瑜伽師地論略纂 10

English (machine translation) 10

Language: English

Regarding the Bodhisattvabhūmi: that which the bodhisattva relies upon means the myriad practices; because they rely upon it as if upon an earth, it is called a bhūmi, hence named Bodhisattvabhūmi. Furthermore, in this bhūmi there are four yogas: first, the yoga of support (ādhāra); second, the yoga conforming to the Dharma (dharmānudharma); third, the ultimate yoga; fourth, the serial yoga. Now, first explaining the first yoga, called the primary stage of the yoga of support, is explained as in the Śrāvakabhūmi. Furthermore, within the primary yoga of support there are separately three supports: namely, gotra, generating the aspiration [for awakening] (cittotpāda), and the factors conducive to awakening (bodhipakṣa-dharma). Taken together, the beginning of the treatise has eighteen chapters: gotra comes first, named the Chapter on Gotra, and this single chapter is solely the support of gotra; the second, the Chapter on Generating the Aspiration, is the second support, generating the aspiration; the remaining sixteen chapters are the support of the factors conducive to awakening, as will be explained extensively below. Question: The previous three kinds of support explain the myriad practices; what is the difference among the three places, such that they are explained in three cycles? Explanation: As explained by the commentator Jinaputra on the Yogācāra[bhūmi]: the first support explains twelve vihāras, which are solely the phenomena to be practiced; the second, conforming to the Dharma, explains thirteen vihāras, comprehensively interpreting the Tathāgata-vihāra and explaining the phenomena capable of practicing; the third, the ultimate, combines the thirteen vihāras into its seven bhūmis. What are the seven bhūmis? Beginning from the adhyāśaya up to the ultimate. This support explains the consummation of training, reiterating cause and fruit; although the meaning is explained in three cycles, their intents are different. 'Support' (dhāra/ādhāra) has three meanings: first, the prior can support the subsequent, as gotra can support generating the aspiration, and generating the aspiration can support the expedient means of practice, hence it is said to be called 'support'; second, capability is called 'support', because one who possesses the gotra possesses capability; third, cause and fruit are called 'support', namely gotra and so forth, practicing generating the aspiration, can accomplish the fruit of Buddhahood, [thus] cause and fruit are called 'support'.

10.3

In the one verse of the treatise, there are altogether ten phenomena. What are the ten phenomena? They are enumerated in the subsequent text. The previous three yogas subsume these ten phenomena: the first yoga subsumes solely the single phenomenon of support; the second yoga explains the next four phenomena; the third yoga explains the subsequent five phenomena. These refer to the eighteen chapters. The fourth, serial yoga, solely discriminates the sequence of all the previous three yogas, without any other distinct phenomenon. Question: Among these four, why does the first alone obtain the name 'support'? Within this support, because three supports are explained: first, gotra; second, capability; third, as the factors conducive to awakening. These three meanings are called 'support' and are extensively explained here; therefore, it obtains the name 'support'. The rest will be explained as the text arrives.

10.4

The treatise says: 'What is called support? It refers to the bodhisattvas' gotra of their own vehicle, and so forth, up to: this is called support.' Explanation: This briefly questions and answers regarding the names of the three supports. From 'For what reason' below, it extensively explains these three supports. Regarding these three kinds of support, it is recorded: In the West there are two accounts. One account holds that the support of gotra, as the bodhisattva Candragomin takes it, is the beginningless naturally existing seed, which is prior to the ten faiths; the support of generating the aspiration is all generating of the aspiration from the ten faiths onward; the support of the factors conducive to awakening is the phenomena practiced from the ten faiths onward. Bodhisattva Dharmapāla's doctrinal stance is identical to this. In Master Jayasena's doctrine there is a slight difference. What is the slight difference? It is that the support of gotra refers to the sense of the beginningless severability of the nature of the cognitive obscuration, which is stated to be gotra; that is, the presence of untainted seeds at the point where it is conceptually severable. The support of generating the aspiration takes the tainted wisdoms born of hearing, thinking, and so forth at the time of the ten faiths. The factors conducive to awakening are identical in meaning to the former.

10.5

The treatise says: 'Because the bodhisattvas take the gotra of their own vehicle as their support, and as their establishment, they possess capability and possess great power,' and so forth. This is the first explanation of the support of gotra. Explanation: Now explaining this text, there are provisionally two accounts: First, because they rely upon gotra, they possess capability and power to attain the accomplishment of bodhi; that is, because gotra possesses capability and power, it can establish great bodhi. Second, because they take the gotra of their own vehicle as their support, they possess capability to accomplish correct and complete awakening; because the gotra of their own vehicle is that which can establish, they possess great power to realize great bodhi. These two interpretations are made for gotra; below, in explaining generating the aspiration and the factors conducive to awakening, these two accounts are also applied. Furthermore, there is another divergent account: The support of gotra is the naturally existing seed, meaning prior to the ten faiths; second, the support of generating the aspiration is from the ten faiths onward; third, the support of the factors conducive to awakening is from the ten understandings onward. It is also said: The support of gotra refers to the ten minds of faith; second, the support of generating the aspiration refers to the stage of the ten understandings; the support of the bodhipakṣa refers to the stage of the ten practices. Although this interpretation is made, it lacks firm adherence and is not grounded in authoritative texts—how can it be relied upon? Moreover, the support of gotra refers to the naturally existing seed; for the support of generating the aspiration, the initial generating of the aspiration a hundred thousand kalpas prior to the ten faiths is also admissible, or taking the initial true generating of the aspiration in principle is also admissible.

10.6

The treatise says: 'A pudgala abiding without gotra, because of lacking gotra, even though possessing generating of the aspiration and active preparations as support, is definitively incapable of unexcelled bodhi.' Explanation: There are provisionally three interpretations: For a person without gotra, there is truly no time when they can generate the bodhicitta; speaking hypothetically for the sake of argument, it therefore says 'even though generating the aspiration,' and so forth—this is the first account. The definitive gotra of the two vehicles is also called lacking the Mahāyāna gotra; even if they encounter conditions and generate the bodhicitta, they are still incapable, hence it says 'even though generating the aspiration,' and so forth—this is the second interpretation. A person who is naturally without gotra, even if they truly generate the aspiration, will ultimately regress completely and cannot attain that unexcelled bodhi—this is the third account. Question: Generating the bodhicitta does not seek worldly fruits; from what seed does this active mind arise? Explanation: It arises from wholesome seeds belonging to merit, not from untainted seeds, because they lack the expedient means of untainted wisdom; therefore the treatise says: 'They are matured solely through the wholesome roots of humans and devas,' and so forth.

10.7

In the treatise's explanation of the synonyms of support: 'It is also called aid, cause, reliance, stage, guide, and dwelling.' Because it aids in accomplishing the fruit; because it can produce the fruit; because one relies upon it to attain the fruit; according to the spoken stages; because it guides arising; and because it contains and stores the fruit; they are assigned respectively to aid, cause, and so forth.

10.8

The treatise says: 'As gotra is explained, the initial generating of the aspiration and the undertaken preparation should be known to be likewise.' Explanation: Just as gotra has the previous meanings of aid, cause, and so forth, one should know that generating the aspiration and the rest are also likewise. Question: What is the 'undertaken preparation'? Previously, explaining the support of generating the aspiration, it was called 'practicing preparation'; now here it is again called 'undertaken preparation'. Explanation: What is undertaken and what can undertake are two different names. The practice that is undertaken refers to the factors conducive to awakening; the practice that can undertake refers to that generating of the aspiration. Therefore, the former generating of the aspiration is called practicing preparation; now here, following the text, the factors conducive to awakening are the undertaken preparation—the two are distinct.

10.9

Regarding the treatise's explanation that gotra has two kinds, original gotra and acquired gotra, they are established accordingly, as in the three meanings of newly perfumed [seeds]. Someone says: Bodhisattva Dharmapāla takes what is on the bhūmis as acquired. This is not so; because untainted seeds are not produced in the ten faiths prior to the bhūmis, when producing those seeds, it is called acquired gotra, spoken of as 'produced' according to their increase. Master Candragomin's doctrine is different; Master Jayasena alone establishes the original gotra in terms of the meaning and function of the severability of the cognitive obscuration, while the acquired gotra is taken to be the seeds of tainted hearing, thinking, and so forth at the time of the ten faiths. Question: How is the path of vision produced through predominant condition? Explanation: There are two meanings: The mundane supreme dharma or the patience of Dharma-knowledge regarding suffering acts as a predominant condition to produce the patience regarding the Dharma of suffering; among conditioned phenomena, this alone is untainted and is not produced from a cause-condition. Second, or it uses the mundane supreme dharma as a cause-condition to produce it: practiced over a long time, the cognitive obscuration is severable, and tainted wholesomeness is most supreme; because of the meaning of being most supreme, it can act as a cause-condition to generate the patience of Dharma-knowledge regarding suffering. This master's intent takes it as a cause-condition, which is like the latter explanation. The doctrine established by the former master, that it is produced from a predominant condition, was already transmitted from of old; wishing to present an alternative doctrine, he therefore established it this way. That which intends the former is solely Dharmapāla's doctrine. Someone says that for Dharmapāla, seeds are not yet differentiated at the time of the ten faiths. This is not so, as discriminated extensively elsewhere. As the Renwang Jing says, there are distinctions. Prior to the bhūmis there are three minds: first, the mind of faith; second, the abiding mind; third, the firm mind. In the stage of faith, it is called the acquired gotra; 'abiding' refers to the ten understandings and ten practices, combining the twenty minds into the abiding mind; the firm mind is the ten dedications. In searching for that sūtra in the West, no Sanskrit manuscript was heard of; nevertheless, we provisionally harmonize it now. As the intent of that sūtra generally explains the acquired gotra as manifold gotras, that sūtra says: the acquired gotra refers to being in the mind of faith, which is the stage of the ten faiths; the nature gotra refers to being in the abiding mind, and in that sūtra the abiding mind refers to the ten understandings and ten practices, with the ten understandings and ten practices named the nature gotra. Question: Why does that sūtra first explain the acquired gotra and later explain the original gotra? Explanation: Namely, when first practicing, it is called the acquired gotra; later, when practice has become nature, it is called the nature gotra; therefore, this sequence is not like the doctrine of this treatise. Question: Why does that [sūtra] combine the twenty minds into ten abidings, whereas the Huayan and others open them into twenty minds? Explanation: To distinguish what precedes and what follows. Because earlier one initially generates predominant faith, it is distinguished from what precedes; since it is not adjacent to the initial path of vision, it combines the twenty minds into just one 'abiding'. Therefore, the ten dedications are spoken of by that sūtra as the path gotra, because they are adjacent to the untainted path of the path of vision; from the path of vision onward, it is called the practice gotra. Such is that sūtra's intent. In the intent of this present treatise, the principle is definitely not so, because their natures are individually distinct.

10.10

Regarding the treatise's explanation of coarse and fine seeds, which says: 'Furthermore, when this gotra has not yet been cultivated into fruit, it is said to be fine, because there is not yet a fruit; when it has been cultivated into fruit, it is said to be coarse, because it is together with the fruit.' Explanation: This takes the doubling increase of untainted seeds initially perfumed in the ten faiths, hence coarse and fine are spoken of, not in other stages. What is meant by 'together'? According to Dharmapāla's doctrine, another distinct seed is formed; the newly produced seed is together with the old seed—it may be explained this way. According to Candragomin's doctrine, it merely causes the old to increase; that is, within the very present thought-moment, the newly increased seed is conceptually spoken of as the fruit, and the old original seed is conceptually spoken of as the cause, hence it says 'together'. Furthermore, viewing the preceding thought-moment against the subsequent thought-moment, although at different kṣaṇas the cause ceases and the fruit arises, because the cause exists it can produce its fruit, hence they are said to be 'together'. According to Jayasena's doctrine, the beginningless seeds of tainted wholesome phenomena are called the cause; at the beginning of the ten faiths, conditioned by untainted teaching, they perfume and form new seeds; this seed is the fruit, and the beginningless seed is the cause; because cause and fruit are simultaneous, they are said to be 'together'.

10.11

The treatise says: 'Regarding various maṇi-jewels, pearls, lapis lazuli, conches, cowries, and so forth, up to: he would not even let others deceive him, how much less do so himself.' The intent here means: a person possesses various treasures, but because their mind is deluded and confused, they cannot gather them up and cannot protect them; having previously entrusted them to another, because their mind is deluded and confused, they cannot remember them. The bodhisattva can properly enlighten them, saying: he would not even let others deceive him, how much less do so himself.

10.12

The treatise says: "By nature they delight in vast wealth and status, and regarding all that vast material wealth, their mind delights in enjoying it, and they rejoice in great undertakings, not adopting an ungenerous, narrow approach." This means that because the bodhisattva's mind is vast, the mind delights in enjoying [wealth], and it is not a small degree of wealth and status; by nature they delight in vast wealth and status because their undertakings are vast and not narrow. Furthermore, it was explained earlier that although the materials given are few, they are able to distribute them evenly, bestowing gifts vastly and not narrowly; here it explains that by nature they delight in great wealth and status, can distribute their giving evenly, and their undertakings are vast and not narrow. Thus this differs from the earlier text concerning delighting in few items or many items.

10.13

The treatise says: "[They] hold in high regard the receiving of the teachings and hold in high regard the future life." As for this one meaning, it says that the bodhisattva gives rise to deep faith in the four receipts of dharma. "Holding in high regard" means deep faith. The four receipts of dharma are explained in the text below in fascicle 4, meaning present suffering and pleasure, future pleasure and suffering, and so forth. And regarding retributions in future lives, the bodhisattva has deep faith; because of faith, it says "holding in high regard." Furthermore, because they deeply believe in the four receipts of dharma and believe in future lives, they see even minor offenses as deeply terrifying, how much more so many offenses; therefore, they do not commit transgressions. Within this morality, the four methods of gathering—affectionate speech, beneficial action, and common cause—are all present; trace through the text and match them. Below it also clarifies the ten courses of action; trace them according to the text. Above and below there are also the meanings of the three kinds of morality, namely the morality of the restraint of the prātimokṣa and so forth, which should be traced and gathered. In forbearance, there is only the forbearance that endures harm from adversaries.

10.14

In the treatise's explanation of vigor, three kinds are fully clarified: beginning from "meaning all bodhisattvas" down to "discerning skillful means and necessarily bringing them to final accomplishment," it clarifies vigor of preparation; next, from "whatever they undertake" down to "negligence, giving up, and shrinking back," it clarifies armor-like vigor; from "regarding vast undertakings, down to how much less minor matters" onwards, it clarifies vigor free from faintheartedness. In meditative stabilization there are also three kinds: beginning from "meaning all bodhisattvas, down to and places of seclusion, giving rise to deep love and longing" downward, it clarifies meditative stabilization of skillful means; from "by nature with few afflictions" down to "how much more so toward kin and neutral parties," it clarifies meditative stabilization that benefits sentient beings; from "whether seeing or hearing" downward, it clarifies meditative stabilization that engenders supernormal powers. In this explanation of the third, the treatise says "able to receive, uphold, and reflect upon the Dharma"; as Vasubandhu explains in the Daśabhūmika-śāstra, this is coordinated with the three wisdoms of hearing, thinking, and cultivation: hearing is receiving; remembering is thinking; not forgetting is called thinking. This very thinking can generate cultivation; taking its name from the cause, the wisdom of cultivation is called thinking. This is another distinct interpretation, which can be further investigated and explained separately in the Daśabhūmika-śāstra. Looking at the meaning within wisdom, it does not distinctively clarify three kinds, but tentatively matches them: "by nature not dull-witted," "by nature not dim-witted," and "by nature not foolish"—these three phrases correspond in sequence to the three wisdoms. The above phrases discussing the bodhisattva mean that they are only able to bring to maturity connate wisdom, which is innate goodness; they are also able to enter the spheres of all sciences, which is the goodness of skillful means. These two phrases convey the general sense. Matching them with the three wisdoms below also generally clarifies the three wisdoms being free from faults and being capable of forceful discernment. Furthermore, "by nature not dull-witted and foolish" corresponds to the wisdom of preparation. The treatise states that this wisdom can enter the spheres of all sciences, and later ripens innate goodness; because its subsequently attained wisdom gives rise to speech, it forcefully discerns in all places of vigilance. Because non-conceptual wisdom is different from before and after, it is not discussed again here. Another interpretation: this generally discusses the bodhisattva's wisdom and does not necessarily distinguish the three wisdoms.

10.15

The treatise says: "One should know that this is called the coarse characteristic by which the bodhisattva's lineage can be inferred," etc. Because the subtle characteristics of the bodhisattva's lineage are difficult to know, now by inferring the lineage from their practices, it says "can infer the coarse characteristic of the bodhisattva's lineage"; therefore, the opening text of this section states: "Due to these characteristics, others are caused to understand that one is truly a bodhisattva." As for the definitive, real sense of the subtle characteristics, only a Buddha can know it. Here, it simply defers to the Buddha; it does not say that I also do not know. When the ancients said that Maitreya does not know, they were mistaken. For the Shan jie jing says: "I have briefly explained the coarse characteristics of the lineage; the other true meanings can only be known by a Buddha." Could it be that Śākyamuni also did not know? It should be known that deferring to the Buddha does not mean Maitreya did not know, but only says that a Buddha knows thoroughly, whereas I also know, but not thoroughly. How could it mean that? To say universally that Maitreya did not know is an error.

10.16

The treatise says: "A bodhisattva of the lineage, down to not being defiled, whether fully or not fully, by the four secondary afflictions that are contrary to wholesome dharmas," etc. Here, "wholesome dharmas" refers to the preceding six perfections; the four secondary afflictions are listed below in their proper order. When a bodhisattva of beginningless lineage is not yet fully defiled, or not defiled by the four, their lineage is associated with these six perfections; if they are defiled by those four secondary afflictions, the wholesome dharmas do not manifest.

10.17

The treatise says: "If an individual lacking the lineage, even if they possess all, in all, and of all kinds, you should know that they definitely do not realize bodhi." The tradition says: There are three kinds of "all": the first "all" refers to the Buddha; the second "all" refers to practices of training; the third "all" refers to the three times. It means that although a person lacking the lineage possesses the Buddha and the practices of training, throughout the three times they definitely will not realize bodhi. Another interpretation: The first "all" refers to the Buddha; the second "all" refers to having no inverted grasping toward the practices of training; the third "all" refers to skillful means being swift. Reversing the previous three conditions, only omitting those whose faculties are not mature and those lacking the lineage, they may also encounter the Buddha and practice the trainings, swiftly arouse vows, and so forth; but lacking the fourth—ripened faculties—one should know that they definitely do not realize bodhi.

10.18

Chapter on Arousing the Mind:

10.19

This is the second, upholding the arousing of the mind, as explained before. What is the essence of this vow? It takes desire, faith, and resolute determination as its essence, or it takes subsequently attained wisdom as its essence. Therefore, among the ten perfections, the first six are fundamental wisdom and the latter four are subsequently attained wisdom; vows rank eighth, so they take subsequently attained wisdom as their essence. If examined strictly in terms of their intrinsic nature, they take desire and faith as their essence. However, this is explained in two passages of the Mahāyānasaṃgraha itself. According to the text immediately below, it takes resolve and aspiration as its essence, aspiration being the mental factor of desire.

10.20

The treatise says: "A bodhisattva's initial arousing of the mind is the first right vow among all the right vows of bodhisattvas, and it is universally able to gather in the remaining right vows." Below, in explaining the arousing of the mind, the text states: "The initial arousing of the mind can gather in all the superior wholesome roots of dharmas conducive to bodhi as their head," etc. Here, because the initial right vow and arousing of the mind are both vehement, they can gather in the other minds of vows. Furthermore, because this initial mind of vows arises first as their head, the other minds of vows and the like are all of this same category; therefore, they are gathered in by the initial mind of vows.

10.21

The treatise says: "Thus one should know that the initial arousing of the mind has five aspects, namely intrinsic nature," etc., which concludes the meanings of the preceding five occurrences of the character "furthermore" (又), coordinating them in sequence.

10.22

The treatise says: "Furthermore, when bodhisattvas have initially aroused the mind, they are named as having entered the Mahāyāna, down to: therefore the arousing of the mind is subsumed under entering." The intention here is to explain that a bodhisattva who has initially aroused the mind is counted among the bodhisattvas who have entered the Mahāyāna. This is spoken conventionally according to worldly sentiments as entering the Mahāyāna, not real entering. As for real entering, it refers to bodhisattvas from the first bhūmi onward. Those bodhisattvas represent the true meaning, not the conventional principle of verbal convention.

10.23

The treatise says: "Thus one should know that the initial arousing of the mind is subsumed under entering, the root of bodhi, the outflow of great compassion, and the support of training." These four phrases conclude the meanings of the four occurrences of the character "furthermore" (又).

10.24

The treatise says: "Four conditions, four causes, and four powers." Conditions are indirect, causes are direct, and powers are assistants; both categories of causes are generally clarified, and therefore there are three distinctions.

10.25

The treatise says: "Ten secondary afflictions," which refers to the ten instances of the word "many" (多) below. That grief and distress, bad actions, and so on are included among them as secondary afflictions is because they arise subsequent to other afflictions; hence they are named secondary afflictions, not that their essence is affliction. Moreover, they are named secondary afflictions on account of their frequency, but their essence is not so. Being gathered under the category of secondary afflictions, they are named secondary afflictions.

10.26

In the treatise's explanation of the four causes, the second cause states: "Relying on the embrace of Buddhas, bodhisattvas, and good spiritual friends." How does this differ from the first condition among the preceding four conditions? In that condition, one merely sees the display of supernormal powers without being embraced with instructions. Here, instruction is direct, and therefore it is a cause; seeing the display of transformations is indirect because there is no instruction, and therefore it is a condition. Hence the two differ. Regarding how the third cause, often generating a mind of compassion toward sentient beings, differs from the fourth condition, saving sentient beings at the end of the kalpa and so forth: in the condition, one merely initiates the arousing of the mind oneself to cause others to arouse the mind; in the cause, undergoing suffering on behalf of others is direct, and therefore it is a cause.

10.27

The treatise says: "Relying on the four focal objects, although not accustomed to them, one is able to generate lower, medium, and superior compassion without interruption." The four focal objects refer to those listed earlier, such as suffering undergone by others and oneself. If, seeing either oneself or another undergo any single suffering, one gives rise to lower compassion; if, seeing oneself and another both undergo any single suffering, one gives rise to medium compassion; if, seeing oneself and another undergo great, uninterrupted suffering, one gives rise to superior compassion to rescue them. Or again, with respect to the four focal objects, toward each one, one can give rise to superior, medium, and lower compassion.

10.28

The treatise says: "If bodhisattvas arouse the mind by relying individually or collectively on the four causes and four conditions, or through their own power, or through the power of causes, or through both powers collectively, one should know that this mind is firm and immovable; if they arouse the mind through the power of others, or through the power of preparation, or through both powers collectively, one should know that this mind is neither firm nor solid, nor is it immovable." The meaning here is to clarify: among the preceding four causes and four conditions, if one arouses the mind relying individually on one cause and one condition, or collectively on the four causes and four conditions, among the four powers one tentatively relies on two powers, namely one's own power and the power of causes. If one arouses the mind relying either individually on one of these two powers or collectively on both powers, this is entirely firm and immovable. If one arouses the mind relying individually on the power of others and the power of preparation, or collectively on both powers, this is not firm, nor is it immovable. If the first of these four conditions is being near to Buddhas, bodhisattvas, and the like, in this text, whether relying individually or collectively, it is firm and immovable; the power of others also refers to Buddhas, bodhisattvas, and so forth, yet others are included under what is not firm and not immovable. How are these not contradictory? The commentary explains: Not so. "The power of others" refers to kings or powerful persons coercing one into arousing the mind, which is not like seeing a Buddha or bodhisattva. Seeing a Buddha or bodhisattva, one arouses the mind oneself, which is subsumed under conditions and is therefore immovable; being coerced by others to arouse the mind is the power of others, and is therefore subsumed under what is movable. Furthermore, the power of preparation is subsumed under what is not firm and not immovable, whereas the second cause among the causes—the embrace of good spiritual friends—is subsumed under what is firm and immovable; what is the meaning of this? The commentary explains: It is not so. The embrace of good spiritual friends is an encounter with the superior condition of seeing a bodhisattva's instruction and practice; in the power of preparation, although one encounters friends, they are merely worldly virtuous individuals, not like bodhisattvas, so there is a difference. Another interpretation: This is judged as firm, immovable, and so on according to just one perspective. In truth, among conditions and causes there are those that are movable and not firm, and within the power of others and preparation there are those that are immovable; this treatise is made based merely on one distinctive perspective.

10.29

The treatise says: "There are four causes and conditions that can cause a bodhisattva to regress from the bodhicitta." What are the four? They are listed in the text itself; these are contrary to the preceding four causes, being their exact reversals.

10.30

The treatise says: "There are two kinds of faults in gathering a retinue: defiled diminution and defiled augmentation toward the retinue, conflicting with and conforming to [it]; such are the two matters." This means that toward what conflicts, defiled diminution arises, and toward what conforms, defiled augmentation arises; hence they are called two matters.

10.31

The treatise says: "Because this bodhisattva ripens such merit of non-harmfulness, they attain the guardianship of twice the protection of a wheel-turning king." "Twice the merit of a wheel-turning king," etc., refers to the merit of evil ghosts and spectres being unable to approach, the merit of the rest of the body being free from illness, the merit of acting courageously for the sake of benefit, the merit of preaching the Dharma untiringly, the merit of dauṣṭhulya being lightened, and the merit of incantations being largely efficacious. Here, as for "phrases of incantation (dhāraṇī-pada) and phrases of vidyā (vidyā-pada)": "phrases of incantation" are ordinary ones; those that are not [ordinary] phrases are incantations possessing luminous phrases. Or, these incantations have luminous power; those of great august spiritual force are called "phrases of vidyā." When sentient beings use them, they lack efficacy; when a bodhisattva uses them, they are immediately efficacious. [There are also] the merit of those afflicted sentient beings becoming gentle and forbearing, the merit of secondary afflictions becoming slight and thin, the merit of the country being free of disasters, the merit of quickly escaping the miserable destinies, and the merit of being able to feel revulsion toward all sufferings.

10.32

Chapter on Benefiting Oneself and Others

10.33

From here down, the sixteen chapters constitute the third [sub-piṭaka of the] one piṭaka (saṃgraha), [namely,] the factors of awakening (bodhipakṣa-dharma). When one investigates this one piṭaka of sixteen chapters, it is broadly divided into three, which the treatise describes as: "Briefly stating the bodhisattva's stations of learning, how they learn thus, and who is able to cultivate the learning." According to Master Yuán of old: from here down, the piṭaka of generating the mind has two [divisions]: the first five chapters explain the teachings to be learned; the next eleven chapters explain the practice of learning them. We now say this is not so. According to this treatise, there are three kinds: "the stations of learning" are the stations of learning of the preceding five chapters, which is the first; "how they learn thus" is the single sixth chapter explaining how they learn thus, the method of learning, which constitutes the second; "who is able to cultivate the learning" is the remaining ten chapters explaining the practices of the person who is able to learn, which constitutes the third. First, the stations of learning comprise five chapters and seven dharmas. What are the seven dharmas? They are listed in the text itself. What are the five chapters? They combine the seven into five. How are they combined into five? They are the "Chapter on Benefiting Oneself and Others," the "Chapter on the Real Meaning (Tattvārtha)," the "Chapter on Sovereign Power (Prabhāva)," the "Chapter on the Dharmas for Ripening Sentient Beings and One's Own Buddha-dharmas," and the "Chapter on the Factors of Awakening (Bodhipakṣa)." The first and second [dharmas] are combined into one [chapter], and the fifth and sixth dharmas are combined into one [chapter]; hence they are named only five chapters. The setting forth of these seven dharmas should have been made apparent elsewhere, but it is now set forth at the head of the "Chapter on Benefiting Oneself and Others" because it is listed at the beginning of the factors of awakening piṭaka; the factors of awakening piṭaka derives its name from its final chapter piṭaka.

10.34

In the treatise's first section explaining pure and shared benefiting of oneself and others, it first explains pure self-benefit. Wishing to explain self-benefit, it first explains the obstacles to self-benefit, down to: "For all bodhisattvas do not transgress, but accord with, the deportment of a bodhisattva in pure self-benefit and benefiting others." Here there are two [parts]: first, it explains the dharmas that should be abandoned, which are the transgressive dharmas that do not accord with the deportment of a bodhisattva, namely, those that one should know and abandon; second, it explains what should be cultivated and learned, which are [the practices that] do not transgress the points of training and accord with the deportment of a bodhisattva, namely, those that one should diligently cultivate and learn. The general explanation of the two dharmas—what is abandoned and what is learned—is concluded. From here down, it specifically explains the obstacles to self-benefit; there are eight, which should be understood according to the sense.

10.35

The treatise says, in the second [part], briefly explaining self-benefit shared with others: "If bodhisattvas, taking compassion as foremost, or for the sake of dedicating [merit] to unexcelled awakening, or for the sake of being born in heaven, at all times cultivate generosity, forbearance, etc., down to self-benefit shared with others," the meaning here is that because compassion arises, they seek awakening with the aim of benefiting others, and are born in heaven for the sake of benefiting others so as to benefit beings and transform sentient beings; it is not like the earlier [state] to be abandoned where one clings to heaven as superior and delights in seeking birth in heaven. Now, being born in heaven for the sake of other beings means taking compassion as foremost; therefore cultivating generosity, forbearance, etc., seeking awakening, and delighting in birth in heaven are all due to delighting in benefiting others; hence it is called self-benefit conjoined with others.

10.36

From where the treatise says: "Furthermore, except for such characteristics as spoken of before, all the rest, etc., down to: the bodhisattva should diligently train in this," here, reversing the preceding obstacles to self-benefit should by rule be called self-benefit. Now the treatise says that reversing the preceding is called self-benefit shared with benefiting others because if one solely reversed the obstacles to self-benefit and practiced only self-benefiting practices, it would only be self-benefit; since self-benefit is an obstacle, a bodhisattva does not do it. Now the intended meaning makes clear that because it is conjoined with [benefiting] beings, even though it is the reverse of self-benefit, it also carries the sense of benefiting others; the same applies among the obstacles. If viewed solely with respect to the practice of self-benefit, it is solely an obstacle to self-benefit; if it is said that one intends to conjoin [benefiting] beings, there is also an obstacle to benefiting others. Therefore, below, in explaining benefiting others shared with self[-benefit], it says: "Furthermore, except for such characteristics as spoken of before, all other bodhisattva practices of benefiting others that are contrary to them should be known to be called benefiting others shared with self[-benefit]"; that is, reversing the preceding [cases of] cultivating generosity with wrong view, violating precepts with the view of no cause and effect, and departing from correct practice when preaching the Dharma for others. Are these two dharmas solely obstacles to benefiting others, or are they for benefiting others conjoined with self[-benefit]? This too should be the reversal of pure obstacles to benefiting others into pure practices of benefiting others. Now it is explained: the intention carries the sense of conjoining beings; therefore, although the obstacles are reversed, the practices apply to both self and others. The passages above and below are similar. Because the bodhisattva takes benefiting others as fundamental, only benefiting others and shared benefit of self and others are not obstacles; if it is [pure] self-benefit, it is an obstacle. Among pure practices of benefiting others, there are three: first, for the sake of benefiting beings, relinquishing the form realm to be reborn in the desire realm; second, for the sake of benefiting beings, following the spiritual powers previously attained to transform [beings] in the ten directions; third, because the fruit is already perfected, having no further seeking for oneself, solely for the sake of benefiting others, performing great beneficial acts such as spiritual powers. The explanation of these three is finished. Diligent training causes the abandonment of the preceding two dharmas; "two dharmas" means those in the preceding reversals.

10.37

The treatise says: "Benefiting oneself and others through varieties of benefit." This means practicing one dharma oneself and causing others to practice it; oneself and others are of one kind, practicing one dharma; hence it is called "varieties." "Four experiences of dharma (dharma-samādāna)" refers to happiness and suffering in this life and the next life; together they make four alternatives, called the four experiences of dharma. The treatise then combines the third and fourth dharmas to explain them together. Question: Here, when explaining varieties of benefiting oneself and others, why are the first and fourth experiences of dharma—which are not benefits in both this life and the next, but are all painful experiences—explained here? The meaning is: the bodhisattva does not take the fourth experience of dharma as benefiting oneself and others; if this practice does not benefit oneself and others, the bodhisattva has no intention to do it. Among the fifth variety, there are nirvāṇa, the dharmas of nirvāṇa, etc., because attaining nirvāṇa is worldly and supramundane self-benefit. Conjoining other people is this fifth [variety]; by raising the preceding second and third matters, it only generally mentions the first, and the fourth is not accepted by intention. Furthermore, because through the four experiences of dharma one benefits oneself by knowing what is practicable and impracticable, and also conjoins with others so that they too know what is practicable and impracticable, both self and others know that what is practicable should be practiced and what is impracticable should not be practiced; hence both constitute benefit.

10.38

When the treatise explains the five kinds of pleasure, it briefly identifies their intrinsic natures. As for "causal pleasure (hetu-sukha)," its essence consists of three dharmas: karma conforming to pleasurable fruit, and the two dharmas of faculties and sense objects that can produce contact conforming to pleasurable feeling; these three are the cause. The essence of pleasure extends across the nature of the five aggregates; because it comprehensively takes the karma conforming to pleasurable fruit, all associated and co-existent [dharmas] are causes. The essence of pleasure takes the five aggregates as its nature. Second is "experiential pleasure (vedanā-sukha)," which is joyful and pleasurable feeling; it covers both the contaminated and uncontaminated as the essence of experiential pleasure. Third is "pleasure counteracting suffering (duḥkha-pratipakṣa-sukha)"; as the text states, it is the pleasant perception arising from the cessation of sufferings such as cold and heat, taking prajñā as the essence of pleasure counteracting suffering. Moreover, the place where suffering is absent is metaphorically spoken of as this pleasure; it has no real essence. Below in the text, it will be distinguished and explained on its own, according to what is attained; or it extends across the five aggregates as the essence of this feeling. Fourth is "pleasure of the cessation of feeling (vedanā-nirodha-sukha)," which takes the absorption of cessation of ideation and feeling (saṃjñā-vedayita-nirodha-samāpatti) as the essence of pleasure; that is, the absorption of cessation is posited upon the seeds of the mind of revulsion, and all seeds of the mind of revulsion in the state of the absorption of cessation are the essence of this pleasure, because the treatise says that absorption is the essence of pleasure. Fifth is "pleasure free from affliction (anupadrava-sukha)." The treatise gives four kinds: 1. Pleasure of renunciation (naiṣkramya-sukha), namely, those who have gone forth; the text below concludes that because it can accord with [awakening], it accords with the pleasure of awakening. 2. Pleasure of seclusion (praviveka-sukha), namely, the joy and pleasure born of seclusion attained in the first dhyāna, which takes feeling as its essence. 3. Pleasure of tranquility (upaśama-sukha); the text says that the cessation of all coarse and subtle examination (vitarka and vicāra) from the second dhyāna and above is called the pleasure of tranquility, which takes the absorptions of the second dhyāna and above as the essence of this pleasure, because coarse and subtle examination are removed; it also takes prajñā as the essence of pleasure. 4. Pleasure of complete awakening (sambodhi-sukha), namely, correct awakening, referring to the pleasure of non-conceptual wisdom; or it comprehensively takes subsequent wisdom as the essence of this pleasure, because the pleasure of unconditioned nirvāṇa attained through cutting off defilements and obtaining this wisdom is subsumed under this pleasure; for the sake of realizing tranquility and cessation, tranquility and cessation are said to be subsumed under mind and mental factors. Such is the intrinsic nature of the five pleasures. Furthermore, these five pleasures are all conditioned, not explaining the unconditioned; therefore they do not take the tranquility and cessation pleasure of nirvāṇa.

10.39

The treatise says: "'Causal pleasure' refers to the faculties and sense objects of the two categories of pleasure, if these serve as causes, and contact conforming to pleasurable feeling." Here, saying "causal pleasure" means being a cause for pleasure, hence named "causal pleasure." That is, the two dharmas of faculties and sense objects can produce pleasurable feeling; hence these two dharmas are called the causes of pleasure. Moreover, faculties and sense objects can also produce contact conforming to painful feeling; here, it takes the faculties and sense objects that produce contact conforming to pleasurable feeling. When faculties and sense objects are in the state of pleasurable feeling, there is therefore the word "category." Another interpretation: "the two categories of pleasure" refers to contaminated and uncontaminated pleasure within the intrinsic nature of pleasure as the two. Or bodily and mental pleasure make the two. Now the text says that faculties and sense objects serve as causes, capable of producing the two kinds of pleasure, contaminated and uncontaminated, bodily and mental. It does not treat faculties and sense objects as the two, but only takes them as the cause, intending to raise the produced fruit, namely contaminated and uncontaminated pleasure; taking the producing cause, faculties and sense objects are the cause of pleasure. Moreover, "the two categories of pleasure" takes the two fruits such as contaminated and uncontaminated, bodily and mental, as mentioned before, and additionally takes the two causes of faculties and sense objects as the two categories of pleasure. Although it mentions the fruit of pleasure, the intention is to take the causal pleasure.

10.40

In the treatise's explanation of the second, experiential pleasure, where it says: "Due to the three causes and conditions subsumed under the aforementioned causal pleasure," etc., the three causes and conditions are the two [dharmas] of faculties and sense objects and the karma conforming to pleasurable fruit, making three. Other distinct interpretations are to be understood as in the previous alternative meanings.

10.41

In the treatise's distinguishing whether the various pleasures are intrinsic nature or non-intrinsic nature, where it distinguishes the fourth, pleasure of the cessation of feeling, saying: "Yet relying on ultimate truth, all feelings whatsoever are suffering; when abiding in the absorption of cessation, this ultimate suffering is temporarily calmed, and therefore it is called pleasure," here, because the absorption of cessation is uncontaminated, the preceding preparatory mind is also uncontaminated; when it says that what is reviled is suffering, it speaks remotely from the contaminated [nature] of what is reviled. Like that unconditioned [state]: in reality, during the uninterrupted path (ānantarya-mārga), the unconditioned state of the cessation of ideation and feeling is already attained; only long afterward does one attain that absorption; at the time of attaining the absorption, it traces back to what was attained during the earlier uninterrupted path, and is thus called the unconditioned state of the cessation of ideation and feeling. Here it is also like this: the absorption is uncontaminated, and the preparation is not contaminated; it derives its name remotely from what is reviled, and is named revulsion toward suffering. Although the remote mind is also contaminated goodness, by the principle of ultimate truth, it is also suffering. Moreover, equating it with the unconditioned state of ideation and feeling is the great meaning.

10.42

The treatise says: "All the remaining pleasures free from affliction," etc. This means that the pleasure of renunciation, the pleasure of seclusion, and the pleasure of tranquility, because they accord with the pleasure of awakening and are factors of awakening, are able to induce the pleasure of awakening. This can be understood as before.

10.43

The treatise says: "One should know that regarding all bliss of causes comprised of karmas with desirable fruits in the present or future, and so on up to what is appropriate, one should immediately bestow it upon sentient beings," and so forth. Here, it explains the meaning of how, among the five kinds of bliss mentioned before, one should deliberate on what may or may not be bestowed upon sentient beings. If in the first [kind], bliss of causes, one takes the karmas that accord with pleasurable fruits, and the third, fourth, and fifth kinds of bliss, these should be bestowed on sentient beings unconditionally, without needing deliberation; whereas the two categories of faculties and objects within the bliss of causes, as well as the second, bliss of sensation, should be scrutinized as to whether they may or may not be bestowed before giving them to sentient beings. Here there is an objection: As with the third kind, the bliss of the cessation of suffering, suppose there is a sentient being who was previously impoverished and unable to commit misdeeds; the bodhisattva, in order to cease his suffering, bestows wealth and treasures upon him; once he has obtained wealth and treasures, he becomes negligent and commits various misdeeds and so on. In bestowing this bliss, does it not produce various misdeeds and generate various defilements? Furthermore, regarding the bliss free from affliction, the bliss of renunciation and the bliss of tranquility are dhyānas of the form realm, which also extend to the contaminated and are conditioned phenomena. If one bestows them upon sentient beings, and sentient beings obtain them without abandoning them, even though they are born in the form realm, they will give rise to attachment to the taste of concentration, fail to learn the inner Dharma, imagine it to be nirvāṇa, and later fall back into the bad destinies. When sentient beings attain them, it is not without fault or without defilement. Why does one not, as with the bliss of sensation, examine whether they may or may not be bestowed upon those sentient beings, instead stating that they are bestowed unconditionally upon all sentient beings? Furthermore, the nature of pleasant sensation encompasses both the contaminated and the uncontaminated; why does it not state that one should select and deliberate over the contaminated, and bestow the uncontaminated unconditionally? Just as with the bliss of causes, where karmas according with pleasurable fruits are bestowed unconditionally while the bliss of causes of faculties and sensory dusts are not bestowed: since this bliss of causes has two types—to be given and not to be given—the bliss of sensation, having two types as well, should likewise be given or not given. Master Yuan says: Because what is comprised by karmas according with bliss is definitely to be given to them, it is spoken of as a definite benefit. If there are sentient beings who initiate karmas according with suffering, the bodhisattva does not bestow it; if they initiate karmas according with pleasure, it is definitely to be bestowed. Therefore, regarding that bliss of sensation, because uncontaminated sensation cannot encompass all of those who should definitely be benefited, it cannot be stated one-sidedly, as what is performed is immeasurable. Just as with the four dhyānas, one gives them to those who definitely should be given them, whereas uncontaminated sensation is not like that. Question: If there is someone whose faculties are ripe, who desires to enter the seeing of truth, and who is capable of being given the uncontaminated, this too is definite; why not give it? The previous explanation is incorrect. The meaning is: In terms of actual principle, within the nature of sensation one could also make distinctions as with the bliss of causes. However, because of the distinction between having the nature and lacking the nature [for awakening], uncontaminated sensation should not be bestowed unconditionally. Furthermore, because of the distinction between being able to enter a bhūmi and not being able to enter a bhūmi, it should not be stated to be bestowed unconditionally. Even granted that it should be bestowed unconditionally on those who enter a bhūmi, because it contrasts with not causing others to enter, they are combined as a single case. If so, how is the bliss of cutting off sensation and the bliss free from affliction resolved? Answer: Because one contemplates the distinct natures of sensation as contaminated or uncontaminated. Why is it not the same? The essence of the bliss of causes has three kinds, which allow distinctions to be made. Furthermore, that the bliss of cutting off sensation and so forth is bestowed unconditionally is stated only with respect to present attainment: when a person knows it, this indicates that uncontaminated sensation should also be bestowed. Because the text implies it, it does not explicitly speak of the bliss of sensation.

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瑜伽師地論略纂 — Classical Chinese