瑜伽論記 7

English (machine translation) 7

Language: English

Above, the explanation of the first two among the five meditative gates is concluded. From here below is the third, the contemplation of dependent origination. Herein, first is a question; next, the explanation; finally, a conclusion.

7.4

In the question: conditionality is the four conditions. Dependent origination is the conditions of the twelve links.

7.5

In the explanation: first, it clarifies that relying on the four principles, inquiring into all conditioned factors of the three times, there are only dharmas and no agent or experiencer; afterwards, it clarifies that through contemplation the deluded mind is purified.

7.6

In the first part, there are two: first, regarding the three times, one sees only conditioned factors—only dharmas, only events, only causes, and only fruits. Afterwards, relying on the four principles, one investigates: dependent upon ignorance and so forth, there are conditioned factors and so forth. Ignorance has the function of only producing conditioned factors, up to: birth has no nominal function in producing aging and death; there is the authority of the highest teaching which states there is dependent origination; there is the direct perception of the knowledge of suffering and the origin which attests and knows it; against opponents in debate there is inference; whether buddhas appear or do not appear, ignorance conditioning factors and so forth is of this very nature, not due to an agent or experiencer. Herein, there are only dharmas such as ignorance that can lead to dharmas such as conditioned factors, which is dependent origination; how many conditions ignorance and so forth serve toward conditioned factors and so forth is conditionality.

7.7

In the fourth, the contemplation of the differentiation of elements: first, it extensively explains the differences in the nature and characteristics of the six elements; second, from "if those with conduct dominated by pride" onward, it clarifies that those with conceit attend to and reflect upon the differentiation of the elements, and the conceited mind becomes purified.

7.8

In the first part: first, it lists the six names; second, it extensively explains the six elements, making six sections.

7.9

If, according to the Nirvāṇa Sūtra, contemplating the eighteen elements is named the contemplation of the differentiation of elements, why does it clarify six elements here?

7.10

Ji says: these six elements are sufficient to pervade the desire and form realms; although earth is not sufficient, it is not that the eighteen elements have what this element is sufficient for.

7.11

Regarding "referred to as internal distinctions within this body, subsumed under what is hard and solid," etc.: what is subsumed under hardness is earth; the internal physical sense faculties and dust subsumed under this earth are appropriated by the ālayavijñāna. Now, this great earth element closely adheres to those appropriated sense faculties and dust, and this internal earth element is also appropriated by the ālayavijñāna; therefore it says "closely adheres and is appropriated." The water and so forth below are to be understood in the same way. In the external earth element, it says "neither closely adhering nor appropriated": if it is the internal earth element, it closely adheres to the basis, being proximate to the fundamental consciousness and capable of being appropriated.

7.12

Regarding "now the external earth element is not... external fire can burn a village, a part of a village," etc.: Jing says: it either burns a whole village or burns a part of a village, hence it says "a village, a part of a village," etc. Later it is explained: or it burns a village and the territory outside a village, meaning places for dumping refuse and the like, as explained in the Vinaya.

7.13

Regarding "wind from lying on one's side" within the internal wind element: Jing says: there are people afflicted with wind [humor] who can only lie on their sides or on their backs, called back-lying wind; or there are people afflicted with wind whose physical ailment feels like being sliced by small knives or large knives, or like needle pricks; or when people are afflicted with wind, black spots arise on their faces, each resembling a pippalī.

7.14

Ji explains: Concerning 'flank-reclining wind' and the like, this wind abides between the flanks so that one can recline [only] in such a way, etc.; there is [also] a wind like a small knife that can wound a person.

7.15

Concerning 'pippalī wind', according to one explanation, it is as Jing explained; another explanation is that pippalī is the pippalī eaten by humans: this wind is acrid and sharp just like pippalī.

7.16

Among the external winds, regarding what is called the 'viśva wind', here this means 'various skillfully adorned winds', just as when Viśvakarman is called the 'God of Skill'.

7.17

Regarding the 'vairambha wind', here this is called a 'whirlwind'; that is to say, the violent whirling storm-winds between the mountains of Sumeru.

7.18

A 'palmyra palm leaf' refers to a tree in the Western Regions whose leaves resemble a hemp palm; by lopping off the tip of the leaf and leaving only its broad palm, it can also be used to fan and cool.

7.19

In explaining the consciousness element, it first refers to the six consciousnesses; later, where it speaks of 'citta, manas, and vijñāna', it broadly encompasses the eight defiled consciousnesses.

7.20

Question: When noble ones attain taintless consciousness and so forth, can one also establish them as noble ones with reference to that which is taintless, or not?

7.21

Answer: One can only generally speak of noble ones with reference to the taintless five aggregates; however, one cannot speak of taintless consciousness and so forth as being established among the six elements, because the six elements are the basis of [samsaric] birth.

7.22

Concerning 'free from the notion of an aggregate whole', this refers to falsely conceiving a self: in reality the various elements constitute the body, yet one conceives an aggregate whole as a self; now one is free from this notion. This is just what the Prajñāpāramitā Sūtra means by 'The Tathāgata speaks of the notion of an aggregate whole', etc.

7.23

In the fifth [section], the contemplation of mindfulness of ānāpāna, it first asks, next explains, and finally concludes the meaning. In the explanation there are two parts: first, a brief indication; and later, an extensive explanation. In the former part, it first explains mindfulness, and later explains its cognitive object. Āna here means 'bringing in', which is the in-breath; pāna here means 'carrying away', which is the out-breath. Tai says: 'In the Tang language it is called bringing breath in and carrying breath out.'

7.24

In the extensive explanation below, it first explains the breath-substance that is the cognitive object, and later differentiates the mindfulness capable of cultivating it.

7.25

In the former part there are seven clauses: 1. differentiating the two distinct natures of the in-breath and out-breath; 2. explaining the causes and conditions; 3. differentiating the basis of the breath; 4. clarifying the movement of the breath; 5. clarifying the ground of reliance; 6. differentiating the alternative names; 7. clarifying the two faults of a person cultivating the contemplation of breath.

7.26

Regarding 'the in-breath', Master Jing explains: When the in-breath enters, it pervades the internal body down to the navel. The 'intermediate in-breath' means that after the in-breath has ceased and before the out-breath has arisen, in the interim there is momentarily a subtle wind resembling breath.

7.27

Below, where it clarifies 'when mindful of a short in-breath, one takes this intermediate in-breath as cognitive object, and the out-breath is likewise', etc.: initially emerging from the navel up to the mouth and nose, or exiting outside the nose, this is a long out-breath; when the out-breath has ceased and the in-breath has not yet arisen, in the interim from the navel to the nose there is momentarily a wind resembling the out-breath.

7.28

Below, where it clarifies 'when mindful of a short out-breath, one takes this intermediate out-breath as cognitive object': Master Ji says, 'Intermediate in-and-out breaths means that in the interim between the two breaths, in and out, although breath has not yet entered or exited, in that interval there is also the movement of a subtle breath, called the intermediate breath.' Formerly Master Huiyuan said: 'The out-breath momentarily arises from the navel and ceases upon reaching the outside; the in-breath comes from outside the body and ceases upon entering the body, varying in distance and coarseness or subtlety according to the mind.' Tai and Ji both say: 'Because the breath reaches only to the navel and there is no breath passage below the navel, having no other place to exit, it turns back and goes out through the mouth and nostrils.'

7.29

Regarding 'the breath having two causes and conditions', Jing says: '1. Impelling karma, which is past karma; 2. the breath passages and the pores relied upon, which, as the places relied upon, are also called causes and conditions.' Tai says: '1. The karmic wind impelled by past karma; 2. the small aperture in the navel, or above in the mouth and nose.'

7.30

In explaining the basis, it mentions: 1. body; 2. mind. Regarding 'Because it necessarily relies on body and mind, the in-and-out breaths proceed as appropriate', etc.: Jing says that this corresponds to the Vibhāṣā's 'relying on body and relying on mind according to appropriateness'. Regarding 'according to appropriateness', some say: 'In infancy the breath is slight; in middle age it is moderate; in old age it is plentiful.' Others say: 'Because of four factors it is called according to appropriateness: first, relying on the body; second, open breath passages; third, open pores; fourth, the coarse mind of the breath-stage being present.'

7.31

If it relied only on the body and not on the mind, in the two mindless absorptions those breaths should circulate; at that time, although there is the body upon which breath relies, and the breath passages are clear and the pores are open, solely because a coarse mind is not present, the breath does not circulate. Ji says: 'Either relying on body and mind, or relying on karma, or relying on the apertures; therefore it says "as appropriate", meaning relying on all places that should be relied upon.'

7.32

Regarding 'if the breath were to circulate relying only on the body', etc.: the meaning of the objection here is that breath cannot circulate relying only on the body, just as when entering mindless absorptions and so forth, the body remains in the lower realm yet those breaths do not circulate; therefore it does not circulate relying only on the body.

7.33

Regarding 'if the breath were to circulate relying only on the mind', etc.: the meaning of the objection here is that breath cannot circulate relying only on the mind; if it were not so, then upon entering the formless absorptions those breaths ought to circulate.

7.34

Regarding 'if it circulated relying only on body and mind', etc.: the meaning of the objection here is that breath can circulate also relying on apertures, karma, and so forth, and not relying only on body and mind; for instance, when in the four stages within the mother's womb, breath is absent, which is why the treatise speaks of stages such as the peśī.

7.35

Regarding 'the breath having two movements': the in-breath moves downward because it enters from the nose and mouth and goes down toward the navel; the out-breath moves upward because it goes up from the navel toward the mouth and nose.

7.36

Regarding 'the two grounds': this means taking the breath passages and pores as the grounds of reliance; the coarse is the breath passages and the subtle is the pores, and what is relied upon is called the ground. The previous passage, in taking the pores as that through which breath can enter and exit, called them causes and conditions.

7.37

Regarding 'having two faults': if the application of means is too lax, then indolence and torpor arise; if the application of means is too intense, it causes the breath to gather and knot, which can produce suffering from disharmony of body and mind.

7.38

Next below, the second part explains the mindfulness capable of cultivation; therein it first opens five approaches, next explains according to the approaches, and finally summarizes them. According to treatises such as the Kośa, there are six: namely, counting, following, stopping, observing, returning, and purifying. Now this first approach corresponds to their counting; the other approaches are not identical.

7.39

In explaining the first approach, it first opens four clauses and then explains them. Therein are four parts: 1. explaining the four clauses; 2. differentiating progressive counting; 3. differentiating dull and sharp faculties; 4. summarizing and concluding.

7.40

In the first part, regarding the statement 'counting one as one': Jing says that at first one takes the in-breath as object and does not contemplate the out-breath, which is why it is called 'mindfulness abiding in the out-breath'. Tai says that this takes only the in-breath as object; however, mindfulness is named after its object, hence it is called 'mindfulness abiding in the in-and-out breaths'.

7.41

Concerning 'counting two as one': one combines the two breaths, in and out, and counts them as one, up to ten.

7.42

Concerning 'forward counting': this refers to the previous two counts proceeding from one to ten, which is called forward.

7.43

Concerning 'reverse counting': for instance, in counting one as one, counting from ten down to one—namely, in-ten, out-nine; in-eight, out-seven; in-six, out-five; in-four, out-three; in-two, out-one.

7.44

If relying on counting two as one: the initial in-and-out breath is tenth, the next in-and-out breath is ninth, the next in-and-out breath is eighth, the next in-and-out breath is seventh, down to the first.

7.45

Question: If one only performs forward counting it suffices, so why resort to reverse counting?

7.46

Explanation: The contemplation of counting was originally made to restrain excessive investigation and reflection. Now, by employing multiple approaches to count the breaths—whether one or many, forward or reverse—one subdues investigation and reflection so they cannot arise; hence this contemplation is practiced.

7.47

Tai says: 'Having counted forward to ten, one does not count eleven and does not count nine, but next says eight down to two, and then says one; hence it is called reverse counting. The Vibhāṣā does not have this.'

7.48

Question: Since this mindfulness solely takes present objects, how can one count in reverse from the tenth to past nine, eight, seven, and so on?

7.49

The Tripiṭaka Master says: 'One merely performs an imaginative contemplation counting ten, next nine, down to one, without taking the actual substance of the past nine, eight, and so forth as reverse counting.'

7.50

In the second part, differentiating progressive counting: if relying on counting one as one, at this time one may either combine the two breaths, in and out, as one count up to ten, or combine one in, two out, and the third in as one count up to ten, gradually increasing up to combining a total of fifty in-breaths and fifty out-breaths, so that a total of one hundred breaths makes one count up to ten.

7.51

If relying on counting two as one: initially one combines two in and two out, four breaths, as one count up to ten, gradually increasing to one hundred in and one hundred out, making two hundred breaths, combining them as one count up to ten.

7.52

Regarding 'one who diligently cultivates this mindfulness of counting breaths counts ten tens as one hundred, taking it as one, up to the completion of ten': why does one count together from one to ten? Because by taking ten as one count, without the mind becoming distracted in between, this is designated as having become thoroughly practiced.

7.53

Tai says: 'Initially taking one hundred as one count up to the tenth, that is ten hundreds, called one thousand; further taking ten-ten hundreds as one, hence it says "ten tens counted as one", gradually counting them up to ten, which is ten thousand—ten lots of ten hundred, hence it says "ten tens".'

7.54

Regarding 'Furthermore, when this practitioner who diligently cultivates the mindfulness of counting breath', etc.: this means that when counting from one and before reaching ten, if confusion arises in between, one should discard it, not count [further], and return to starting from one; if at the time, because the counting has become extremely well practiced, up to 'first having the operation of apprehending with respect to the in-breath', at the time of presence one knows it is present; after the in-breath has ceased, 'having the operation of apprehending with respect to the empty interval of breath', at the time of absence one knows it is absent; next with respect to the out-breath and below, regarding that out-breath one knows presence and knows absence; regarding 'thus sequentially and continuously flowing up to causing the mind to abide stably': the numerous contemplative practices differentiated above sequentially continue up to causing the mind to abide stably; regarding 'with respect to the in-and-out breaths, one should correctly follow along and should examine and discern clearly': with respect to the in-and-out breaths, whether counting single or double, forward or reverse, if there is no confusion one should correctly follow along, and if there is confusion one should examine and discern clearly; regarding 'with respect to the in-and-out breaths, and the interim between the two, whether proceeding or returning, one thoroughly understands all distinctions of stage': when the in-and-out breaths arise it is called 'proceeding'; when in the interim it has ceased and the next has not yet arisen, it is called 'returning'; all such distinctions of stages of proceeding and returning are thoroughly understood, and this is called the cultivation of counting.

7.55

In the third part, differentiating dull and sharp faculties: for one of dull faculties, one teaches counting to cause the mind to abide stably; if it were other than counting, they would be entanglingly disturbed by torpor and the like.

7.56

For one of sharp faculties, even if one teaches counting, they can also swiftly discern without interruption and can refrain from delighting in it.

7.57

In the fourth part, the general summary and conclusion: according to Jing's explanation, sequentially recapitulating the preceding, because the numerous preparatory applications serve as causes and conditions, one attains pliancy of body and mind and realizes one-pointedness of mind; hence we know that the numerous contemplations above are all causes of wisdom arisen from hearing, reflection, and innate wisdom, and through this cultivation one attains access concentration, termed one-pointedness of mind.

7.58

Regarding 'wherever it operates': this recapitulates and concludes the meaning of the four kinds of counting above, such as counting one as one; 'up to however it operates' concludes the progressive counting above; 'as it operates' concludes that upon confusion one should regress and start from one again; 'at whatever time it operates' concludes that when counting is extremely well practiced, one knows presence and knows absence, etc.; regarding 'in all these, due to mindfulness being stably positioned', etc., it concludes the statement 'thus sequentially and continuously flowing up to causing the mind to abide stably', etc. Tai says: 'The various apertures are called "wherever it operates"; entering the body down to the navel-wheel is called "up to however it operates"; conforming to the in-and-out breaths is called "as it operates"; the successive long or short durations of the in-and-out breaths are called "at whatever time it operates".'

7.59

Bei says: If the inhalation starts from the nostrils and ends at the navel-circle, and the exhalation starts from the navel and reaches the nostrils, this is called 'occurring at such a place.' When the inhalation goes gradually from the nostrils to the navel, and the exhalation goes gradually from the navel to the nostrils, this is called 'occurring up to [such an extent].' When the inhalation and exhalation, operating from the nostrils, are followed in the places where the two breaths of exhalation and inhalation travel, this is called 'occurring in such a manner.' When the two breaths of inhalation and exhalation cannot operate because the mind is not steady, but they operate at other times when one follows them, this is called 'occurring at such a time.'

7.60

Ji also says: 'Where they operate' refers back to the various apertures mentioned above, namely the coarse and fine pores and so forth; that is, the breaths operate in these places. 'Occurring up to [such an extent]' refers back to [the span] from the apertures of the navel up to the navel itself; that is, the breaths enter the body and operate up to the navel. 'Occurring in such a manner' refers back to counting inhalation and exhalation as one being one, and so on; at other times of breathing, they operate according to what is direct or reverse, and so on. 'Occurring at such a time' refers back to the practitioner above who, at such a time, counts one as one and so forth up to ten tens as one; the duration, length, continuity, and so forth, are called 'occurring at such a time'; that is, the counting of breaths should operate for that much time. Because [the breath] is perfected later, it is not referred back to.

7.61

Under the second section, on the cultivation of awakening to the aggregates: first, it explains awakening in general, stating that 'contemplating and awakening to the aggregates through the two items of the grasped and the grasper' means that contemplating the substantial entity of the grasped inhalations and exhalations and the body upon which they depend is awakening to the form aggregate; contemplating the four aggregates simultaneous with the grasping mindfulness of inhalation and exhalation is awakening to the remaining four aggregates.

7.62

From 'How does one awaken...' downward, it next explains awakening specifically. Tai says: For example, when the eye consciousness takes blue as an object, this is called direct perception; although ideation is present at the same time, it has no function. When an inquiring mind arises, [thinking] 'this blue is not yellow,' this is still a common characteristic, because it takes a nominal dharma as an object; this is called inference. If one says that the entity of this subtle atom is blue, because blue is the entity it is an object of direct perception and does not extend to all blue things, so it is a specific characteristic. If one says 'this is non-non-blue,' apart from blue there is no separate non-non-blue; therefore, being a nominal dharma, it is an object of inference; and because the meaning of non-non-blue pervades all blue things, it is called a common characteristic. Furthermore, this blue has blue as its entity, and its entity does not mutually pervade [others]; hence it is a specific characteristic and called an object of direct perception. Non-non-blue is without non-existence, and its entity pervades all; hence it is a common characteristic. Discerning such common characteristics and their names, discerning with mental engagement and contemplating them, one awakens to the ideation aggregate. Simultaneous with this ideation there are definitely consciousness and sensation, but because their function is slight and weak, they are not mentioned.

7.63

Under the third section, on awakening to dependent origination: first in general, then in detail.

7.64

In the detailed explanation: first, one investigates the entity of inhalation and exhalation as relying upon and conditioned by body and mind; next, one investigates body and mind as relying upon and conditioned by the life-faculty. These three are the entities of birth, aging, and death of the middle period; strength and weakness at the same time distinguish that which produces from that which is produced. Again, one seeks the present life-faculty as produced from the formations of the preceding period; again, one investigates these formations as produced from ignorance. Of the ten causes of the preceding period, it briefly adduces the first two: ignorance and formations. Up to this point, adducing the effect to seek the cause in reverse order is completed.

7.65

From here down is the direct order: knowing in this way that ignorance conditions prior formations, and so forth up to body and mind conditioning those breaths. Up to this point, one awakens to dependent origination in terms of the aspect of origination. Furthermore, one is able to know that because ignorance ceases, formations cease, and so forth; thus, in terms of the aspect of cessation, one awakens to dependent origination.

7.66

Under the fourth section, on awakening to the noble truths: first, one awakens to the four principles of the truth of suffering—namely impermanence, suffering, emptiness, and non-self; knowing that this suffering is produced from craving, one awakens to the truth of origination.

7.67

Furthermore, by truly awakening to the complete and permanent eradication of the craving that generates suffering, one awakens to [the truths of] cessation and the path.

7.68

Under the fifth section, on the sixteen superior practices: the text is divided into three: first, referring back to the preceding to state the general topic; next, explaining it; and finally, concluding.

7.69

First: precisely in order to sever the afflictions to be abandoned by cultivation, one advances further to cultivate the sixteen superior practices. As for the term 'superior practices,' what is its meaning? Master Yuan of old stated: They are called superior practices on account of eight causes and conditions. Master Bei says: Being of the nature of wisdom and not shared with non-Buddhists, they are called superior practices. Now it is explained: because they surpass the preceding path of seeing, they are called superior practices.

7.70

In the explanation: first they are enumerated, and afterward they are explained.

7.71

In the enumeration: according to the *Nyāyānusāra*, citing a sūtra, seventeen kinds of mindfulness are listed: first general, then specific. Specifically there are sixteen; this treatise is also like that. Ji says: Here, first there is general mindfulness of the stations of mindfulness. Only from 'whether long or short' downward does it specifically adduce the sixteen.

7.72

In the questions below, it then explains them.

7.73

The sixteen are based on the four stations of mindfulness, which have traditionally been matched four by four. 1. Contemplating the breath as long; 2. Contemplating the breath as short; 3. Contemplating the breath throughout the whole body; 4. Calming the bodily formation. These four contemplate the body.

7.74

5. Contemplating inhaling and exhaling with joy; 6. Contemplating inhaling and exhaling with pleasure; 7. Contemplating inhaling and exhaling with mental formation; 8. Contemplating inhaling and exhaling while calming mental formation. These four contemplate sensation.

7.75

9. Contemplating inhaling and exhaling with mind; 10. Contemplating breathing while gladdening the mind; 11. Contemplating breathing while concentrating the mind; 12. Contemplating breathing while liberating the mind. These four contemplate mind.

7.76

13. Contemplating breathing with impermanence; 14. Contemplating breathing with abandonment; 15. Contemplating breathing with dispassion; 16. Contemplating breathing with cessation. These four contemplate phenomena.

7.77

In the explanation: first, it reveals the scope of cultivation, meaning that having trained and seen the traces [of truth], one obtains the thirty-seven factors of awakening such as the four stations of mindfulness; engaging the mind on the breath as an object, one advances in cultivation, and to sever the remaining fetters, one is mindful, saying: 'With regard to mindfulness of inhalation and exhalation, I am now able to train.'

7.78

Second, specifically explaining the sixteen: in explaining the four concerning the body, the Tripiṭaka Master says: When exhaling and inhaling breath, the breath is long; the intermediate inhalation and the intermediate exhalation, occurring briefly, are called short.

7.79

'Perceiving the breath throughout the whole body' means that when first contemplating the breath, it is only at the tip of the nose; later, when the contemplation is accomplished, one can know that breath entering and exiting the whole body, so it receives the name 'perceiving.' In 'calming the bodily formation,' the bodily formation refers to inhalation and exhalation; causing them to be calmed is called 'calming the bodily formation.'

7.80

Among the four concerning sensation: 'likewise perceiving joy, perceiving pleasure,' and so forth; here mental formations are explained. As for 'or there may be erroneous mindfulness, giving rise to self and what belongs to self, as well as conceit, [thinking] "I will exist, not exist, have form,"' and so forth: Master Ji explains: This is called a temporary arising of erroneous mindfulness in one who has seen the truths, not a view among the sixty-two views.

7.81

If it were a view among the sixty-two views: '[thinking] "I will exist"' is the view of eternalism; where would a person who has seen the truths give rise to eternalism? There is no text stating that the path of cultivation gives rise to eternalism; so what affliction manifest here would it be?

7.82

Moreover, if this arises at the stage of an ordinary person, there is no contradiction because they have not yet seen the truths. If so, when one who has previously seen the truths practices these sixteen superior practices, how could they give rise to eternalism and the like?

7.83

The commentary says: Ordinary persons also practice these sixteen practices. When it was previously said that they 'see the truths,' this was discussed in terms of persons who have seen the truths, not that it was inapplicable to ordinary persons; in fact, it applies to ordinary persons, and the arising of eternalism and the like here is precisely the proof. The present explanation is: it may also be that at the noble stage, one temporarily loses mindfulness and gives rise to subtle eternalism or annihilationism, but this is not included among the sixty-two views, which is precisely proved by this passage.

7.84

Concerning the mind: 'Furthermore, if one attains the fundamental first three dhyānas, having already attained the threshold unarrived absorption of the first dhyāna, relying on this to observe and give rise to the ten pairs of minds is called perceiving the mind,' and so forth.

7.85

Concerning the four on phenomena: it says, 'Furthermore, previously relying either on the lower three dhyānas or on the unarrived absorption, one who has cultivated yoga in śamatha...' This passage permits that both the fundamental and preparatory stages of the lower three dhyānas can be used to practice the breath-counting contemplation, unlike the Hīnayāna treatises which allow only the three threshold stages. As for forming the realms of abandonment, dispassion, and cessation within the five stages of the intermediate and desire realms: according to the seventy-second fascicle of the *Nyāyānusāra*, the three realms of abandonment and so forth are parts of the previously mentioned unconditioned state called liberation as their intrinsic nature; however, the entities of the three realms differ conceptually, but in terms of actual reality there is no difference. Why are they said to differ conceptually? Being free from the fetter of craving is called the realm of dispassion; severing the remaining eight fetters is called the realm of abandonment; the cessation of the entities bound by all the fetters such as craving is called the realm of cessation. Why are the three realms distinguished like this? Because contaminated dharmas are broadly threefold: first, those able to bind but not able to defile; second, those able to bind and also able to defile; third, those that are neither, but accord with binding and defiling dharmas.

7.86

The unconditioned states realized through severing these three dharmas are respectively called the three realms of abandonment and so forth. Now, this Mahāyāna [teaching] differs from that.

7.87

Question: At what stage does one finally come to cultivate and practice these sixteen practices?

7.88

Master Yuan says: Speaking generally, from ordinary beings up to the fruit of non-learning, all practice this contemplation. If speaking of their specific aspects: the initial contemplation of the first four is in the fivefold mind-stilling meditation, and their completion is in the four stations of mindfulness; the next eight are all at the stage of the stations of mindfulness; the last four are from the stage of heat up to the fruit of non-learning.

7.89

From here down is the third section, explaining the focal objects of skillfulness. In this: first, a question; next, the explanation; and finally, the conclusion. In the explanation there are three parts: 1. enumerating the five skillfulnesses; 2. explaining them in sequence; 3. subsuming the five under specific and common characteristics.

7.90

However, this skillfulness is treated either briefly or extensively, differing across passages. According to the sixth fascicle of the *Vibhāṣā*, there are four wholesome dharmas: elements, sense bases, dependent origination, and the possible and impossible. According to this fascicle of the *Yogācāra*, there are five skillfulnesses; the fifty-seventh fascicle states six skillfulnesses, adding skillfulness in the faculties to the five. The fourteenth fascicle of the *Prakaraṇāryavācā* states seven skillfulnesses, further adding skillfulness in the truths. The second fascicle of the *Madhyāntavibhāga* states ten skillfulnesses: 1. aggregates; 2. elements; 3. sense bases; 4. dependent origination; 5. the possible and impossible; 6. faculties; 7. time periods; 8. truths; 9. vehicles; 10. conditioned and unconditioned. The seventeenth fascicle of the *Mahābodhisattvapiṭaka Sūtra* states ten skillfulnesses: 1. dharmas of the aggregates; 2. elements; 3. sense bases; 4. truths; 5. unhindered analytical knowledge; 6. reliance, namely the four reliances such as relying on meaning, not on letter; 7. requisites; 8. path-dharmas, namely the thirty-seven factors; 9. dependent origination; 10. all dharmas comprehensively subsuming all conditioned and unconditioned dharmas.

7.91

In explaining skillfulness in the aggregates: 'What is the ideation aggregate? It refers to with signs, without signs,' and so on: ideation taking conventional truth as an object is called 'with signs'; ideation taking ultimate truth as an object is called 'without signs.' Furthermore, taking the paratantra and pariniṣpanna dharmas that have real entity as objects is called 'with signs'; taking parikalpita dharmas that have no real entity as objects is called 'without signs.' Taking the desire realm [as an object] is called small signs; taking the form realm is called vast; taking the spheres of space and consciousness is called boundless; the sphere of nothing whatever and so on is the sphere of nothingness.

7.92

The consciousness aggregate refers to mind (citta), intellect (manas), and consciousness (vijñāna). There are two interpretations of this: one says that the entity of the six consciousnesses is called mind (citta) in the sense of accumulating, intellect (manas) in the sense of deliberating and pondering, and consciousness (vijñāna) in the sense of cognizing; another says that the ālayavijñāna is called citta, manas refers to manas, and the six consciousnesses are called vijñāna.

7.93

Regarding 'the preceding aggregates of sensation, ideation, formations, and this consciousness aggregate all have past,' and so on: the entities of the four aggregates from sensation onward pervade the three times, which is understandable. If they take external dust-objects as focal objects, they are called external following their objects; if they take the internal body as a focal object, they are called internal following their objects. The four aggregates associated with the five consciousnesses are called coarse; the four aggregates associated with the mental consciousness are called subtle. The four aggregates pervade the three natures: the wholesome are called good, and the remaining two natures are called bad. Past and future are called distant, because the future is not yet born and the past has already ceased, not abiding in the present body, so they are called distant; the present is called near.

7.94

In skillfulness in the elements: 'If, furthermore, with regard to those eighteen dharmas... up to is called skillfulness in the elements': the entity of the eighteen elements properly takes the seeds capable of producing them as the elements.

7.95

However, where the text states that the eighteen dharmas, such as the eye, visible forms, and visual consciousness elements, are also called elements (dhātu), they are termed elements only by extension and are not the actual substance of an element. Therefore, the text also says that these eighteen dharmas arise and appear from distinct elements, distinct seeds, and distinct gotras. From this one knows that the eighteen dharmas are not the actual substance of an element. Element, seed, and gotra are different in name but identical in substance: they are identically seeds that constitute the substance of the eighteen elements. Now, knowing that the seeds of the eighteen dharmas are distinct is called skill in the elements, which is to attain skill in the identical causal condition (hetu-pratyaya) among the four conditions.

7.96

Regarding skill in the sense-bases (āyatana): it refers to understanding that the twelve sense-bases can act as three conditions to generate the six consciousnesses. The dominant condition sense-faculty that is simultaneous with the sixth consciousness is precisely manas. Therefore the treatise says: 'Attention born of this acts as the dominant condition.' Alternatively, the simultaneous mental factor of attention belonging to the mental consciousness may act as the dominant condition. If based on this meaning, then the two sense-bases of mind and mental phenomena act as conditions to produce the mental consciousness, namely as the dominant condition and the object condition; however, this is not as good as the former explanation.

7.97

Regarding dependent origination (pratītyasamutpāda): as for 'only dharmas nourish dharmas and so forth,' nourishing has two aspects: first, the nourisher, which is craving; second, what is nourished, which is existence, consciousness, and so forth.

7.98

Co-nourishing also has two aspects: what is nourished is the same as before; the nourisher is grasping. Alternatively, craving and grasping are called nourishing, while the other afflictions that assist in nourishing rebirth are called co-nourishing. The ten causes are called that which can project; the two results are called that which is projected. Therefore, the text below cites the formations and speaks of birth, aging, and death; alternatively, all twelve links of dependent origination are called formations. Direct generation is called cause, while supportive accomplishment is called condition.

7.99

Furthermore, regarding 'skill in the possible and impossible should be known as the distinctions of skill in dependent origination, and so forth': the fifth, skill in the possible and impossible, emerges from the approach of dependent origination. How is it a distinction? Herein, first, the mind generally clarifies that with ignorance as condition, wholesome and unwholesome formations obtain future results of birth, aging, and death, not through unequal causes—this clarifies the possible, and what differs from this is called the impossible. Second, it specifically clarifies that wholesome dharmas bring about pleasant results, unwholesome ones bring about unpleasant results, and so forth—this is called the possible, and what differs from this is called the impossible.

7.100

Regarding subsuming the five into two: as for 'by means of skill in the aggregates, skill in specific characteristics (svalakṣaṇa) is revealed,' the explanation of skill in the aggregates above contains three meanings: first, manifold differentiability; second, non-singular multiplicity; third, other than these dharmas nothing further is apprehended and nothing is differentiated. Because skill is distinguished on the basis of the first two meanings, it is specific characteristics. As for 'by means of the remaining skills, skill in common characteristics (sāmānyalakṣaṇa) is revealed': because the eighteen elements are identical with respect to the causal condition and skill is thereby attained; the twelve sense-bases are identical in proceeding from three conditions and skill is thereby attained; the twelve links of dependent origination are identical with respect to impermanence and so forth and skill is thereby attained; and in the possible and impossible it generally clarifies the equal cause and effect of dependent origination across the three time periods as the possible, and unequal cause and effect as the impossible—therefore, the other four skills are collectively called common characteristics.

7.101

Fourth, in explaining the focal objects for purifying afflictions: first, it explains that the mundane path contemplates what is below as coarse and contemplates what is above as tranquil, subduing the cultivatable afflictions from the sphere of nothingness on down; second, it explains that the supramundane path focused on the four truths severs all dormant latencies (anuśaya) of the afflictions. Although subduing and severing differ, both are called paths of purifying afflictions. As for 'grossly coarse in nature: refers to the form aggregate of the desire realm, which has many varieties that should be known and severed, and so forth': as in the desire realm there are masculine and feminine faculties, odor, taste, and other forms, whereas in the first dhyāna there are none. Moreover, among the four aggregates, the desire realm has three feelings and feelings associated with the six consciousnesses, whereas the first dhyāna is not like this. Saṃjñā, saṃskāra, and vijñāna may be understood in accordance with their meanings—all are grossly coarse. In this way, progressively comparing them across the higher stages: in all lower stages suffering is abundant and lifespan is reduced, while in higher stages suffering is less and lifespan increases; these are the characteristics of coarse and tranquil.

7.102

Next, it explains the focal objects for purifying afflictions in the supramundane path, namely the knowledge of the four truths. Therein, it first presents a general enumeration, next explains them, and finally concludes.

7.103

In the explanation there are four parts: first, identifying the substance of the truths; second, explaining the meaning of truth; third, explaining the meaning of noble truth. Fourth, from 'furthermore, the suffering of birth' onward, it explains the differences in category and meaning of the truth of suffering and so forth.

7.104

In the first part, there are first the dharmas and then the similes.

7.105

In the truth of origination, the phrase 'if it is craving' is general. As for 'craving for future existence,' it is craving that seeks an internal body. The lower two kinds of craving are cravings that seek external objects. Craving for an object already obtained is called craving accompanied by delight and lust; craving arising toward an object not yet obtained is craving that delights here and there. As for 'capable of obtaining and capable of realizing': origination can obtain suffering, and the path can realize cessation.

7.106

Question: The Abhidharma says that among the eight sufferings, the first seven are objects of mundane knowledge, and the last one is an object of supramundane knowledge. Why does this treatise state that all eight sufferings are objects of supramundane knowledge?

7.107

Answer: Mundane knowledge is of two kinds: first, the knowledge of the six aspects; second, the knowledge of noble practice. The Abhidharma is based on the knowledge of noble practice, hence it takes the first seven sufferings as its object; this treatise is based on the knowledge of the six aspects, hence it takes coarse and tranquil as its object, so there is no contradiction in meaning. Furthermore, that treatise establishes the truth of suffering based on its prominent portion, hence it does not take the suffering of suffering and the suffering of change, but establishes three truths based on their entirety, and thus speaks of the cessation of all afflictions and karma and their antidotes as the three truths; whereas the text of this treatise establishes the truth of suffering based on its entirety and establishes the three truths based on their prominent portions.

7.108

Question: Lust (rāga) and craving (tṛṣṇā) have different names but the same substance; why does it say 'craving accompanied by delight and lust'?

7.109

Answer: According to the Nyāyānusāra: 'By this it is definitely known that the name craving is established based collectively on all afflictions; otherwise, it should not be called accompanied by lust.'

7.110

Now it is explained: here, delight is accompanied by lust, and lust itself is called craving; it does not mean that lust is accompanied by craving.

7.111

In explaining the meaning of truth, where it says: 'Furthermore, the meaning of suffering in the truth of suffering [...] up to [...] because it is non-erroneous, it is called truth': explaining truth by the meaning of non-erroneousness is precisely as in the Final Teaching: 'True suffering cannot be made into pleasure, and so forth.'

7.112

As for 'moreover, its specific characteristic has no deception, and so forth': this corresponds to the Saṃyuktābhidharmahṛdaya stating: 'Furthermore, because its intrinsic nature is not deceptive and seeing it yields non-erroneous comprehension, it is called truth.' According to the Mahāvibhāṣā, there are briefly five meanings: first, real; second, true; third, such; fourth, non-inverted; fifth, non-deceptive. In this present text there are also five meanings: first, such; second, real; third, non-inverted; fourth, non-deceptive; fifth, seeing it yields right comprehension.

7.113

In explaining the differences in category and meaning, the initial explanation of the truth of suffering is divided into two: first, it briefly clarifies the meaning of the eight sufferings, which can be understood; second, it explains the three sufferings.

7.114

Therein are three parts: first, subsuming the eight into three. Regarding 'through different designations such as birth, only the suffering of suffering is revealed, and so forth': Jing says that because of the distinct designations, the first seven sufferings only reveal the suffering of suffering, since causes such as birth mostly increase painful feeling.

7.115

The suffering of the five grasping aggregates possesses all three sufferings. Why is this? Because the five grasping aggregates fully subsume the three feelings and serve as the vessel for the preceding suffering of suffering; they also possess the two sufferings of change and conditioned existence. If subsumed through the general approach and discussed according to their meanings, each one of the eight sufferings possesses all three sufferings. Ji says: taking the seven sufferings as the suffering of suffering is spoken according to reality; other places speak only of the first five as the suffering of suffering because they speak of the suffering of suffering in terms of predominant suffering.

7.116

Second, distinguishing the names through question and answer. The intent of the question is: why are the other two sufferings spoken of with the terms 'change' and 'conditioned existence', while the first is spoken of with the term 'suffering'?

7.117

In the answer there are four points: first, the suffering of conditioned existence and the suffering of change are known only by the noble ones, whereas the suffering of suffering is felt even by the foolish, hence it is spoken of with its own term; second, the suffering of suffering is utterly repulsive; third, as soon as the suffering of suffering is spoken, it is easily grasped; fourth, sentient beings who can be transformed, upon hearing it spoken, easily enter the truths.

7.118

Third, establishing the three sufferings. The preceding seven sufferings reveal painful feeling and the four aggregates that are the basis of feeling; the five aggregates taken together are collectively called the suffering of suffering. In establishing the suffering of change: it refers to all dharmas that are the antidotes to those other six sufferings, excluding birth. Furthermore, there is painful feeling and the bases of painful feeling—either sense-faculties or objects—and the afflictions generated in connection with them. Furthermore, there are pleasant feelings generated in accordance with the preceding freedom from illness and so forth, and the afflictions generated by pleasant feeling; all these collectively are spoken of as the nature of the suffering of change. Therefore, as for 'ultimate teaching, the foremost ultimate teaching': the old translation had 'noble teaching,' but the Sanskrit text does not have this word, only stating 'ultimate teaching,' because it is a teaching of ultimate principle. Ultimate teachings are numerous and either definitive or non-definitive; here, citing a definitive meaning, it says 'foremost.' Calling afflictions the suffering of change is not accepted in Hīnayāna treatises; because the meaning of suffering is difficult to recognize, it was necessary to cite proof. By this meaning, the suffering of change generally applies across the three realms, whereas other places speak only of pleasant feeling, hence only up to the third dhyāna and below. Establishing the suffering of conditioned existence: regarding 'if the nature of the suffering of conditioned existence is pervasive, the nature of the suffering of conditioned existence pervades all five grasping aggregates, and so forth': the impermanence of the grasping aggregates is called conditioned existence; when any craving takes the three feelings as object, there is the coarseness and untamed nature that constantly pursues them, so because the substance of that conditioned existence is not secure, it is called the suffering of conditioned existence. In brief, excluding the dharmas subsumed under the suffering of suffering and the suffering of change, the rest which are concurrent with neither-painful-nor-pleasant feeling—whether dharmas produced by that neutral feeling, or conditions that produce that neutral feeling, or the arising and ceasing conjunction of the aggregates on which the arising of neutral feeling is based—are all the substance of conditioned existence. Because this conditioned existence is pursued by the coarseness of the four graspings and the three feelings and cannot attain security, it is called the suffering of conditioned existence. Next it also says: 'Not being free from the suffering of suffering and the suffering of change, revolving without autonomy.' For now, based on the principle of conforming evolution, the substance of conditioned existence of neutral feeling is not free from the seeds of the suffering of suffering and the suffering of change, hence it is called the suffering of conditioned existence. Even if painful feeling is taken as manifest, it also cannot be separated from the seeds of the other two sufferings. If based on the approach of true reality, the neutral feeling of the ālaya is the substance of conditioned existence, and because it is constantly accompanied by the seeds of the other two sufferings, it is called the suffering of conditioned existence.

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瑜伽論記 — Classical Chinese