瑜伽論記 9

English (machine translation) 9

Language: English

Below, the third [part] explains the occasions of benefit subsumed by cause and subsumed by fruit: that is, when self and others cultivate the three causes, the benefit at the time of the cause is termed “subsumed by cause”; when the three causes attain the fruit, the benefit at the time of the fruit is termed “subsumed by fruit”; thus within both cause and fruit there are practices of benefiting oneself and benefiting others. In this, first it raises an inquiry to introduce and lay out three sections; next, it explains according to the sections; finally, it concludes.

9.4

In explaining according to the sections, first it clarifies the three kinds of causes and fruits, and then it determines superiority and inferiority. In the former, there are two: first, individually clarifying vipāka cause and fruit; second, jointly clarifying merit and wisdom causes and fruits. In the former, there are three: first, directly clarifying the eight vipāka entities; second, distinguishing the eight causes that induce vipāka; third, distinguishing that based upon those eight vipāka entities, one further gives rise to eight practices of benefiting oneself and benefiting others, termed vipāka fruit. The latter two sections are the substance of the practices of benefiting oneself and benefiting others. The first section is merely the bodhisattva's eight kinds of retribution bodies, not the practice of the two benefits; or alternatively, the first section's retribution bodies are also the two benefits: the bodhisattva obtaining those eight kinds of excellent retribution bodies is itself self-benefit, and others observing them and generating faith is benefiting others. Here, the eight kinds of retribution bodies such as complete lifespan obtained by the bodhisattva in human and celestial bodies are their vipāka; the ten wholesome courses of karma cultivated are the causes of vipāka; these two are with taints. Comprehensively giving rise to various practices of benefiting oneself and benefiting others based on the previous bodies endowed with long life and so forth is termed the fruit of vipāka; the realm entities and various practices pertain to both with taints and without taints.

9.5

In the first section, Master Ce distinguishes the vipāka entity, saying: lifespan takes the life faculty among the twenty-four non-concomitants as its entity; it is neither form nor mind, unlike the Satyasiddhi which takes form and mind as its entity; it is nominal and lacks intrinsic nature, and thus is unlike the Abhidharma.

9.6

Shape and color: among the three kinds of form, it takes visible form with resistance entering into invisible form with resistance among the five faculties as its entity; hence the Bodhisattvacaryānirdeśa states: “receiving an intact body.”

9.7

Lineage: this likewise takes lineage among the non-concomitants as its entity.

9.8

Sovereignty: this likewise takes the five aggregates as its entity.

9.9

Credible speech: this takes sound as its entity. If based on this text, its entity is vipāka. Why is this so? In clarifying the eight vipāka [entities], since it says “endowed with credible speech,” we know it is sound. Furthermore, the Bodhisattvacaryānirdeśa states: “subtle and wonderful speech,” so we know it is vipāka.

9.10

Question: In the context above and below in the Yogācārabhūmi, sound is not vipāka; how is this reconciled?

9.11

Explanation: It is spoken of as not being vipāka in accord with the provisional principle.

9.12

Great influence: this takes the five aggregates as its entity.

9.13

Human nature: this also takes a minor portion of the body faculty as its nature.

9.14

Great strength: this is the same as the Sarvāstivāda, though the text is not seen. Namely, the Sarvāstivāda takes the tangible sense base as its entity; hence the Vibhāṣā says that the four great elements such as earth are called strength.

9.15

Here, if distinguished in terms of circumstantial and direct [retribution]: sovereignty is circumstantial retribution, and the remaining seven are direct retribution. Ji says: examining these vipāka entities below, credible speech, great influence, and completeness are not necessarily all indeterminate fruits; rather, at the time of the fruit, having sovereign or outflow fruits is termed vipāka. Prior to the stages, they are induced solely by wholesome karma with taints; on the stages, taintlessness is commonly used to nurture karma. Furthermore, what is named the indeterminate fruit of vipāka is solely with taints; subsumed prior to the stages, it extends to the stages; if sovereign and outflow fruits, such as credible speech and great influence, are on the stages, they pertain to both with taints and without taints, because they arise in subsequent wisdom. Such are the vipāka entities. The text states: “long life and remaining for a long time.” Ce says: according to various sūtras and treatises, there are three phrases: long life, remaining for a long time, and the limit of lifespan. In Jambudvīpa, fifty years and above is called long life; eighty years and above is called remaining for a long time; one hundred years and above is called the limit of lifespan. Now, based on this text, they are collectively subsumed into two, because remaining for a long time subsumes the limit.

9.16

Endowed with credible speech: Jing says: Question: Sound is not continuous; how can it enter the entity of the eight vipāka fruits? Explanation: Although sound is not continuous, the four great elements on which it relies are constantly continuous; relying on those constantly continuous vipāka elements it arises, and therefore that sound is born of vipāka; because it follows along [with them], it is also named vipāka. Endowed with the masculine division means perfecting the male faculty.

9.17

Endowed with human nature: having resolute determination and a masculine, clear voice is called the masculine division, which together with perfecting the male faculty is collectively named being endowed with human nature.

9.18

In the second [part], distinguishing the eight causes that induce vipāka: first, directly distinguishing the eight causes; second, clarifying that each of the eight causes briefly increases by virtue of three conditions, being able to induce and generate vast vipāka. In the former, Master Ji explains these eight causes: prior to the stages, they are solely wholesome karma with taints; on the stages, they pertain to both with taints and without taints. If inducing a fruit with taints, this cause is named with taints; if inducing a fruit without taints, this cause is named without taints.

9.19

Regarding “giving light and fresh, clean clothing is the cause of shape and color”: it is said that shape-birth is not the shape of visible color. If it were visible color, then bright color would serve as the cause inducing the fruit of shape and color; therefore we know that shape is merely the shape of the body, because visible color generally acts as its cause, and because they belong to the same fruit cluster; so how could there be any contradiction in taking visible color as the cause inducing shape and color? Hence shape is either shape or visible color.

9.20

Regarding “gathering various future merits within one's own body... up to being named the cause of being endowed with great influence”: by making offerings to the Three Jewels, venerable elders, and so forth, one makes great vows, aspiring to gather various merits in future lives and bring them into one's own body; with these offerings, vows, and so forth as causes, one will in the future induce being endowed with great influence. This is the meaning here.

9.21

Regarding “bestowing human nature on others through two causes and conditions”: this means another's wife takes delight in her own form, or a man is about to transform faculties and lose his male faculty; the bodhisattva advises regarding the female body and protects the one transforming faculties so that they do not transform faculties, and furthermore speaks the Dharma for them so that they do not transform faculties; that man, due to the bodhisattva's advice, does not take delight in a female body and will obtain a male body; the one transforming faculties, due to the bodhisattva's advice, does not transform faculties. This is named bestowing human nature on others.

9.22

In the second passage, Master Jing explains: first, purity of mind is just faith; second, purity of preliminary application, because one initiates practice based on faith; third, purity of the field, because through faithful practice one is worthy of receiving offerings, which is named purity of the field.

9.23

Master Ji says: when one initiates this preliminary application with uninterrupted, constant, and respectful action, one is then able, according to the stages and so forth, to gather the fruit hoped for by the previous preliminary application; if these preliminary applications and so forth are causes and fruits, they are all capable of purity of the field of merit.

9.24

In the third section, explaining the fruits of maturation, first it directly explains the eight fruits; second, from 'bodhisattvas abiding in the fruits of maturation' onwards, it clarifies that bodhisattvas must be equipped with two factors before they can benefit sentient beings, which are called 'flourishing' and 'in accordance'.

9.25

In the former part, Master Ji and others explain: The fruit of maturation does not mean that the fruit karmically induced by past action is itself called 'the fruit of maturation' [here]; rather, the substance of maturation is brought about by karma and is called 'the maturation body', and after attaining maturation, based on that maturation body, one gives rise to actions of body, speech, and so forth, which are the fruits of the substance of maturation—that is, the maturation body is the cause, and the body and speech produced are the fruits. This fruit is accessible to both the defiled and the taintless, both prior to the stages and on the stages; this should be known by reasoning. If bodhisattvas, on account of being endowed with bodily form and complexion, are such that up to whatever words they utter are inevitably heeded and accepted, how does this differ from the fifth, 'endowment with credible speech', among the eight maturations explained earlier?

9.26

Master Jing explains: In this second case now, it is due to endowment with bodily form and complexion that when one speaks, others accept it, which is the fruit belonging to endowment with bodily form and complexion. Master Ji says: If this fruit is generated based on that maturation, whatever is generated based on it is precisely the fruit; why must it have a particular affiliation? Because of being upright and handsome in form and complexion, all people trust and accept them. Furthermore, in the earlier section on credibility, one does not cheat regarding measures, scales, and the like, and therefore whatever one speaks regarding measures and scales is inevitably trusted and accepted; now, because of uprightness in form and complexion, whatever Dharma one speaks is trusted and accepted by everyone. Thus there is a difference; it is not that a single matter of speech is explained as credibility in two places. Ji further explains regarding the statement under endowment with sovereignty, 'able through giving to gather in sentient beings,' and so forth.

9.27

Question: Why is it that the maturations of great wealth, great illumination, and a great retinue are all endowments of sovereignty, yet now among the fruits it only states that great wealth is the fruit?

9.28

Answer: Earlier, in actual practice there was great illumination and the like; now, matching it with the four means of gathering, the credible speech is called endowment with great power, and for this reason only giving is mentioned without great illumination and the like; thus they do not contradict each other. Among the fruits of great power, there is also the fact that all utterances are trusted and accepted; but because their causes differ, although all utterances are trusted and accepted, they also differ according to the cause.

9.29

In the second text, what are the two matters? First, 'possessing power and capability oneself' means being fully supplied with wealth and Dharma and vigorous in body and mind. 'Properly establishing sentient beings' means being skilled at discerning the capacities of beings and correctly establishing them. 'What they do in accordance with their own affairs' refers to benefiting others. If bodhisattvas possess power and capability themselves but do not properly establish the sentient beings to be converted, Jing says: Although one has power oneself, one does not skillfully establish sentient beings, which means that the practices of benefiting both oneself and others are not in accordance. Ji says: Following the previous fascicle, only benefiting oneself is an obstacle for a bodhisattva, while purely benefiting others is the bodhisattva's task; here it is also like this. If one has capability oneself but is not yet able to convert sentient beings, then with respect to one's own task it is not called 'in accordance', and with respect to others it is not called 'flourishing'. If one has no capability oneself but can properly establish the sentient beings to be converted, being able to convert others is the bodhisattva's task done in accordance; but because one lacks wisdom, power, and capability oneself, with respect to others it is not called 'flourishing', and so forth; because having wisdom enables one to mature those beings, it is called 'flourishing'.

9.30

Regarding 'If bodhisattvas lack power and capability themselves' down to 'are not called able to benefit others': although beginner bodhisattvas have a little skill in means to establish sentient beings and are in accordance with their own task, they lack wealth and Dharma and are powerless in body and mind; for this reason it is not called the task of benefiting others in a flourishing manner. Regarding 'they quickly achieve maturation in the path of the three vehicles': it quickly brings them to maturation in the skill in means of the path of seeing of the three vehicles.

9.31

From here below, the second part clarifies the causes and fruits of merit and wisdom. In this, first it presents the substance of merit and wisdom with reference to the six perfections; second, it explains the causes of merit and wisdom; third, it explains the fruits of merit and wisdom.

9.32

In the former part, the three of giving, morality, and patience are merit and not wisdom; the sixth, prajñā, is solely wisdom and not merit; vigor and meditative concentration are both merit and wisdom. In other sūtras and śāstras it is also said that the five perfections are like the blind, being supportive provisions and therefore merit, while prajñā is like the road, being the path and therefore wisdom. Furthermore, explaining the meaning in terms of the gateway of merit, all six perfections are merit; thus the Mahāyānasaṃgraha says: 'The entire path of great merit is subsumed under all ten perfections.' The treatise says: 'The first six are non-conceptual wisdom, and the latter four are post-attainment wisdom.' Furthermore, the first three are merit, and the latter three are wisdom. Ji says: In reality, the first five are merit and the sixth is wisdom; here, it is discussed in terms of pervasive urging, and thus they apply to both divisions. Furthermore, that the first three are merit is logically definite; as for the latter three being wisdom, because vigor and meditative concentration urge wisdom, they are subsumed under wisdom; since their urging of merit is latent, they are not said to apply to merit; the meaning of pervasive urging may be known from the text. It also says that cultivating loving-kindness based on meditative concentration is merit, without mentioning giving and the rest, because giving is in a distracted mind and therefore is not mentioned.

9.33

Regarding 'Such merit and wisdom are briefly of six kinds; if differentiated one by one, they should be known to be immeasurable': Jing says: Now, briefly discerning merit and wisdom with reference to the six perfections, there are six kinds; if each merit and wisdom is extensively differentiated, they should be known to be immeasurable.

9.34

Ce says: Merit and wisdom are combined and spoken of as six. As for the three of merit: the first two perfections make one, that arisen from dhyāna makes two, and that arisen from vigor makes three. As for the three of wisdom: the sixth makes one, and dhyāna and vigor make one each; hence there are six. If one relies on the Bodhisattva-prātimokṣa Sūtra, the six are the six perfections. Thus that sūtra says: 'What are the six? They are the six pāramitās. If extensively explained, they are immeasurable.' Alternatively, they are said to be twelve, namely each of the six perfections applies to both merit and wisdom. Thus the Bodhisattva-prātimokṣa Sūtra says: 'The causes of merit for a bodhisattva are six, and the causes of wisdom are also six.' Alternatively, they are said to be thirty-six: that is, the six perfections of merit have three times six, which is eighteen, like the six causes of merit and six fruits of merit; wisdom is also like this, so there are thirty-six. Hence the Bodhisattva-prātimokṣa Sūtra says: 'A bodhisattva's cause of merit is both cause and fruit; a bodhisattva's cause of wisdom is both cause and fruit; a bodhisattva's cause of merit is both merit and wisdom; a bodhisattva's cause of wisdom is both wisdom and merit.' Alternatively, they are said to be eighty-four thousand, or exceeding the sands of the Ganges, and so forth; thus it is said to be immeasurable.

9.35

In the second part, explaining the causes of merit and wisdom, Jing says: The causes of merit and wisdom refer to desire and vigor causing what was not yet attained of the aforesaid merit and wisdom to be attained, causing what has been attained to remain, and causing what has remained to increase, which altogether are of three kinds: First, 'the desire to be able to attain, maintain, and increase merit and wisdom' refers to the joy-desire and vigor across the three times, which are their initial causes: namely, the joy-desire to be able to attain what has not been attained; second, the joy-desire to be able to maintain what has been attained; third, the joy-desire to increase merit and wisdom for what has remained. Second, 'the conditions that properly accord with and do not run counter to merit and wisdom' refers to being free from three kinds of counter-conditions: 1. being free from inverted sensory realms of desire; 2. being free from bad spiritual friends who give inverted explanations of merit and wisdom; 3. being free from obstacles to diligently cultivating the ability to attain, maintain, and increase merit and wisdom. Being free from these three obstacles is called 'properly according with and having no counter-conditions'. Third, 'having already familiarized oneself with merit and wisdom previously': regarding these causes of merit and wisdom, Ji says: These causes of merit and wisdom also apply to both the defiled and the taintless; both prior to the stages and on the stages, they are the causes that can generate merit and wisdom.

9.36

In the third part, explaining the fruits of merit and wisdom, Jing says: What is called the fruit of merit means transmigrating for a long time without injury or affliction, and also the purpose of converting others in accordance with what is desired. The fruits of wisdom are also two: 1. the merit gathered based on wisdom is correct and not mistaken; 2. being able to initiate immeasurable skillful means up to ultimate unsurpassable awakening. Regarding 'The names of merit and wisdom should be known as four kinds; their varieties and differences are further immeasurable': Ce says: The four kinds are as discerned above; 'immeasurable' clarifies the scope of the fruits: either relying on merit and wisdom, each generates the four immeasurables, thus having eight fruits; or it is said that the four immeasurable minds are also the bodhisattva's fruits of merit and wisdom; furthermore, the immeasurables each have three conditions, three times four being twelve; furthermore, maturation has eight, and causes and fruits also have eight, three times eight being twenty-four—all are said to be born of merit, all are fruits of merit, and so on, discussed according to the Dharma, so that the dharmas widely practiced are all fruits of merit and wisdom.

9.37

Regarding 'there are immeasurable [fruits]': Ji says: The fruits of merit and wisdom are precisely the abandoning of material attachments, benefiting beings, and so forth initiated based on merit and wisdom, which serve as the fruits of merit and wisdom. These causes, fruits, and the like are all exclusively wholesome and apply to both the defiled and the taintless.

9.38

From here below, the second part distinguishes their superiority and inferiority. Regarding 'It should be known that herein' down to 'arisen from wisdom': Jing says: First, with respect to prior to the stages, in the defiled position, the eight kinds of maturation substances, maturation causes, and maturation fruits are all generated from defiled merit prior to the stages. If the eight kinds of maturation substances are generated, they are generated from retributive causes. If the eight kinds of maturation causes and maturation fruits are generated, they are generated from cause of equal status. This merit, moreover, is initiated only through the guidance of wisdom, and is also generated from wisdom; these three sovereignties prior to the stages are subsumed under the wholesome roots belonging to the path. If they are the maturations initiated on the stages, three are defiled; yet, due to the support of the taintless merit of giving, morality, and so forth, those maturations, maturation causes, and maturation fruits are made to become increasingly superior from moment to moment, which is called 'generated from merit', and are also initiated through the guidance of wisdom.

9.39

Regarding 'Therefore, of the two kinds' down to 'wisdom is unsurpassable', and so forth: Ji says: 'Two kinds' refers to merit and wisdom; it briefly sets aside maturation because it is not the direct cause for realizing awakening. The explanation states: 'Merit is the supreme, and wisdom is unsurpassable'—because it is superior among merits, it is called 'the supreme'; when compared to wisdom, it has something higher, while wisdom is unsurpassable.

9.40

In the fourth part, explaining the present life and future lives, it first asks, next explains, and finally concludes.

9.41

In the explanation there are three points: first, present-life self-benefit, which is: 1. accumulating wealth in accordance with Dharma and consuming it knowing moderation; 2. presently experiencing the agreeable maturation of past karma; 3. dwelling happily in the present life for oneself; 4. attaining on account of the Buddha's teaching.

9.42

Regarding 'Furthermore, all Tathāgatas' down to 'is called present-life self-benefit': Jing says: Ordinary persons use the worldly path to suppress defilements and attain a partial nirvāṇa; the noble persons of the three vehicles use the supramundane path to sever defilements and attain nirvāṇa; all are attained only on account of the Tathāgata teaching the Dharma; hence it is called 'the Tathāgata's present-life nirvāṇa'. Now, clarifying present-life self-benefit is based on those ordinary persons and people of the three vehicles: attaining nirvāṇa in the present on account of the Tathāgata's teaching is entirely self-benefit. It is also said: It is based on the Tathāgata's non-conceptual wisdom being called supramundane, and the subsequent wisdom that takes nirvāṇa as its object being called mundane; attaining wisdom that takes nirvāṇa as its object is in this way called present-life self-benefit. If one takes the subsequent wisdom that takes sentient beings and so forth as its object, that is present-life benefiting others; for this reason, one only takes worldly wisdom that takes that nirvāṇa as its object. Ji says: The meaning here is that the worldly and supramundane dharmas by which the Tathāgata realizes nirvāṇa are all matured by the bodhisattva; with wisdom as foremost, it is called self-benefit; if with compassion as foremost, as explained before, all practices of self-benefit are called benefiting others.

9.43

Question: Why did the previous fascicle say that self-benefit is an obstacle, while now it calls self-benefit the bodhisattva's present life?

9.44

Answer: This self-benefit at present is truly skilled in benefiting others, with wisdom as foremost and compassion as foremost. Because there is a difference in meaning, it is conventionally explained as self-benefit; it is not that within a single dharma there is only self-benefit. As for the earlier obstacle, within a single dharma there was only self-benefit without benefiting others; therefore it is not the same as that obstacle.

9.45

Second, from 'just as all bodhisattvas' downwards, clarifies present-life benefiting others.

9.46

Third, in generally explaining self-benefit and benefiting others in future lives, there are also four alternatives: first, a bodhisattva is born in the desire realm and attains wealth and a physical embodiment in a future life; second, he will be born in the dhyānas or the formless [realms]; third, while actually born in the dhyānas or the formless [realms], he will subsequently be born in the desire realm and attain a physical embodiment and wealth; fourth, in the present life, accompanied by sorrow and suffering, he cultivates wholesome causes. These are called the bodhisattva cultivating self-benefit and benefiting others in future lives. If, accompanied by joy and pleasure, he cultivates wholesome causes, this is then also called self-benefit in the present life. Ji says: The meaning here is that upon dying in the desire realm, one is reborn back in the desire realm or is born in the form realm; upon dying in the form realm, one is reborn back in the desire realm, and the physical embodiment and wealth obtained [are the results]. Furthermore, because cultivating wholesome causes accompanied by present sorrow and suffering yields wholesome fruits in future lives, it is self-benefit and benefiting others in another life. Next, the third section has two clauses explaining the bodhisattvas' self-benefit and benefiting others in both present and future lives: first, in the present life, accompanied by joy and pleasure, cultivating wholesome causes for future wealth and physical embodiment; second, in the present attaining the dhyānas and formless [attainments] that are not concentrations belonging to the part of deterioration. If one attains dhyānas and formless [attainments] belonging to the part of deterioration, future pleasure is uncertain; therefore it says 'not belonging to the part of deterioration.' Now it is explained that because the part of deterioration accords with afflictions, it is not called a benefit.

9.47

Question: In the dhyānas it may be so, but since the formless [realm] has no spatial location, how could one be fully endowed with wealth?

9.48

The Tripiṭaka [Master] says: Not only is there wealth, there are also clothes and so forth, as extensively explained in the sūtras.

9.49

Fifth, in explaining the definitive and non-definitive, it first explains them briefly and later analyses them again.

9.50

Regarding 'ordinary beings, causes and fruits of worldly purification,' this refers to the causes and fruits of humans and gods. Regarding 'if all afflictions are permanently severed up to being called definitive self-benefit and benefiting others,' Ji says: Just as in the person of one beyond training, conditioned wholesome dharmas arise through the power of the taintless eightfold path factors as an overruling condition, this is called 'definitive,' because only this arises and reaches the ultimate fruition.

9.51

Below, having finished the explanation, it concludes with an exhortation to train: regarding the statement that 'all those of the past and future who have trained or will train in self-benefit and benefiting others also have these ten in just this way,' the above [text] concerned the ten practices cultivated by present bodhisattvas; from this, it is further applied by analogy to all bodhisattvas of the past who have trained and all bodhisattvas of the future who will train, as all likewise having these ten practices.

9.52

Chapter on the Meaning of Reality

9.53

To explain relying on the text: take, for instance, the three natures. The parikalpita is by nature devoid of real substance, while the two truths of paratantra and pariniṣpanna are spoken of as existent. Now, stating that existence is existent and non-existence is non-existent accords with reality. Alternatively, reality is simply the two truths: because the principle of the two truths is not inverted, it is called 'real.' If the principle of ultimate truth is immutable and is therefore called the 'meaning of reality,' then this objective field is the principle of the two truths, which serves as the meaning of reality as the domain of wisdom.

9.54

In this chapter, extensively explaining the real objects and wisdom of the two truths is why it is called the 'Chapter on the Meaning of Reality.' Why is the Chapter on Reality explained after self-benefit and other-benefit? Because previously, due to gotra, one is able to generate the aspiration; because of generating the aspiration, one can then initiate practice; and when practice is completed, one goes on to realize the principle. Therefore, it is explained after self-benefit and other-benefit. Alternatively, it may be explained in terms of the pairing of practice and dharma: the preceding chapter explained dharmas with respect to practice, and practice does not arise in isolation but must rely on the principle; therefore, the meaning of reality is analyzed after self-benefit and other-benefit. The chapter sequences of the various sūtras are largely identical in broad outline to this: for instance, the Nirvāṇa [Sūtra] first explains practices such as loving-kindness, compassion, and non-killing, and later explains the four truths, the Tathāgata-nature, and so on.

9.55

In terms of principle, examples among such sūtras are not solitary; hence the meaning of reality is explained after the preceding chapter. However, the Viniścayasaṃgrahaṇī says: 'Furthermore, if one wishes to fully know the meaning of reality, one should first fully know that there are briefly five matters.' It also says: 'If one wishes to fully know the meaning of reality, one should further cultivate contemplation of the three own-beings.' Thus, the five dharmas and three natures should be examined here. In the text it first says: 'First, relying on the nature of how things are (yāvadbhāvikatā); second, relying on the nature of all that exists (yathāvadbhāvikatā).' The passages are diverse, as already explained above.

9.56

Here, in determining their intrinsic nature, there are seven approaches: First, determining intrinsic nature according to the two truths: the nature of how things are takes the ultimate truth as its intrinsic nature, while the nature of all that exists takes the conventional truth as its intrinsic nature. Second, determining intrinsic nature in terms of the four realities: the nature of how things are takes the latter two realities as its intrinsic nature, while the nature of all that exists takes the former two realities as its intrinsic nature. Third, taking the three natures as their intrinsic nature: the nature of how things are takes the pariniṣpanna as its intrinsic nature, while the nature of all that exists takes the paratantra-nature as its intrinsic nature, with the parikalpita being devoid of substance and not subsumed under either. Fourth, differentiating according to the five dharmas: the former nature takes tathatā as its intrinsic nature, while the latter nature takes the [other] four dharmas as its intrinsic nature. Fifth, distinguishing them in terms of own-nature versus particulars: all dharmas, whether principle or phenomenon, each possess their own-nature, which is called the nature of how things are; all principles and phenomena each possess distinct and diverse doctrinal aspects, which is called the nature of all that exists. Sixth, differentiating in terms of the domains of the two wisdoms: the nature of how things are is the non-conceptual wisdom that cognizes the principle, contemplating in accordance with the real nature as it matches all principles; the nature of all that exists is the subsequently attained wisdom that cognizes phenomena, being able to contemplate them in accordance with the object so as to exhaust the nature of the domain. This explanation broadly distinguishes them by wisdom of principle versus wisdom of phenomena. Seventh, distinguishing them in terms of worldly and supramundane subsequently attained wisdom: the contemplative wisdom that contemplates the four truths, sixteen truths, the three gates of emptiness, and so forth is called the nature of how things are. Eighth, although the contemplative mind is subsequently attained wisdom, it is still supramundane subsequently attained [wisdom] cognizing the tathatā of existent nature on the path of seeing images, and is therefore called the nature of how things are; if the subsequently attained wisdom cognizes the differentiated aspects of phenomena such as permanence, impermanence, taint, and taintlessness without interpreting them as the tathatā of the path of seeing images, that worldly wisdom is called the nature of all that exists. In terms of this, subsequently attained wisdom is divided into two wisdoms, namely worldly subsequently attained and supramundane subsequently attained interpretations.

9.57

Ce says: Why are these two taught? It is explained: because of eliminating two kinds of ignorance, namely ignorance regarding the meaning of reality and ignorance regarding the conventional. Furthermore, it is to reveal the two wisdoms, namely the two wisdoms of the ultimate and the conventional. Alternatively, it may be because one wishes to reveal the two approaches of self-benefit and benefiting others. If one explains the text in terms of the approach of the two truths: the real nature of all dharmas is the tathatā revealed by the two kinds of emptiness, which is the original nature of all dharmas; hence it is called 'the nature of how things are,' the real nature of all dharmas. Later, in analyzing the four realities, it is divided into two: the latter two, which are the reality that is the domain of purified wisdom, are it.

9.58

Regarding 'the nature of all that exists, the totality of all dharmas': this refers to conventional phenomena born of causes and conditions. In the four that follow, it is divided into the former two, namely the reality universally acknowledged by worldly convention and the reality established by reasoning.

9.59

Regarding the second part, extensively analyzing the four kinds of reality, the textual format has three sections: first, listing the four names; second, extensively analyzing their four characteristics; third, at the end of the chapter, concluding the four realities as constituting their three grades.

9.60

Jing says: Regarding these four realities, if one specifies their intrinsic nature, the former two realities take worldly mind and objects as their own substance; the latter two realities take supramundane principle and wisdom as their substance. Therefore, chapter seventy-three of the Viniścayasaṃgrahaṇī below states: 'The former two realities take appearances, names, and conceptual discrimination among the five dharmas as their substance; the latter two realities take right wisdom and suchness as their substance.' Furthermore, among these four kinds, the former two are named from their objective meaning, while the latter two are named after the designation of the wisdom capable of realizing them.

9.61

Ce says: The former two are named from the cognitive wisdom that cognizes them, while the latter two are named from both domain and wisdom. Ji says: First, what is called worldly is what is conventionally and universally acknowledged to exist, being existent according to worldly convention; eliminating the dharmas that are conceptually grasped, it is therefore called the reality universally acknowledged by the world. Because it is universally acknowledged, it is called 'reality'; this refers exclusively to conditioned, tainted dharmas, for unconditioned and taintless dharmas are established by reasoning and supramundane. Second, what is called [established by reasoning] means that the wise, up to practitioners who engage in contemplation, rely on direct perception, inference, credible testimony, and other forms of reasoning to establish the meaning; this extends to tainted and taintless, conditioned and unconditioned dharmas. Third, relying on the treatise text, it encompasses the preparatory and other wisdoms of the two vehicles; that is, the three wisdoms attained separately by the three vehicles, and the objects of these three wisdoms—unconditioned nirvāṇa, the four truths, and other dharmas—are the substance of the reality that is the domain of wisdom purified of the affliction-obstacle. Among tainted states, only preparatory wisdom [is included], while the two taintless wisdoms and unconditioned nirvāṇa are its real substance. Fourth, that is, non-conceptual and subsequently attained wisdom: the two wisdoms attained by severing the cognitive obstacle, and the unconditioned tathatā attained through that severing, are the substance of this reality; that is, it explains taintless and unconditioned [dharmas]. Alternatively, if the latter two realities exclusively take the unconditioned attained through the severing of the two obstacles and do not take wisdom, then they are exclusively unconditioned and do not extend to the conditioned.

9.62

Regarding the extensive analysis, the text is divided into two: first, correctly explaining the four kinds of reality; second, differentiating them according to their meanings.

9.63

In the former, the explanation is divided into four sections. First, explaining the reality universally acknowledged by the world, formerly called the reality known to the world. Regarding 'all the world, with respect to various phenomena, in accordance with conventional designations, worldly habituation, and what is seen as identical in nature by the discernment of intuitive understanding,' Jing says: With respect to conventional phenomena, except for the root of wisdom and the causes and conditions of arising and ceasing, which are not the domain of ordinary beings or the two vehicles, the Buddhas and bodhisattvas merely accord with worldly existence, conventional designations, and habituated phenomena, viewing them identically [with worldly beings]; hence it is called the reality universally acknowledged by the world.

9.64

Question: If Buddhas and bodhisattvas share the same nature seen by the discernment of intuitive understanding established jointly through worldly conceptual thought and discrimination, and this is called the reality universally acknowledged by the world, then whenever ordinary worldly people cognize the four great elements and the five sense fields, or cognize pots, robes, and feelings of pleasure and pain, they grasp them all as real. If Buddhas and bodhisattvas, in cognizing the four great elements and so forth, likewise grasp them as real, they would be inverted and it would not be real. If the world grasps them as real while Buddhas and bodhisattvas do not, what they establish would be different, and thus not universally acknowledged.

9.65

How can it be called the meaning of reality universally acknowledged by the world?

9.66

It is explained: Being universally acknowledged is not based on sharing the same grasping; it is based on using conventional names for the objects of grasping without contradicting them, which is why it is called universally acknowledged. Just as worldly people speak of earth having the nature of solidity, and so forth, up to speaking of movement or the nature of a self, I also speak likewise; just as they speak of form and so forth being visible and audible, I also [speak] likewise; just as they speak of clothing, food, carts, and vehicles, up to fields, gardens, grand estates, and feelings of pleasure and pain used in the world, I also speak of them. Because such matters do not contradict sentient beings and one shares the same designation of their existence, it is called universally acknowledged. Yet the Buddhas and bodhisattvas fully understand that the nature of phenomena so spoken of is illusory and not definitively existent. Therefore a sūtra says: 'If it is said that the world exists, I also say it exists; if the world says it does not exist, I also say it does not exist; I do not dispute with things. When I speak of existence or non-existence, it is because sentient beings contradict it that they dispute with me.' Therefore, among the four realities, from the perspective of the domain known to the Buddhas and bodhisattvas, the former two realities are subsumed under the three dharmas of names, appearances, and conceptual discrimination among the five dharmas. If one takes the fundamental substance and mental images upon which worldly false grasping relies, they are also subsumed under these three dharmas.

9.67

Ji says: The meaning here explains that among all worldly affairs, what all people jointly establish in accordance with the objects verified through the verbal designations and conceptual understandings generated by sentient beings is the substance of this reality. That is why it says 'earth is only earth,' and so forth; that is, this is only this, up to not being otherwise—namely, that this earth is only earth, water is only water, and not fire, wind, and so forth. Generating a definitive understanding is universally accepted in the world; having been transmitted from beginningless time, it is not a sudden thought of the present. These are the substance of this reality.

9.68

Regarding the second reality, Jing says: The statement, "'Namely, all the wise,' having rational meaning, 'all the intelligent,' and so forth," points to those persons who are capable of establishing rationally established [reality]. Only someone with wisdom can, in accordance with their inclination and relying on the three pramāṇas, establish rational proofs and debate opponents. "Abiding in the stage with investigation and reflection" is used to exclude the devas of the second dhyāna and above, who cannot establish rational arguments to defeat opponents because they are free from investigation and reflection. Investigation and reflection are conventional [designations], taking volition or discernment as their intrinsic nature; in terms of conventional functioning, they exist only in the lower stages, but in terms of volition and discernment, they extend throughout the nine stages. "Dwelling in the state of an ordinary person": ordinary persons rely on the self and wish to regulate discourse and so forth, establishing rational proofs to vanquish opponents. The noble ones have awakened to the principle, their minds delight in tranquility, and they are not fond of these affairs. The statement, "Relying upon perception, inference, and so on, up to knowable objects," means that wishing to establish rational proofs necessarily requires relying on the three pramāṇas and being skilled in thinking and discerning before they can be established.

9.69

Tai says: In "Namely, all the wise, having rational meaning," it refers to the rational meaning jointly established by all the wise, such as the rational meaning of sound being impermanent. "All the intelligent" means those who penetrate principle. "All the clever" means those who know facts. "Those capable of investigation and reflection" means that the aforementioned penetration of principle and knowledge of facts both involve investigation and reflection, namely initial investigation followed by subsequent reflection. "Abiding in the stage with investigation and reflection" distinguishes [this] from the absorption of meditative calm; it is the state of investigation and reflection, because the fundamental absorptions above lack investigation and reflection. "Possessing their own eloquence": some have investigation but merely trust the words of others to establish rational proofs; lacking eloquence themselves, they cannot establish meanings, and thus these are not rationally established either. "Dwelling in the state of an ordinary person" excludes the reality that is the domain of the knowledge purified of the affliction obstruction that arises later. "Those who act according to examination": some ordinary persons are incapable of deliberating and examining, and likewise cannot establish rational proofs. "Relying upon perception, inference, and so forth": even if one can examine, one cannot rely on it [alone]; one must rely on the rational proofs formed through the universally established discrimination of the three pramāṇas. In "knowable objects that are the domain of definitive knowledge," even if one relies on the three pramāṇas, if it is not yet definitive, one cannot rely on it; hence it says "the domain of definitive knowledge." These are knowable objects of principle, where rational proofs are established by means of the three pramāṇas; what is established by oneself is explained to others, and hence is called "what is posited." This is named the reality accomplished through reasoning.

9.70

Ji says: Below the phrases "those capable of investigation," "those capable of reflection," and "abiding in the stage with investigation and reflection," it refers to how a person of the desire realm may at times not give rise to investigation and reflection; if a person does give rise to this investigation and reflection, they are called "one capable of investigation," and so on. If one contrasts the desire realm with the form realm, they are called "those abiding in investigation and reflection." Furthermore, it is said: "those capable of investigation" points to persons at the time when they are actively giving rise to investigation and reflection; "abiding in the stage with investigation and reflection" refers to persons who possess investigation and reflection. "Dwelling in the state of an ordinary person" means that because the noble ones abide in taintlessness, they do not delight in distraction, extensive debate, and the like; ordinary persons, being endowed with distraction, mostly delight in debate, and thus it refers solely to those dwelling as ordinary persons. Furthermore, although noble ones possess the seeing of the truths and have some small measure of the pramāṇas of inference, perception, and noble testimony, they have already directly realized [the principle], whereas worldlings have uniformly not yet directly realized it and mostly generate inferential knowledge; therefore, among the many rationally established [matters], it explains that the inferential reasoning of worldlings is rationally established with respect to phenomena.

9.71

Regarding the third reality, Jing says: The statement, "Namely, all śrāvakas and pratyekabuddhas," clarifies the persons who realize reality. If it is taintless [knowledge], it is the taintless direct realization of reality. If it is "that which can induce taintless knowledge," it refers to the conditioned path of seeing, which is the immediate proximate preparatory path prior to direct realization. If it is "the mundane knowledge obtained subsequent to taintlessness," it is obtained subsequent to direct realization and is also called the conditioned path of seeing. As for the statement, "The domain of activity is the reality of the domain of activity," the preceding and succeeding conditioned paths of seeing operate on the domain of the four truths. If it is the unconditioned path of seeing, it operates on the tathatā revealed by personal selflessness, namely the principle of the equality of the four truths as tathatā. From "By having this as their object" up to "abiding without obstruction," persons of the two vehicles, because the affliction obstruction is exhausted, no longer receive rebirth and abide without obstruction; this corresponds to the Mahāyānasaṃgraha's statement that the two vehicles only eliminate the affliction obstruction and thus attain the body of liberation, but having not yet eliminated the obstruction to knowables, they cannot attain the Tathāgata's Dharma-body, the Dharma-body being precisely the tathatā revealed by phenomenal selflessness. Below, it explains again: "discriminate with utmost excellence the meaning of these four truths" refers, within preparatory knowledge, to contemplating the four noble truths, called the conditioned path of seeing. The statement, "realizing and entering direct realization," is the unconditioned path of seeing. In "having entered direct realization, real knowledge arises," non-conceptual knowledge arises; or alternatively, "having entered direct realization, real knowledge arises" can mean that the knowledge obtained upon emerging from contemplation, the conditioned path of seeing, arises. The Abhidharma explains only the conditioned path of seeing; the Tattvasiddhi-śāstra explains only the unconditioned path of seeing; the Mahāyāna fully expounds both. Furthermore, in the Mahāyāna, the unconditioned path of seeing directly manifests the tathatā revealed by the two kinds of selflessness, unlike the Tattvasiddhi which manifests only emptiness; hence that treatise says there are three minds, namely the mind of nominal designations, the mind of real dharmas, and the mind of emptiness, taking the mind of emptiness as the ultimate. The statement, "With regard to these truths, the śrāvaka and pratyekabuddha can contemplate that only the aggregates can be apprehended," is the conditioned path of seeing. "Apart from the aggregates, a self cannot be apprehended" is the unconditioned path of seeing; alternatively, both may be the conditioned path of seeing, distinctly contemplating the truth of suffering as selflessness. The statement, "frequently cultivating the wisdom associated with the arising and ceasing of conditioned phenomena arisen from conditions," is the contemplation of the truth of origination. "Because of cultivating the view of the absence of self-nature in the person distinct from the aggregates" refers to the contemplation of the two truths of cessation and the path. This is because the Mahāyāna teaches that under the truths of cessation and the path, there is in each case the view of individuality (satkāyadṛṣṭi). Outside the sixteen aspects, one distinctly contemplates cessation and the path as selfless with a tainted aspect of selflessness; otherwise, one should again interpret these two sentences in terms of the truth of origination and the truth of suffering. "Generating such direct realization of the noble truths" is the conditioned path of seeing.

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瑜伽論記 — Classical Chinese