first text has two parts: first, explaining the twenty dharmas to be counteracted; afterward, revealing the antidotes.

6.59

The first text again has two parts: first, explaining the twenty obstacles; afterward, explaining the dharmas capable of obstructing the four marks.

6.60

The first text has three parts: first, indicating; next, explaining; afterward, concluding.

6.61

In the perfection of samādhi, there are three parts: first, explaining the ten marks; next, concluding the perfection as entering the fundamental stage; afterward, concluding the broad teaching.

6.62

The ten marks are: 1. the vow for the perfection of superior concentration; 2. possessing the superior virtues of concentration; 3. energetic exertion; 4. subduing attachment to form; 5. when good is not yet complete, cultivating it is still superior to another's evil; 6. having no clinging mind toward birth in pure heavens; 7. not humbling oneself, but uplifting and increasing cultivation; 8. conforming to the two cultivations; 9. requesting the true Dharma; 10. giving rise to delight in tranquility and insight.

6.63

In mastery in samādhi, there are two parts: first, explaining the marks of mastery; afterward, concluding the broad teaching.

6.64

The first text has three parts: first, indicating that although perfected, one lacks mastery, and through correct observation one will attain mastery; next, explaining the twenty-two marks across the four bases; afterward, the passage from 'That person, with respect to these four bases...' downward explains the marks of mastery.

6.65

In the second text, there are two parts: first, listing the four bases; afterward, the passage from 'Due to shaving off hair and beard...' downward explains the twenty-two marks.

6.66

The four bases are: 1. taking a vow to accept a humble appearance, deportment, and requisites; 2. taking a vow to accept the prohibitive morality; 3. taking a vow to diligently cultivate wholesome dharmas; 4. for the sake of severing all suffering, when accepting the preceding three bases, one should correctly observe that all suffering pursues one. Among these four bases, the first three each give rise to five marks, and the fourth base gives rise to seven marks.

6.67

The five marks of the first base are: 1. shaving hair and beard; 2. abandoning secular beauty and adornments; 3. wearing dyed robes. These three marks arise from the vow to accept a humble appearance. Furthermore, deportment and requisites each constitute one, making five.

6.68

Regarding the five marks of the second base, Tai says: 'In general, based on the five marks, they do not exceed two kinds: first, immediately upon renunciation, abandoning two matters, which constitute two marks; thereafter, cultivating this has three marks: first, not transgressing the precepts; second, because oneself has no transgression, skillfully pointing out others' offenses; third, having a defect in precepts, being able to repent after having done it.'

6.69

Jing and [Kuiji] explain together: '1. Manifesting the brief abandonment of two matters; 2. not having to reproach oneself earnestly, and others not rebuking and expelling one; 3. if there is a transgression, not taking it lightly, and on account of this defect and transgression, immediately reproaching oneself earnestly; 4. being able to repent and remove an offense when expelled by others; 5. toward one who points out an offense, having no hatred or resentment, and personally reforming oneself.'

6.70

The five marks of the third base are self-evident according to the text.

6.71

Regarding 'the fourth, being pursued by suffering, should be observed through seven marks': Tai says: 'One must consult the Commentary to count the seven marks.'

6.72

Jing says: 'The suffering of the bad destinies is one; the suffering of birth, aging, sickness, and death are another four, which added to the former make five; the suffering of separation from what is loved is the sixth; all causes of suffering created by one's own karma are the seventh. The former three sufferings are each divided into two, making six; being created by one's own karma, being pursued by all causes of suffering is combined as one mark, thus making seven marks.'

6.73

[Kuiji] explains again: 'In the first pursued base, there is one mark: not yet being able to realize the noble fruit. In the second pursued base, there are four marks: birth, aging, sickness, and death. In the third pursued base, there is one: the phenomenon of separation from what is loved. In the fourth pursued base, there is one: created by one's own karma.'

6.74

Birth, old age, sickness, and death have briefly two meanings: First, being oppressive in nature, they are subsumed under the suffering of suffering. As stated in the Abhidharmasamuccaya and other texts, among the eight sufferings, the first five are subsumed under the suffering of suffering. Second, being transitory in nature—birth transforms into death, old age transforms youth, sickness transforms strength, and death transforms life—they are therefore described here as the suffering of change. That which attends the phenomenon of separation from what is loved is not the suffering of change. Subsuming them by meaning: here, the first suffering is subsumed under the suffering of suffering; the second and third are subsumed under the suffering of change; and the fourth alone is subsumed under the suffering of conditioned existence.

6.75

Within the characteristics of mastery, there are two parts: first, explaining mastery over proper attention and the like; and second, from "due to such delight in abandonment and delight in cultivation" onward, concluding with the characteristics of mastery in relinquishing defilement and advancing in goodness.

6.76

The first part again has three divisions: first, indicating that one then gives rise to proper attention; next, explaining that based on four bases one gives rise to twenty-two contemplations and thereby forms the notion of having gone forth and being a śramaṇa; and finally, explaining the characteristics of abandonment and cultivation among the six aspects of cultivation.

6.77

As for the six aspects: 1. delight in abandonment; 2. delight in cultivation; 3. non-attachment; 4. absence of malice and harm; 5. freedom from secondary afflictions and well guarding the stations of mindfulness; 6. absence of excessive conceit.

6.78

Within supramundane purity, it is further divided into three: first, listing the five gates; next, explaining each individually; third, concluding with the broad meaning of purity and instruction.

6.79

Having first attained the mundane purity of the four roots of goodness, one is then able to initially enter the direct realization of the truths. Light arises and darkness ceases, obstacles are forthwith eliminated; to realize penetrating wisdom, one contemplates the joyful conditions and matters previously attained; to sever and eliminate impediments, one again practices the kind of path previously attained. By this means one is then able to enter the stage of non-learning, realizing the pure path and the virtues of its fruition. This is the sequential summary of the meaning here.

6.80

The text on entering the direct realization of the truths is divided into three parts: first, asking about arising: to realize the supramundane based on mundane purity, one contemplates the inferior realms of the world and deeply gives rise to revulsion; second, from "furthermore, this one who abides in the true Dharma" onward, broadly explaining the mental notions of revulsion and steadfast abiding; third, concluding that these two notions each comprise twenty aspects, with none exceeding or added.

6.81

Within broadly discerning the characteristics of revulsion and steadfast abiding, the text is divided into two: the first two [subsections] initially explain the contemplation of revulsion with twenty aspects regarding five bases; from "furthermore, there are five causes and twenty aspects" onward, it explains the steadfast abiding of the mind.

6.82

The first has three parts: first, listing the five bases; next, from "herein, there are briefly three kinds" onward, discerning the twenty aspects; third, from "thus, through the aspect accompanied by revulsion" onward, concluding the characteristics of revulsion.

6.83

The five bases are: 1. conjunction with one's own defilements; 2. non-conjunction with one's own purity; 3. the faults of conjunction with one's own defilements; 4. the faults of non-conjunction with one's own purity; 5. viewing one's own purity as difficult to accomplish. Regarding these five bases, the mind is accompanied by revulsion.

6.84

Regarding the twenty aspects based on the five bases: the first three bases have three aspects each; the fourth base has five kinds; the fifth base has five; these together make nineteen. From "furthermore, giving rise to firm vigor" onward, combining the five bases makes one general aspect, which together with the previous makes twenty.

6.85

Regarding conjunction with defilement having three aspects: Tai says: It generally clarifies that the preceding three kinds of defilement are jointly conjoined, without assigning them individually. Jing says: 1. dying untamed and unsubdued is conjoined with defilement; an arhat's death is called a gentle, subdued death, far removed from defilement, whereas dying untamed is conjoined with defilement; the other two can be understood.

6.86

Ji says: This means that the entity of defilement is conjoined with oneself: 1. not being free from an untamed death, which noble ones are free from; 2. inevitably falling into the pit of afflictions; 3. actualizing evil karma and inevitably being born in evil destinies. These correspond respectively to the three kinds of defilement: afflictions, karma, and rebirth.

6.87

Non-conjunction with purity means that the superior pure dharmas of nirvāṇa, concentration, and wisdom are absent in one's own person, hence it is called non-conjunction. The faults of conjunction with defilement mean that through conjunction with defiled entities, three kinds of faults arise: first, being the root of birth, old age, and sickness; second, the unfree states; third, in all places arising being oppressed by the four characteristics of all impermanent natures.

6.88

The faults of non-conjunction with purity mean that due to non-conjunction with the entity of purity, faults arise.

6.89

Viewing one's own purity as difficult to accomplish means seeing that pure dharmas are difficult to accomplish in one's own person: 1. If one discards pure dharmas and does not cultivate them, they will ultimately never arise spontaneously on their own so that one could obtain them; 2. Outside of pure dharmas, even other worldly matters cannot be accomplished by requesting another, let alone pure matters; 3. Pure [practices] definitely ought to be done, but because the mind is not yet pure, one has not escaped from [defilement]; 4. Merely not doing evil deeds in the present is not called purity or having forever escaped the blazes of affliction, because without the noble path, evil karma is not exhausted; 5. Through the complete realization of the pure path, one's contemplation can be pure; if one does not realize the paths of the trainee and the non-trainee, the cultivation of contemplation is impure.

6.90

Within the twentieth aspect, the character "furthermore" (又) occurs four times: the first concerns conjunction and non-conjunction with defiled and pure entities; the second "furthermore" concerns the faults of conjunction and non-conjunction with defilement and purity; the latter two "furthermore"s concern the contemplation of the difficulty of accomplishment in the fifth [base] mentioned above.

6.91

Second, concerning the twenty aspects of the steadfast abiding of the mind, there are three parts: first, indicating the characteristics whereby, being embraced by five causes and twenty aspects, the mind steadfastly abides in nirvāṇa; next, explaining the five causes individually; third, from "at that time, through these five causes" onward, concluding with steadfast abiding.

6.92

Within individually explaining the five causes and so forth, there are two divisions: first, clarifying the five causes; next, from "meaning regarding emptiness, wishlessness, and so forth" onward, explaining the twenty aspects.

6.93

Within the five causes, there are three parts: 1. question; 2. explanation; 3. conclusion.

6.94

The five causes are stated in reverse order: 1. the four roots of goodness, which first enable penetration and contemplation of the four truths; 2. the concentration which serves as support, namely the concentration upon which the four roots of goodness rely; 3. prior to this concentration, the four stations of mindfulness, the fivefold mental stilling, and the like, which are the objects one is able to enter; 4. prior to these contemplations, cultivating the four noble lineages, the six recollections, and the like, which are called the preparations of preliminary practice that are able to gather [good roots]; 5. prior to this, upholding the Tripiṭaka, drawing near to preceptors (upādhyāyas) and ācāryas, being able to receive instruction, and engaging in preparatory reflection, which are called the initial expedients of gathering. Therefore, the five contemplations are stated in reverse order.

6.95

Regarding the twenty aspects arising based on the above five causes: based on the first cause, there are six aspects; based on the second cause, there are four aspects; based on the third cause, there are two aspects; based on the fourth cause, there are five aspects; based on the fifth cause, there are three aspects.

6.96

Regarding the first cause having six aspects: 1. the subtle, active mental aspect accompanied by conceit that proceeds with or without interruption—this is a preparatory expedient arising prior to emptiness and the like, which is able to obstruct the attention that directly penetrates the realization of the truths; conceit with interruption means that which is conjoined with the sixth consciousness, and conceit without interruption means that which is conjoined with the seventh consciousness; because these are all innate, they are called subtle, for the intellectually formed ones have already been subdued earlier in the remote provisions; 2. having penetrated, in the mind of spontaneous attention, appropriately and well abandoning the previous two conceits so that they cease without succession, which means causing the defiled manas not to function; 3. based on cessation without succession, reflecting in this way through the aspects of impermanence and so forth; 4. through this attention, equanimous knowledge arises; 5. at that time, conceit and the like cease, and one realizes one-pointedness of mind; 6. one then reflects for oneself, knowing as it really is: 'I have realized this.'

6.97

Regarding the four aspects based on the second cause: 1. first, through the mundane path, attaining the perfection of concentration and also attaining mastery, namely entering, abiding in, and emerging [from it]; 2. steadfastly abiding one's mind in these aspects and entering the direct realization of the truths; 3. if one has attained this concentration but has not perfected mastery, contemplating the signs of calming, uplifting, and equanimity; 4. steadfastly abiding one's mind.

6.98

Regarding the two aspects in the third cause: 1. mindfulness of ānāpāna; 2. the stations of mindfulness.

6.99

Regarding the five aspects in the fourth cause: 1. avoiding inappropriate spheres of activity; 2. having avoided them, delighting in abandonment and delighting in cultivation; 3. during the day and night, contemplating the decline and prosperity of oneself and others, giving rise to revulsion in the mind; 4. cultivating the six recollections; 5. abiding in the four noble lineages.

6.100

Regarding the three aspects of the fifth cause: preliminary practice and expedient means make two; actual preliminary practice makes one.

6.101

In the second gate, freedom from obstacles, there are three parts: first, listing the two obstacles; next, explaining them individually; third, from "thus, in these two bases, there are ten kinds of skill" onward, concluding with freedom from obstacles and the broad meaning, neither exceeding nor falling short.

6.102

Within individually explaining the obstacles: first, explaining the eleven kinds of obstacles in two bases; second, from "furthermore, regarding these two obstacles" onward, giving rise to ten skills regarding these two bases.

6.103

Among the obstacles of the sphere of activity, there are six: 1. discarding wholesome factors and frequently gathering with crowds—this, as explained in the Abhidharmasamuccaya, is called an obstacle that is unwholesome. Master Jun explains: "When the Saṅgha gathers frequently, it obstructs the three trainings, hence it is called unwholesome"; 2. craving and prioritizing food and drink; 3. alongside the previous two, taking pleasure in accumulating robes and bowls—Tai says: "alongside the previous two" means dwelling together with crowds, and so on; 4. delighting in idle talk; 5. day and night, delighting in sleep and delighting in talk; 6. taking pleasure in dwelling with others.

6.104

The expression "delighting in dwelling with a companion" means not delighting in dwelling alone; it can also mean delighting in dwelling with one's original companion.

6.105

Among the obstacles of the dwelling place, there are five: the first four are non-conducive natures; the fifth, from "or day and night there is much noise and distraction" onward, is combined into one kind. These are called the eleven kinds of obstacles in two bases. Alternatively, the sphere of activity is combined into one, being the expedient for concentration, called sphere of activity.

6.106

The obstacles of the dwelling place have ten: the first four are non-conducive natures; 5. noise and distraction in the daytime; 6. many afflictions and sufferings at night; 7. much fear; 8. many calamities and plagues; 9. scarcity of requisites, being disagreeable; 10. being held by bad friends and devoid of good friends.

6.107

As for bedding and seats conjoined with the five faults, this refers to [the explanation] as in the Śrāvakabhūmi. In "much joy of concentration" there are six: cultivating calming, uplifting, equanimity, entering, abiding, and emerging. In "much discrimination" there are four: superior wholesome wisdom is called discrimination, which presents the essence of discrimination.

6.108

Below, the four skills are explained: 1. in the divisions of day and night, knowing the increase and decrease of wholesome and unwholesome; 2. in the day and night, knowing as it really is the decline and degeneration of wholesome and unwholesome due to habituation to clothing and the like; 3. relying on discrimination, expelling and keeping far from unwholesome dharmas; 4. being able to cultivate the wholesome. These four, added to the previous six, make ten skills.

6.109

Third, regarding contemplating joyful matters to realize penetrating wisdom, there are three parts: 1. question; 2. explanation; 3. conclusion.

6.110

Within the explanation there are four joys: 1. giving rise to joy regarding the four verified confidences; 2. giving rise to joy regarding higher rebirth and definite excellence as causes; 3. due to lack of envy, also giving rise to joy when others of one's own kind attain these two matters; 4. recollecting those who have been beneficent and generating joy.

6.111

Within the fourth, cultivating the path as attained, there are question, explanation, and conclusion.

6.112

Within the explanation, it first clarifies four dharmas as the support, and later clarifies five dharmas being perfected.

6.113

The four dharmas are: 1. the mind intensely longing for the desire and joy of renunciation, thinking: 'When shall I fully dwell like an arhat?'; 2. such desire having arisen, exerting vigor to cultivate the thirty-seven factors of awakening; 3. due to diligent vigor, the mind delights in seclusion; 4. through the previous three, not giving rise to complacency, seeking to abide in superior dharmas.

6.114

Regarding later causing the five dharmas to be cultivated to perfection: 1. regarding joy, cultivation is perfected and one is able to depart from the desire realm; 2. utmost diminution through the principle of expedients, because afflictions are severed; having severed the afflictions of the form and formless realms, one attains the complete delight of the superior path; 3. being far removed from crude heaviness; 4. attaining pliancy—or alternatively: 3. because by advancing one severs the defilements of cultivation of the higher realms, one attains pliancy; 4. due to pliancy, one gives rise to coolness of body and mind, being supremely embraced; 5. attaining the adamantine concentration.

6.115

Within the fifth, realizing the pure path and so forth, there are three parts: first, repeating the question; next, explaining; third, concluding that the path is perfected, unexcelled and unsurpassable.

6.116

In the explanation there are two [parts]: first, separately explaining the path, the fruit, and the virtues; second, being able to accomplish the extensive teaching.

6.117

The former again has two [parts]: first, separately explaining the three; afterwards, summarizing them.

6.118

In the former [part], it first clarifies the fruit; next, clarifies the path; and afterwards, clarifies the virtues.

6.119

"The class of grasping afflictions" refers to the defilements. "The class of karmic afflictions" refers to karma.

6.120

Regarding "the five aggregates beyond training subsumed under the ten states beyond training," and so forth: right speech, right action, and right livelihood subsume the aggregate of morality; right mindfulness and right concentration [subsume] the aggregate of concentration; right view, right thought, and right effort, adhering together as principal and attendant, subsume the aggregate of wisdom; the mental factor of resolve (adhimokṣa) is right liberation, which constitutes the aggregate of liberation; and the tenth, right knowledge, subsumes the aggregate of the knowledge and vision of liberation, which is the knowledge of exhaustion and the knowledge of non-arising. Seeing dharmas clearly is termed "knowledge and vision," whereas the right view beyond training is termed the "wisdom body"; therefore there is a difference.

6.121

Among the ten faults: first, depending on external desires, one gives rise to grief, lamentation, and wrong speech, which right speech is able to remedy; second, depending on internally not guarding the sense faculties, through this, wrong bodily actions arise, which right action is able to remedy; third, the fault of savoring pleasures of abiding refers to giving rise to bodily and vocal actions through attachment and savoring, termed wrong livelihood, which right livelihood is able to remedy; fourth, the fault of heedlessness in walking and standing, which right effort remedies; fifth, what is not shared with non-Buddhists, namely, the speech arisen from their respective wrong views; sixth, reflection arisen from wrong view—together with the preceding, right thought provides no remedy [against speech alone, but remedies both]; seventh, pursuit arisen from wrong view is wrong mindfulness, which right mindfulness remedies, and that which gives rise to wrong view is remedied by right view—alternatively, wrong view can be one fault, speech and reflection another, and pursuit another, stated because the remedies correspond to what is remedied; eighth, the fault of relying on the limit of dhyāna—Jing says that the fourth dhyāna is termed the "limit," and fancying the fourth dhyāna to be nirvāṇa is called a fault, which right concentration remedies; Tai says that the preparatory stage (sāmantaka) is called the limit, and it mostly relies on the preparatory stage as the fault of the limit; ninth, the fault subsumed under dependent origination of giving rise to grasping defilements—clinging to craving and grasping, or grasping at purity as the cause of purification, which right knowledge remedies; tenth, the fault of giving rise to karmic defilements, also grasping at what is produced by ignorance as the cause of liberation, which is directly remedied by right liberation.

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瑜伽論記 — Classical Chinese