瑜伽論記 9.35

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.