瑜伽論記 8

English (machine translation) 8

Language: English

In the text, first, there are two verses enumerating its two gateways; afterwards, it differentiates them according to the gateways. The two gateways are: first, proceeding toward the mundane; second, proceeding toward the supramundane.

8.5

The mundane refers to corrupt qualities such as subduing delusions, attaining concentration, and cultivating the five mundane supernormal knowledges. The supramundane refers to incorrupt qualities such as the sixteen noble practices, up to the attainment of the fruits; here, clarifying the cultivation of these two qualities is the very essence of the fourth yoga.

8.6

Master Jing judges: the first verse lists mundane yoga, and the second verse lists supramundane yoga; within the initial yoga, there are six gateways: first, clarifying the seven attentions for subduing delusions; second, broadly differentiating the eight concentrations; third, clarifying non-conception and the cessation concentration; fourth, differentiating the five supernormal knowledges; fifth, clarifying the distinctions in the decrease and generation of corrupt qualities; sixth, clarifying the marks of one free from desire.

8.7

Regarding the differentiation of supramundane practices in the second verse, "contemplating all truths" refers to generating the attention of distinguishing characteristics and the attention of resolute intention prior to the path of seeing: the attention of distinguishing characteristics is in the five methods of stilling the mind and the collective and distinct applications of mindfulness; the attention of resolute intention is in the four roots of goodness, contemplating the four truths simultaneously.

8.8

"Penetrating according to reality" refers to cultivating the attention of detachment on the path of seeing, penetrating the tathatā of the four truths and forever severing the delusions of seeing.

8.9

"Broadly discriminating cultivation" refers to the attention of observation, observing whether the delusions of seeing and cultivation have been severed or not severed; further generating the attention of delighting in withdrawal, advancing to sever the delusions of cultivation up to the intermediate two fruits of severance through cultivation, and further advancing to sever the delusions of cultivation below the eight grades of Neither-Conception-Nor-Non-Conception; and further generating the attention of preparatory culmination, which is the ninth uninterrupted path of Neither-Conception-Nor-Non-Conception, the adamantine concentration.

8.10

"Culmination as its finality" refers to the fruit of preparatory culmination, its stage residing in the non-learner's knowledge of exhaustion and non-arising. Ji says: the first stanza explains that one moment possesses seven; the second single line explains the seven attentions in the initial inquiry. The first clarifies seven gateways: first, attention; second, freedom from desire; third, broadly differentiating concentrations; fourth, the two concentrations; fifth, the five supernormal knowledges; sixth, distinctions of masters; seventh, the emergence of marks. The fourth stage takes this as its essence; earlier in the thirty-first and thirty-second [fascicles], the purification of the fourth hindrance was clarified. Now it is explained: the fifth cultivation of attention is the major text in the thirtieth [fascicle]. We now follow the former judgment.

8.11

In differentiating according to the gateways: first, briefly explaining the two gateways; second, from the inquiry, "how many kinds are there herein?" below, broadly differentiating them.

8.12

In the former part, regarding "yogins who have already attained attention, who have already entered such partial delight in severance": this concludes what was clarified previously, that beginners have already attained a partial degree of the seven attentions subsumed under the concentrated grounds, delighting in severing afflictions and delighting in realizing nirvāṇa; from this point onwards, beginners have only two destinations.

8.13

In the broad differentiation, the major text is divided into two: first, throughout this fascicle, differentiating the progression toward the supramundane; in the subsequent fascicle, clarifying the progression toward the supramundane. In the former part: first, briefly differentiating the six gateways; second, broadly differentiating the six gateways.

8.14

In the former part, there are briefly four kinds of persons who initiate preparations to transcend the world; the fourth person refers to all bodhisattvas who delight in ultimate great bodhi in future lifetimes, not in the present life. Ji says: this meaning clarifies that a bodhisattva's future buddhahood is not a present-life phenomenon; although the mundane path is a present-life preparation, because one prepares on the mundane path in order to mature sentient beings within saṃsāra, if a woman's mind is directed toward future buddhahood, she initiates preparation for the supramundane path. Now, according to the previous meaning, there are further two kinds: first, those fully bound, namely ordinary persons; second, those not fully bound, namely trainees.

8.15

Question: How can a trainee delight in proceeding toward the mundane and initiate preparation?

8.16

Explanation: From the generation of the mind in the second and fourth of the four onwards, all are called trainees; partially subduing the delusions of cultivation is called "not fully bound," meaning that they first contemplate the desire realm as coarse in nature and so forth; this briefly differentiates the seven attentions, freedom from desire, and the various concentrations.

8.17

From "Furthermore, based on the dhyānas..." onwards, the latter four approaches are briefly distinguished. Tai says: There are four kinds of persons who subdue afflictions through the six aspects of practice. First, non-Buddhists. Second, those within the inner teaching who have long cultivated meditative practice and subdue all manifest entanglements solely through the six aspects of practice. Third, those who, though sharp by nature, have not matured warmth and so forth, and because warmth and so forth are not accomplished, they are unable to generate contemplation of the truths to abandon desire; they revert to generating the six aspects of practice to subdue afflictions and give rise to samādhi, or to be born in higher realms. Fourth, great bodhisattvas who, because they have intentionally retained afflictions without exhausting them, generate the six aspects of practice to subdue all afflictions and thereby manifest supernormal powers. Furthermore, it is said that a learner, having already severed the afflictions of the four stages such as the desire realm, subdues the afflictions of the five stages by means of the worldly path and is thereby able to produce the concentration of cessation; hence the non-returner also generates the six aspects of practice. Therefore, the author of this treatise adduces the mindless samādhi to answer the previous question of why learners of the first two fruits cannot subdue afflictions and attain the fundamental samādhi—for if they attained the fundamental samādhi, they ought to attain the concentration of cessation. Although this explanation is offered, it does not accord with the phrasing of the text. Although the practice of the śrāvakas is explained here, in concluding generally with those who abide pleasantly in the present life and initiate preparatory practice in the worldly realm, it therefore elucidates great bodhisattvas.

8.18

From "In order to abandon the desire of the desire realm..." onwards is the second section, broadly distinguishing the six approaches, which consists of six parts: first, explaining the abandonment of desire through the seven mental orientations, which first explains abandoning desire of the desire realm through the seven kinds of mental orientation; second, explaining the abandonment of desire from the first dhyāna upwards up to the sphere of nothingness through the seven kinds of mental orientation.

8.19

In the first part, there is first a general listing, and afterwards a separate explanation. Within this there are four points: first, sequentially explaining the seven mental orientations separately; second, explaining that as the mental orientations transform, joy and bliss gradually increase up to pervading and abiding in the fruit of the antidote's cultivation; third, re-explaining the distinctions in the functions of the mental orientations; fourth, explaining their subsumption into the four mental orientations.

8.20

Regarding the first subsection, it first explains the mental orientation of comprehending characteristics, meaning being able to comprehend the coarse characteristics of the desire realm and the tranquil characteristics of the first dhyāna. Ji says: In the Hīnayāna it is explained that all six aspects of practice must be performed; now in the Mahāyāna, a single practice is sufficient and one need not possess all six practices, but may generate any one mental orientation among the six practices.

8.21

Regarding "states conforming to pleasant feeling are the basis for greed, and are the basis for perversion of perception and perversion of mind," Master Jing and others say: The Mahāyāna speaks of perversion of perception and perversion of mind in terms of greed; therefore, the basis for greed is precisely the basis for perversion of perception and perversion of mind.

8.22

Regarding "states conforming to neither-painful-nor-pleasant feeling are the basis for delusion... up to being the basis for perversion of view": because views arise based on delusion, the basis of delusion is precisely the basis of perversion of view. Herein, the subjective apprehender is called the desire that is affliction, while the objective referent is called desire for things.

8.23

In the investigation and reflection upon the common characteristics of desires, where it says "all desires, namely the suffering of birth... up to the suffering of not getting what one seeks," without mentioning the eighth, the suffering of conditioning, Ji says: This is spoken here on the basis of what is universally known in the world. It is spoken on the basis of suffering universally recognized in the conventional world, not on the basis of suffering in the ultimate sense. Although this suffering in the ultimate sense exists in all desires and all matters, because it is difficult to know, it is not mentioned. Now it is explained that the general is set aside in favour of the specific, and therefore it is omitted and not mentioned.

8.24

In the reflection upon the coarse varieties of desires, where it says "like a skeleton... up to like fruit at the tip of a tree," this explains the faults with reference to eight metaphors. Tai, Ji, and others say: Here, like a skeleton is repulsive; like a lump of congealed blood and flesh—without blood congealing into flesh, it is insubstantial and repulsive; like a grass torch, which is extinguished in an instant; like a portion of charcoal fire that can burn down mountains and marshes—a small portion of desires can extinguish numerous roots of goodness; the rest are as before. Another explanation states: touching fire with the body immediately causes grave sickness; not touching it and staying in between turns out to be pleasurable; desires are also like this. It is also said: like charcoal where one part has fire and another part has no fire, it is to be loathed. This interpretation is incorrect.

8.25

In the reflection upon the coarse principle of desires, Jing judges that from "due to great provisions, great pursuit, etc." is the principle of dependence. From "food can counter the suffering of hunger and thirst" downwards elucidates the principle of function. "Furthermore, those desires possess the authority of supreme teaching, direct perception, and inference" elucidates the principle of valid establishment. "Furthermore, those desires from beginningless time..." downwards elucidates the principle of the nature of things. Now I judge that the second, the principle of function, spans from the passage "Furthermore, though those desires are well-generated and well-grown... up to taking impure medicine to cure sickness." The rest is as previously judged. Tai says: The physical sense-faculties and body of the internal spheres of the desire realm are coarse and heavy, unlike the fine and light ones of the form realm; they are nourished with material food and clothed in garments. They may be destroyed and severed by others, or have the nature of naturally separating and perishing upon death. Or again, one's own body must constantly apply antidotes to various sufferings and afflictions according to how they arise.

8.26

In explaining the mental orientation of detachment, it says: "initially generating the path that severs afflictions." Master Ji explains: The [first] two mental orientations do not speak of severing afflictions; the third, detachment, can sever afflictions; hence it is called "initially generating the path of severing."

8.27

Question: Just as the two pans of a scale lower and rise at the same time, why is it that when the mind of the form realm that comprehends characteristics is attained, the afflictions of the desire realm are still not eliminated?

8.28

The explanation states: Prior to comprehending characteristics, although the hearing and thinking of the desire realm produce disgust toward desires, they are unable to conform to severing the afflictions of the lower realm. The resolute resolve of comprehending characteristics can conform to detachment and the severing of desires of the lower realm. Therefore, although the resolute resolve of comprehending characteristics does not sever afflictions, afflictions do not arise. Just as a person of the first fruit who has not yet abandoned desires cultivates and attains the threshold concentration, the comprehending of characteristics at this time is also like this: without yet having abandoned the lower grade of afflictions and so forth, one immediately attains the comprehension of characteristics. When the comprehension of characteristics arises, although afflictions do not arise, just as when a wholesome mind arises an unwholesome mind does not arise, it does not arise not because of having been severed; in the mental orientation of detachment it does not arise because of having been severed. In the first two mental orientations they are not yet severed, so within the stages of the first two, desires and unwholesomeness arise if there is an interval.

8.29

In explaining the latter two mental orientations, Ji also explains: In explaining the mental orientation of the culmination of preparatory practice, it says: "Due to this cause and condition, from being bound to the desire realm... up to being named the mental orientation of the culmination of preparatory practice." Here, in explaining the six aspects of practice subduing afflictions, one does not attain the realization of the higher uninterrupted path, hence it is said to temporarily subdue and sever them. As for this subduing and severing, both the active mind and the seeds must be subdued. How is this known? In explaining the first two mental orientations, it says: the second mental orientation is not interrupted by hearing and thinking; although afflictions do not arise, because the active mind has not been subdued, it is not yet named the uninterrupted path. Only when, in the third mental orientation, the capacity of the seeds to produce manifest fruits above is subdued is it named the uninterrupted path. This is performed by contaminated practice; if it were uncontaminated practice, only by severing the seeds would it be named the uninterrupted path. Although the active mind does not arise, it is still the path of application; now here it is also like this: subduing the active mind is the path of application, and subduing the seeds is the uninterrupted path.

8.30

Regarding "the seventh mental orientation relies on this uninterruptedness, and due to this cause and condition realizes entry into the fundamental concentration of the first dhyāna, etc.": the meaning of the treatise here is that the ninth path of liberation resides in the fundamental dhyāna, while the preceding nine uninterrupted paths and eight paths of liberation are all within the access concentration. Here there are two interpretations. One interpretation: From the first dhyāna up to the third dhyāna, the nine uninterrupted paths and nine paths of liberation are either in the access concentration, or the ninth path of liberation is in the fundamental concentration; from the fourth dhyāna upwards, the ninth path of liberation is definitely in the fundamental concentration, while the preceding eight paths of liberation and nine uninterrupted paths are in the access concentration. Why is this? Below the three dhyānas, the fundamental possesses joy and bliss, while the access stage possesses equanimity. In the fundamental stage, whether surveying or severing afflictions, there is no feeling of equanimity, for as a dark state it definitely does not exist; joy and bliss are sharp and luminous, so they exist. In its access stage, whether severing afflictions or surveying, there is the luminosity of equanimity; only in surveying can there be joy and bliss, and joy and bliss do not exist at the time of severing afflictions. Below the three dhyānas there are two types of persons, sharp and dull, who give rise to the uninterrupted path and path of liberation. For a person of sharp faculties, the ninth uninterrupted path resides in the access stage and is associated with equanimity, while the ninth path of liberation resides in the fundamental concentration and is associated with joy and bliss. For a person of dull faculties, the ninth uninterrupted path resides in the access stage and is associated with equanimity; the mind being dull, they cannot swiftly enter the fundamental concentration and associate with joy and bliss, so their ninth path of liberation resides in the access concentration and is associated with equanimity. Now, stating that the seventh mental orientation enters the fundamental concentration refers to a person of sharp faculties who is able swiftly to enter the fundamental and associate with bliss and so forth. This seventh mental orientation takes the three dhyānas: if it resides in the access stage as the path of liberation, it is associated with the feeling of equanimity; if it possesses the fundamental concentration as the path of liberation, it is associated with bliss and so forth. Above the fourth dhyāna, the preceding eight paths of liberation and nine uninterrupted paths are all in the access stage; the ninth path of liberation must definitely be in the fundamental concentration and does not reside in the access stage. This is the definitive meaning. Again it is said: If one does not distinguish in this way, the preceding nine uninterrupted paths and eight paths of liberation reside in the access stage, while the ninth path of liberation resides in the fundamental concentration, and this is likewise so from the first dhyāna up to neither-perception-nor-non-perception. What is the proof for the former view? Where it explains generally without distinguishing that the first six mental orientations belong to the access stage and the seventh to the fundamental, but merely speaks of the uninterrupted path and path of liberation, this tentatively serves as proof; since no textual passage has been seen that regards distinguishing them as superior, the latter view takes this text as its proof. The former position harmonizes this text according to the previous explanation of sharp and dull persons, which will be broadly explained below under the sphere of infinite space.

8.31

From "Furthermore, when the mental orientations of detachment and collecting bliss are currently operating..." downwards is the second part, explaining that when the four mental orientations operate, joy and bliss pervade and abide in the fruit of the antidote.

8.32

Question: Among the seven mental orientations, why is it that only these four are explained as having delight?

8.33

Explanation: The three mental orientations of detachment, collecting bliss, and culmination of preparatory practice are uninterrupted paths that directly eliminate crudeness and heaviness, and therefore increase delight. Although the mental orientation that is the fruit of the culmination of preparatory practice is not an uninterrupted path that directly severs afflictions, it is liberation, initially completing the abandonment of desire, and therefore greatly increases delight; for this reason they are singled out and explained. Among the remaining three mental orientations, the first two are paths of preparatory practice, and the mental orientation of examination is the path of superior progress; being unlike the previous four, they are not discussed.

8.34

From "Furthermore, the mental orientation of comprehending characteristics toward what ought to be severed..." downwards is the third part, re-explaining the distinctions in the functions of the mental orientations. The mental orientation of comprehending characteristics understands that the evils of desire ought to be severed and dhyāna ought to be attained; the mental orientation of examination understands limits and abandons presumption; the remaining five are as in the text. Tai says: The Hīnayāna universally accepts that in the threshold concentration there is no feeling of joy or bliss; now this treatise alone distinguishes the feelings of joy and bliss. When detachment and collecting bliss sever the first two grades, joy and bliss run concurrent in the threshold concentration; however, because they are interrupted by equanimity, they arise only from time to time. The joy and bliss concurrent with the culmination of preparatory practice have not yet pervaded the body and are also interspersed with equanimity. At the time of the fruit, joy and bliss constantly arise in continuity, so it does not say "from time to time." Ji says: As Fascicle 28 states, the first two are both paths of preparatory practice; that here only resolute resolve is taken as the actual preparatory practice is stated on the basis of its superior position, its proximity to the uninterrupted path, and its not being interrupted by hearing and thinking; therefore only resolute resolve is said to be the actual preparatory practice. The previous Fascicle 28 treats the matter in terms of reality: comprehending characteristics is also preparatory practice. Another explanation: saying that this actually generates preparatory practice does not necessarily exclude comprehending characteristics from being a path of preparatory practice; because the resolute resolve of the access stage is superior, it is said definitely to generate actual preparatory practice, tentatively speaking of resolute resolve as the actual preparatory practice without excluding comprehending characteristics; according to reality there is no contradiction. Furthermore, why is it that when severing the upper grades it does not speak of abandoning presumption, nor does it speak of abandoning presumption after severing the third grade, but speaks of abandoning presumption after severing the intermediate and lower grades?

8.35

The meaning is: The afflictions of the first six grades are coarse and easy to know, whereas the afflictions of the latter three grades are subtle and difficult to comprehend. Having severed the preceding upper and intermediate grades of afflictions, not knowing that the lower grades of afflictions remain, one gives rise to presumption, supposing that all nine grades have been exhausted and that one has cultivated and realized the fundamental concentration. Now, in order to abandon this presumption, it speaks of abandoning presumption after severing the intermediate grades of afflictions, rather than speaking of abandoning it after the upper grades.

8.36

Next, under "Furthermore, if [it is] the attention that discerns marks...", fourth, the six attentions are subsumed under the four attentions and the two counteractions of revulsion and abandoning. Master Ji explains: The intent here is to subsume them under the thirty attentions and the four counteractions. As for the forty attentions, they are explained as above in the eleventh fascicle. Now it says that the attention that discerns marks and the attention arisen from resolve are collectively called conforming attention, which runs together with the counteraction of revulsion. Conforming attention corresponds to the twenty-fifth among the forty. Conforming attention feels revulsion toward the cognitive object and conforms to the abandoning of afflictions; thus the former two attentions are conforming. Furthermore, under "If [it is] the attention of detachment and the attention consisting of the culmination of cultivation, they are called counteractive attention, running together with the counteraction of abandoning," counteractive attention corresponds to the twenty-sixth. As for counteractive attention, it means that due to this one directly renounces the afflictions, because these two are the uninterrupted path; thus they are subsumed under counteractive attention.

8.37

Furthermore, regarding "The attention that integrates joy is called counteractive attention and attention conforming to purity," attention conforming to purity corresponds to the twenty-seventh. As for attention conforming to purity, it means cultivating the six recollections, namely mindfulness of the Buddha and so forth. If it is the attention that integrates joy, because it abandons intermediate afflictions it is called counteractive attention. Because it clearly takes the six recollections as objects to cultivate a distinct contemplation of joy, and pure nirvāṇa, the Buddha, and so forth are also called pure, and because it separately takes these as objects, it is not explained in the same place together with detachment and so forth. Furthermore, because detachment and so forth above do not subsume attention conforming to purity, this one subsumes it together [with counteractive attention].

8.38

Question: Why are the four counteractions not subsumed here?

8.39

The meaning is: It is revealed by implication. Here it speaks of abandoning afflictions; one should know that detachment alone is the counteraction. If so, why does it not say 'running together'?

8.40

The meaning is: The counteraction is wisdom (prajñā) and attention (manaskāra) is mind. The previous text also subsumed counteractions: mind and wisdom running together is called 'running together'. Now here it only clarifies attention and does not clarify counteractions; because there is no wisdom, it does not say 'running together'.

8.41

Furthermore, regarding "If [it is] the attention of observation, it is called attention conforming to observation," this corresponds to the twenty-eighth attention. As for attention conforming to observation, it means observing whether the afflictions are abandoned or not yet abandoned, or observing the principles of the dharmas previously realized. With respect to what precedes, this is also the distant-state [counteraction], holding counteraction, and so forth. Now it is omitted and not mentioned. With respect to the preceding detachment, because it is its path of advance it is called distant-state counteraction; with respect to the attention that integrates joy, because it is the path of liberation it is the holding counteraction. Now, because it is explained after integrating joy, it is not described as being mutually subsumed under counteractions, because previously they were already not mutually subsumed.

8.42

Furthermore, it says: "In this way, the remaining four kinds of attention should be known to be subsumed into the six attentions, namely conforming attention and so forth"?

8.43

The meaning is: The four attentions are outside the seven attentions, hence called 'the remaining'. These four attentions are attentions among the forty attentions; now they are subsumed into six among the seven attentions, hence it is said 'subsumed into the six attentions'.

8.44

Question: Why is the mutual subsumption of the seventh attention and so forth not clarified here?

8.45

Answer: The seventh attention is the fruition; these four attentions and the preceding six are all causes. Causes may be mutually subsumed, but not fruitions; therefore it does not subsume the seventh attention. Here the seven subsume the forty, so they only subsume four. Below in the eleventh [fascicle], the forty subsume the seven, which means there is the sense that the forty attentions subsume all the seven. Now the seven subsume the forty, not the forty subsuming the seven; thus they are incomplete and do not subsume [all of them], so there is a difference. Check this.

8.46

From here below is the second [section], clarifying that the seven attentions are free from desire for the first dhyāna and above, up to the stage of nothingness. In this there are three parts: first, adducing the first dhyāna as a general category for all higher stages having the seven attentions; second, from "If in [the stage] with investigation and with reflection..." below, individually explaining that relying on the higher to abandon the lower has seven attentions; third, under "Furthermore, regarding its coarse marks...", clarifying the two kinds of coarse marks through the six investigations.

8.47

In the individual explanation, regarding "having already realized and entered, having already attained," there are two explanations: One says that one's body resides in the desire realm and enters the first dhyāna, hence it is called "having already realized and entered"; being born in that stage is called "having already attained." The second says that directly being in concentration is called "realized and entered"; although not entering, having attained it is called "having already attained."

8.48

Regarding "If in the stage of concentration... up to... this is called reflection," Jing says: Since the operations of this investigation and reflection have coarseness and subtlety, they cannot arise simultaneously. In the eightfold noble path, right thought is investigation; investigation has thinking (cetanā) and wisdom (prajñā) as its nature; right view is also wisdom. In a single thought-moment two wisdoms cannot be concurrent; both may theoretically be explained as two. Alternatively, right thought has thinking as its nature, and right view has wisdom as its nature; distinct entities arise concurrently.

8.49

Tai says: Name and phrase can express phenomena; mind can differentiate phenomena; coarse mind associated with investigation can also differentiate phenomena; differentiating the meanings of phenomena resembles nominal expressions, hence it is called 'mental speech'. Another explanation: 'Speech' refers to the speech of reflection, not verbal language; the mind runs together with thinking-nature nominal expressions, hence it is called 'mental speech'.

8.50

Ji says: A name expresses a dharma's name itself, its substance being coarse; the mental investigation can contemplate all dharmas resembling nominal expressions, hence it is called 'having the nature of mental speech'. Furthermore, spoken names are verbal names, while reflective thought is called mental names; because investigation is mental naming, it is called 'mental speech'. In the Hīnayāna, investigation and reflection are associated with the fundamental [dhyāna]. Someone says: Now in the Mahāyāna it is not so; investigation and reflection are only in the preparatory stages. This is not so; elsewhere it also says that in concentration there is no investigation or reflection, meaning there is no investigation and reflection that initiates speech, not that there is no subtle investigation and reflection; moreover, there is no fundamental dhyāna lacking five factors, for it is established as a factor.

8.51

Furthermore, regarding "And correctly understanding that such investigation and reflection are of the nature of mental factors...", it only explains that investigation and reflection are of the nature of mental factors and arise concurrently with the mind; it does not explain that investigation and reflection themselves attain association [with each other]. Regarding "arisen relying on the internal, subsumed under external sense fields," it arises relying on the internal sense faculties, its substance is dharma-objects, subsumed under the external sense fields. Furthermore, regarding "And correctly understanding that such investigation and reflection are subsumed under the three times, arise from causes and conditions... up to... following after various desires and so forth," it contemplates that the investigation and reflection of the first dhyāna are scattered, restless, not peaceful, following after various desires, and subsumed under a minor part of joy and bliss born of detachment.

8.52

In the third text, it says "predominance of abiding in suffering": Tai says that because the five aggregates or four aggregates in which sentient beings of the lower stage abide have a predominance of suffering, it is called 'abiding in suffering'. Ji says: It means that the lower stage abides in the predominance of suffering.

8.53

Next, under "Furthermore, regarding being detached from desire here...", second, extensively distinguishing the eight concentrations. In this, first it explains the eight concentrations, and later distinguishes the differences by contrasting dhyāna with the formless [attainments].

8.54

In the former, first it explains: in the first dhyāna, detached from desires and bad, unwholesome phenomena, with investigation and with reflection, having joy and bliss born of detachment, one enters and fully abides in the dhyāna. As for the two desires and two detachments: craving is called the desire that is an affliction, the five sense objects are called desire as affairs; when the counteraction arises, running together with non-craving, it is called associated detachment; turning away from and rejecting the five sense objects is called detachment from the cognitive object. Regarding "What is called detachment: namely, because one has already attained the attention consisting of the culmination of cultivation": attaining the ninth uninterrupted [path], one can detach from all unwholesome phenomena, hence it is called 'detachment'. Regarding "What is called born: having this as cause and condition, immediately arisen": hence it says 'born of detachment'; due to attaining the ninth uninterrupted path, desires and evil are completely detached, and immediately following this one attains the attention of the culmination of cultivation that is the fruition, and concurrently joy and bliss arise.

8.55

Regarding "joy and bliss: namely, because one has already attained the desired object and so forth": Jing says that bliss is the feeling of joy, not the mental factor of pliancy; that is, this feeling of joy making the body pleased is called bliss. Ji says: This is based on those of sharp faculties in the ninth path of liberation who are persons entering the fundamental dhyāna, hence it says 'arising of joy and bliss'; if it is a person of dull faculties, the ninth path of liberation resides in the threshold concentration, and only afterwards can they enter the fundamental and give rise to joy and bliss.

8.56

Regarding "can correctly abide up to seven days and seven nights": Ji says that it clarifies that entering concentration one can abide up to seven days and nights.

8.57

Regarding why it does not speak of a longer time but only of seven days and so forth: it means that in the desire realm material food is cut off for seven days; if it exceeds seven days, upon emerging from concentration the body will perish, so it cannot last for a very long time. Furthermore, only after attaining such a state does one enter the concentration of cessation, which does not preclude many years and months; if exceeding seven days one emerges from concentration the body will perish, but if one emerges from concentration within seven days the body will not perish. Now, treating the time of non-perishing, it only speaks of seven days.

8.58

Question: If one enters the concentration of cessation after exceeding seven days, in that case upon emerging from concentration should one die?

8.59

The meaning is: Not so. Entering concentration for a long time, held by the power of concentration, one does not die; now also, upon emerging from concentration one immediately enters a concentration with mind, hence one also does not die.

8.60

Question: If one also emerges from the concentration of cessation, because the concentration of cessation does not hold it with power, does the body perish or not perish?

8.61

Answer: It perishes.

8.62

Next, explaining the second dhyāna, regarding "internal supreme serenity": in the Hīnayāna treatises it is faith; when attaining the second concentration, one faithfully knows that all afflictions of the concentration stage can be abandoned, hence faith becomes evident. Now in the Mahāyāna, using equanimity, mindfulness, and clear comprehension to detach from the turbulence of investigation and reflection is called 'internal supreme serenity'. Moreover, because the joyous mind leaps and is not peaceful, it does not obtain the names of equanimity, mindfulness, and clear comprehension; there is a text on this in the twenty-seventh [fascicle]. Regarding "born of concentration": this differs from the first dhyāna; that is called 'born of detachment', this is called 'born of concentration'. That one attains the initial detachment from the bonds of the desire realm, hence called 'born of detachment'; this is based on having previously already attained concentration, hence it is said 'born of concentration'. Regarding "joy and bliss: namely, having already attained the desired object and so forth": the bliss of the fundamental first two concentrations is both the feeling of joy, divided into two in meaning: if it pleases the ālayavijñāna side it is called bliss; if it pleases the mental consciousness side it is called joy. Having previously sought joy and bliss to cultivate the second concentration, now one attains the desired object.

8.63

Tai says: Examining the purport of this treatise, investigation and reflection are only in the preparatory concentration, so the fundamental of the first concentration and the threshold concentration arise alternating with investigation and reflection; now when attaining the second concentration, its preparation also lacks investigation and reflection, hence it is said 'surpassed'. Arising without interruption from the fundamental first concentration, it is the preparation for the second concentration, hence it is called 'born of concentration'.

8.64

Explaining the third dhyāna: equanimity, mindfulness, and clear comprehension all counteract joy, unlike the Hīnayāna treatises where clear comprehension guards against the bliss of that stage. Tai says: In the first two concentrations, there is entirely no bliss detached from joy or non-conceptual bliss that pleases the aggregate of mental consciousness; although there is equanimous feeling, it arises alternating with joy, investigation, and reflection, not unbroken equanimity. Ji says: Below the third dhyāna, there is no such bliss or unbroken equanimity; below it there is bliss whose substance is joy, differing in pleasing body and mind. Now in the third dhyāna, pleasing the mind is also called bliss because bliss is consummate, hence it says the lower stages lack this bliss. Although within the lower stages there is equanimity, it does not have a distinct manifest name, and because it is interrupted it is not unbroken equanimity, hence it says 'lacking'; it is not that interrupted equanimity is also lacking, which would be called having no equanimity.

8.65

Explaining the fourth dhyāna, regarding "Furthermore, here because the types of counteractions are similar in power... up to... causing one not to emerge from the superior bliss in the stage of the third dhyāna and so forth": this explains that in the sūtras, when explaining the three lower dhyānas, each has differentiated factors capable of counteracting, but in that stage of the fourth dhyāna it only explains the operation of the counteraction as being able to separate from suffering and bliss without revealing the substance of the counteraction; because its counteraction is similar in type and power to that of the third dhyāna, it is omitted and not stated; below it reveals the marks of the similar counteraction. Namely equanimity, mindfulness, and clear comprehension: this is the equanimity, mindfulness, and clear comprehension in the portion of superior progress of the third dhyāna stage, being revulsed by the bliss of its own stage and seeking the neither-painful-nor-pleasant concentration of the fourth; therefore it universally has equanimity, mindfulness, and clear comprehension. If one directly reveals the substance of the counteraction in that fourth concentration, it is just equanimity, mindfulness, and clear comprehension; because it eliminates the lower bliss, it says "the counteraction here is similar in power"; it omits and does not proclaim the counteraction that abandons bliss, but only speaks of the abandoning of bliss effected by the counteraction and so forth. Tai says: What is called the type of counteraction of this fourth concentration? Namely equanimity, mindfulness, and clear comprehension in the third concentration; because one repeatedly cultivates these very factors in the third concentration and enters the fourth concentration, one is able to renounce the superior bliss in the third concentration. Because the superior bliss in the third concentration can cause the practitioner not to emerge from the third concentration, in its preparation of renunciation it only speaks of what is counteracted and does not speak of what can counteract.

8.66

For this reason, the sūtra states: 'Because of the abandonment of pleasure, when one cultivates the fourth dhyāna, at that very time all pain and pleasure are transcended.' Because of the cause and condition of the abandonment of the pleasure of dhyāna in the fourth dhyāna, whether it be the abandonment of pain in the prior two dhyānas or the abandonment of pleasure in the present fourth dhyāna, it is stated collectively that at the time of the fourth dhyāna, 'with the abandonment of pleasure and abandonment of pain, prior joy and grief have vanished.' The word 'prior' in that sūtra may be applied upward or downward: applied upward, it means 'the abandonment of pain was prior'; applied downward, it means 'prior grief and joy have vanished.' Master Ji says: 'Here, equanimity, mindfulness, and clear comprehension are called the counteractive factors; the pleasure of the third dhyāna is called the factor to be counteracted. In the sūtra, it only mentions the pleasure that is abandoned and does not mention equanimity and clear comprehension, which are the factors that abandon it, because the third dhyāna has already explained the counteractive dharmas such as equanimity and mindfulness, and these are similar in type to the counteractive dharmas of this fourth dhyāna. Hence they are called "of similar kind"—their name and nature are similar, so it says "of similar kind"; they both can sever defilements and are similar in both places, so it says "similar in power," and thus they are omitted and not stated. This explains the reason why the sūtra does not make explicit the counteractive factors of the fourth [dhyāna]. As for the statement: "Because of repeatedly cultivating this very [practice], one can discard the supreme pleasure of the stage of the third dhyāna that prevents one from transcending the third dhyāna; therefore it is said 'because of the abandonment of pleasure'," here the pleasure bound to the third dhyāna fetters the practitioner, preventing them from transcending the third dhyāna and from attaining the middle and superior fourth dhyāna above it. Now, by repeatedly cultivating equanimity, mindfulness, and so forth, one can discard this dhyāna pleasure.'

8.67

As for the statement: 'By these causes and conditions, whether previously abandoned or presently abandoned, it is stated collectively that "with the abandonment of pleasure and abandonment of pain, prior grief and joy have vanished"': the abandonment of pleasure is called the present abandonment; the remaining faculties of feeling are called what was previously abandoned. Therefore, below it is repeatedly stated: '...up to, when entering the first dhyāna, the feeling of grief vanishes.' Herein, as stated earlier in Fascicle 11: 'Why is it said that the faculty of pain is not yet abandoned in the first dhyāna? Because the unserviceability of its category has not yet been abandoned.' If the body is in the lower realm, that may be so. For what reason is the faculty of pain not yet abandoned in one who is in the first dhyāna, yet does not become active? Because the various pains comprised by its counterpart and companion, the faculty of grief, have already been abandoned by that person; only its unserviceability has not yet been abandoned. If the faculty of pain were abandoned in the first dhyāna, then there would be no distinction in the abiding produced by feeling when the practitioner enters the first and second dhyānas, for both possess joy and pleasure, so there would be no distinction. It is only because unserviceability has not yet been abandoned that a distinction is spoken of; and in the sūtra it is said that through transcending the various feelings there is definitely a distinction.

8.68

Question: Merely by the abandonment or non-abandonment of investigation and reflection, would one not obtain a distinction? Why must it be necessary to abandon the faculty of pain to speak of a distinction?

8.69

The meaning is: With respect to joy and pleasure, investigation and reflection are not mutual hindrances; hence one cannot speak of a distinction in joy because of abandoning investigation and reflection. Because the joy of the first dhyāna still has the faculty of pain, its superior benefit has not yet been spoken of; because the joy of the second dhyāna has already abandoned pain, its joy is pure and supreme. If one spoke of a distinction based on the presence or absence of investigation and reflection, existing and non-existing dharmas differ immeasurably, so what distinction would there be in dhyāna? Now, turning the objection around: the feelings of pleasure and joy should have no distinction, but because the faculty of pain, like joy and pleasure, is a feeling, they are mutual hindrances. If one did not take the abandonment of the faculty of pain as the distinction between the joy of the first and second dhyānas, where would the distinction lie in the joy and pleasure of the first and second dhyānas? Previously, at the time of the first dhyāna, pain [as active manifestation] was already abandoned, so here its unserviceability is abandoned; its seeds are not said to be abandoned, as they still exist even for an arhat.

8.70

(Master Jing explains:) In explaining the stage of infinite space: because one gives rise to resolute conviction regarding space, first, one transcends the perceptions associated with eye-consciousness of blue, yellow, and so forth; next, one transcends the perceptions of resistance of ear-consciousness and body-consciousness that turn back to perceive the five sense faculties, mental consciousness, and so forth; third, transcending below the fourth dhyāna, one perceives the various marks of food, drink, jars, clothing, and so forth in the desire realm; down to where it says below: 'It should be known that here, relying on preparatory dhyāna before entering the fundamental [dhyāna], one only perceives space,' and so forth. This text clearly states that the dhyāna of infinite space derives its name from its preliminary practice. Furthermore, in the preparatory stage, it also perceives all aggregates of the lower stages: perceiving downward the visible forms of the fourth dhyāna and so forth, it also engages in contemplation of blue, yellow, and so forth; relying on this, there is form mastery through dhyāna. (Master Tai says:) Transcending is discerned in terms of visible forms; perceptions of resistance are spoken of in terms of manifest forms; perceptions of diversity are spoken of in terms of shape and agglomeration. (Master Ji says:) 'In those diverse agglomerations, down to not generating attention,' and so forth—this is based on a person residing in the desire realm below who, relying on space, dispels the perception of form at this place, and dispels the objective realms of form in the desire realm as well, which is why it speaks of houses, armies, and so forth; it is not that a person born in the form realm who wishes to enter space has this dispelling.

8.71

Regarding the subsequent passage 'It should be known that here...': the commentary says: Above the fourth dhyāna, within them the nine paths of liberation, the seventh attention is exclusively in fundamental dhyāna. At the single moment when the path of liberation is first attained, it solely perceives the aggregates of its own stage; at the second mental moment, it can perceive the aggregates of the higher and lower stages. Now, speaking in terms of the very first moment of the path of liberation, it says that it 'also perceives the aggregates of its own stage'. In the preparatory dhyāna, the preceding nine uninterrupted paths only perceive the lower stages because revulsion is produced; hence it says 'it also perceives all aggregates of the lower stages'. The preceding eight paths of liberation also perceive the aggregates of the higher and lower stages; now, speaking in terms of the uninterrupted path, it says that it 'also perceives the aggregates of the lower stages'. Yet it does not rule out that the preparatory and fundamental [stages] simply perceive the aggregates of the higher, lower, and their own stages. Because it does not speak of the eight paths of liberation in preparatory dhyāna but discusses the nine uninterrupted paths, it says it 'perceives lower aggregates'; regarding fundamental dhyāna, it speaks of the first moment while concealing the second moment onward, so it says it 'also perceives the aggregates of its own stage'. Therefore, the śāstra text does not say that it 'only perceives the aggregates of its own stage', but says 'also perceives'. This uninterrupted path and path of liberation are explained as in the first dhyāna above. If this contradicts the Prakaraṇāryavācā or the second fascicle of the Abhidharmasamuccaya, as explained by the great master there, Xuanzang's explanation is fully recorded: There are three kinds of persons who give rise to the concentration on space: 1. Noble ones: entering the fundamental dhyāna, they universally perceive their own stage, higher stages, and space; 2. Ordinary beings within [the Buddhist teaching]: when entering fundamental dhyāna, due to the power of prior hearing and perfuming, they perceive higher stages and space; 3. Non-Buddhists: entering that fundamental dhyāna, although they perceive space and the four aggregates of self and other, they do not perceive higher stages, because they grasp the concentration on space as the ultimate fruition. Now, this statement is made with respect to non-Buddhists; the author of the Abhidharmasamuccaya also explains it in this way.

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瑜伽論記 — Classical Chinese