瑜伽師地論略纂 6

English (machine translation) 6

Language: English

The fourth section of the bhūmi explains the fifth topic: the essential tenets of the sūtras. In the miscellaneous matters there are two parts: the first explains the essential tenets, and the second explains miscellaneous meanings. The text is divided into two: first, eleven distinct occurrences individually cite sūtras and explain them; second, the sacred teachings are maintained through the four correct Dharmas.

6.3

The first sūtra clarifies seclusion of body and mind, which induces awakening as it truly is.

6.4

The second sūtra concerns skillful cultivation of śamatha and vipaśyanā, fully comprehending what is to be known.

6.5

In the third sūtra, on skill in samādhi, samāpatti, and so forth, the text is divided into three: first, citing the sūtra to state [the topic]; second, two occurrences explaining the four propositions of the sūtra; third, from "what is abiding" onward, individually explaining the fourteen phrases of the sūtra. Below "equal love," conversely taking "unequal love" as one phrase makes fourteen phrases. Below "well-tamed phrase," there are "adherence to practice" and "adherence to dharmatā" explaining "well-tamed"; these two are headings in the text and do not explain the phrases of the sūtra. Among the four propositions, the first occurrence takes concentration in mutual opposition to form four propositions. The term samādhi designates eleven kinds; because emptiness, signlessness, and so forth are most supreme, and because their cognitive objects are pervasive, they particularly receive that name. The term samāpatti also designates six kinds; the spheres of mastery and the totalities are able to accomplish transformations, and the attainment of cessation is accomplished solely by noble ones, hence it particularly receives the name. These form the first two alternative propositions. In the proposition of both, the totalities are briefly mentioned to exemplify the spheres of mastery and the attainment of cessation. Stating the attainment of non-perception reveals that attainments accomplished by ordinary beings are also included in this proposition. The five present-sight attainments should also be stated separately, but because their meaning is slightly hidden, they are omitted and not stated. The rest should all be known by analogy. Therefore it concludes below: "Thus, among the previously explained samādhis and samāpattis, as appropriate, one should skillfully establish them." Here, following what is superior, they are stated partially for now. In the second set of four propositions, only the first two propositions are made. Regarding "skillful in samādhi but not skillful in samāpatti means being well-versed in the distinctions of the words, phrases, and syllables of samādhi, but not in the distinctions of the practices, forms, and marks capable of entering samāpatti": this skillfulness takes the three prajñās as its nature. As for samādhi, what is stated here has roughly two meanings: equal concentration is what is held, and the practitioner is the holder—because I can hold equal concentration, it is called samādhi (equal holding). Furthermore, the concentration that is expressed is called equal, and the teaching that expresses the concentration is called holding; because the teaching can hold concentration, it is called samādhi. As for samāpatti, the concentration that is entered is called equal, and the practices, forms, and marks that are capable of entering concentration are called equal arrival; because they are capable of arriving at equality, it is called samāpatti (equal arrival). Arrival means reaching; because the cause is able to enter the fruit, arriving at equality. Furthermore, the concentration that is entered is called samāpatti, whose meaning is as conventionally explained. Because samādhi and samāpatti each have two meanings in this way, these four propositions are mutually distinct. Here, in the first proposition, the teaching of concentration is samādhi, and the practices, forms, and marks capable of entering concentration are called samāpatti; in the second proposition, the practices, forms, and marks capable of entering samāpatti as well as the concentration entered are both called samāpatti, while the practitioner capable of entering through the teaching that expresses concentration is called the holder. Below "there are bodhisattvas who, although capable of attaining entry," reveals the mark of being skillful in samāpatti but not in samādhi, pointing to bodhisattvas to clarify this meaning. Below "as long as they have not heard from the Buddhas," it explains that there are three meanings to not being skillful in samādhi: first, not having heard from the Buddhas; second, not having heard from supreme bodhisattvas; third, not having personally realized supreme perfection; therefore they cannot skillfully know the teachings on concentration. The single word "not" above governs all three points below. Regarding "subsumed under the conceptual nature and marks of the unfixed bhūmis": this refers to distracted cognitive objects. These are phenomena heterogeneous to the bhūmi; thus, contemplating distracted cognitive objects is called emerging from meditative absorption. Regarding "what is to be done after concentration, namely eating, drinking, and so forth": these are the tasks that should be done upon emerging from meditative absorption; because when this time arrives, one should emerge from meditative absorption. Regarding "the mark of the cognitive object is the conceptual nature; due to cognizing this, one is able to enter the concentrations": because all defiled phenomena are called conceptualization, the cognitive object of concentration is called conceptual nature, since the mark-aspect is not separate from seeing and has no distinct nature. Alternatively, this cognitive object takes as the mark of the cognitive object the substance of the marks manifested by conceptualization among the five dharmas. Regarding "How does one initiate? It means being able to briefly summarize the meaning of extensive phrases and sentences": this is the power of retaining what is heard summarizing extensive textual meanings. Regarding "What is equal love? It means shame, conscience, love, reverence, and so forth": this refers to giving rise to twelve kinds of phenomena before concentration: first, shame; second, conscience; third, love; fourth, reverence; fifth, faith; up to twelfth, joy. Using these as expedient means, the mind attains concentration. Because one has equal love toward these twelve, it is called equal love.

6.6

In the fourth, the Sūtra on Distinguishing the Dhyānas, the text has four parts: first, citing the sūtra to state [the topic]; second, briefly explaining the four transitions; third, extensively explaining the marks; fourth, concluding. Regarding "Among these four transitions, one should know that at two times there is error": the four transitions are: first, error at the time of advancing in defiled samādhi; second, error at the time of heading toward regression in defiled concentration; third, non-error when actually regressing from defiled concentration; fourth, non-error when actually advancing in undefiled concentration. Alternatively, the first two take advancing to be regression, which is called error. The first takes advancing in defiled concentration to be regression; the second takes advancing in undefiled concentration to be regression; hence both are called error. The treatise states the second.

6.7

Regarding "error at the time of regression in samādhi": cultivating advancement in the undefiled and heading toward regression in the defiled is called error. In the latter two, taking regression to be regression is called non-error. The first takes actual regression in defiled concentration to be regression; the second takes regression from the defiled in undefiled concentration to be regression. In taking regression to be regression in defiled concentration, the text has three occurrences: first, regression due to attachment to taste; second, regression due to conceit and depreciation; third, regression due to greed and deceit. Regarding "the second non-error should be known in its marks as the reverse of the first non-error": when one attains undefiled concentration and is about to lose defiled concentration, knowing regression as it truly is is called non-error. The third non-error is knowing regression at the time of regression. The fourth non-error is knowing defiled regression when the undefiled advances. Here, the distinction between the fourth and the preceding second is that previously, in the expedient stage of cultivating the undefiled, one had not yet realized it and took it to be regression from previously attained concentration; now, in the fourth, one actually attains the undefiled and the defiled does not operate, which is called regression: thus the distinction is made.

6.8

In the fifth, the Sūtra on Distinguishing the Four Inspected Practices, the text has three parts: first, citing the sūtra to state [the topic]; second, briefly showing the marks of inspected practice; third, extensively showing the practices inspected. That is, the four portions of purified concentration are what is inspected, and what inspects is the three prajñās; this means that one single person fully cultivates all four kinds.

6.9

In the sixth, the Sūtra on Non-Receipt of Perception and Signlessness regarding the Six Objects, the text has two parts: first, repeating the sūtra, and second, explaining it individually. Regarding "neither truly nor substantially receiving any of these phenomena": one does not receive the specific characteristics of the objects. Regarding "not even receiving perception": one does not even receive the perception of the six objects. Regarding "how much less non-perception": one also does not receive that non-perception. Below, the explanation has three parts: "having no eye-perception" explains not even receiving perception; "not receiving specific characteristics" explains not receiving at all; "not receiving non-perception" explains how much less non-perception.

6.10

Regarding "due to revulsion and disillusionment, overpowered by majestic force [...] so that perception can exist": this means that undefiled concentration repeatedly contemplates revulsion and disillusionment, so that regarding the eye and so forth there is no perception of concrete facts, and only the marks of the principles of the four truths arise. Regarding "not receiving non-perception": both perception and non-perception are not received at all. Because one does not conceptualize any marks whatsoever, perceptions of both existence and emptiness are not received at all; therefore, within the principle of true suchness of cessation, one contemplates tranquility. What is meant here is that being free from all perceptions of marks is called non-perception; when non-conceptual wisdom directly realizes suchness, the preceding marks of suffering, pleasure, and so forth are also all departed from, and perception and non-perception are all transcended; therefore, freedom from perceptions of marks is called non-perception.

6.11

In the seventh, the Sūtra Explaining the Four Paths of Progress, there are three parts: first, stating [the topic]; next, explaining; finally, showing the distinctions. The first is exclusively defiled, inducing the arising of the undefiled path relying on concentration; the second gives rise to prajñā relying on concentration; the third gives rise to both relying on both; the fourth first gives rise to prajñā relying on concentration, and later gives rise to concentration relying on prajñā. The second and third apply to both the defiled and the undefiled, and so does the fourth, because they all induce the path of seeing, the path of cultivation, and the path of no-more-learning.

6.12

Eighth, in explaining the sūtra on the four purifications and excellences (viśuddhi-pradhāna), there are three parts: first, marking the sūtra on purifications and excellences; second, explaining the meaning of purifications and excellences; third, explaining the perception of the four purifications and excellences. Regarding 'what is obtained, realized, and induced, namely morality,' and so forth: 'what is obtained' refers to factors of fulfillment; 'what is realized' refers to factors of attainment; 'induced morality, etc.' refers to arousing vigorous diligence, factors that make what is unfulfilled become fulfilled. The four purifications and excellences are: 1. morality (śīla); 2. samādhi; 3. view (dṛṣṭi); 4. liberation (vimukti). Here, the expressions 'what is obtained, realized, and induced, namely morality,' and so on, all apply across the four purifications and excellences. Below 'fulfillment and attainment,' the text takes up and explains them. Because arousing vigorous diligence and causing what is unfulfilled to become fulfilled constitute the essence of induced morality, samādhi, view, and liberation, they are not separately taken up for explanation. Furthermore, 'what is obtained' is morality; 'what is realized' is samādhi and view; 'what is induced' is liberation. 'Morality, etc.' includes samādhi, view, and liberation, mutually illustrating what is obtained, realized, and induced. How to explain the subsequent seven: the first is morality; how are the two each for samādhi, view, and liberation to be explained? They should be correlated and interpreted accordingly. The four phrases and six factors, such as 'though abiding in complete morality,' are as broadly explained in the Śrāvakabhūmi. As for morality and samādhi: at the level of ordinary beings, they are called 'fulfilled'; upon attaining the noble stage, they are called 'attained.' View, at the level of ordinary beings, is called 'not yet fulfilled'; entering the noble stage, it is called 'fulfilled'; at the stage of non-learning, it is called 'attained.' Liberation, at the stage of learning, is 'not yet fulfilled'; at the stage of non-learning, it is 'fulfilled'; untimely liberation (akāla-vimukti) is called 'attained.' The analytical cessation (pratisaṃkhyā-nirodha) obtained by being liberated from the obstacles to samādhi and the obstacles to affairs is called 'liberation.'

6.13

Ninth, in explaining the sūtra on the bhikṣu of pure mental practice contemplating the five characteristics, the text has five parts: first, citing the sūtra to mark it; second, explaining pure practice; third, clarifying the hindrances to practice; fourth, separately explaining contemplation of the five characteristics; fifth, the conclusion. 'Hindrances' refers to unwholesome thoughts of sensuality, malice, and harming; thoughts of kin, country, and non-death; and thoughts of past pleasures and the like. These seven kinds of discursive thoughts (vitarka) all constitute the essence of hindrances.

6.14

Third, in separately explaining the five characteristics, there are two parts: first, generally marking how the distinctions among the three grades of discursive thought constitute the five; second, separately explaining the five. First, for a practitioner with lower-grade discursive thought, through contemplating the characteristics of the truths such as cause and effect, the seven kinds of discursive thought are extinguished. Based on medium-grade discursive thought, it is divided into two kinds: 1. seeing the faults of discursive thought; 2. not bringing it to mind, thereby causing the seven thoughts to be extinguished. Based on higher-grade discursive thought, it is also divided into two: 1. not causing all to cease from the very beginning, but necessarily using skillful means to gradually subdue them; 2. if still unable to subdue them, then giving rise to revulsion and aspiration, and by contemplating extensively, causing the seven thoughts to be extinguished.

6.15

Tenth, in the Sūtra on Cleansing Dust, the text has three parts: first, citing the sūtra and questioning; second, explaining the three refinements; third, presenting the dharma-analogy to match. Below 'just as raw gold existing within gold-nature,' this is generating the intention to leave household life, called the initial refinement; at the stage of the path of accumulation, obtaining dhyāna and so on, this is the second refinement; having entered the noble stage, this is the final refinement, which is why the treatise states: 'is not constrained by conditioned practices.' Depending on subduing through the faculty of wisdom, causing the disposition of faculties to become evident, and eliminating afflictions at the root, the name 'refinement' is established.

6.16

Eleventh, in explaining the sūtra on contemplating the three characteristics, there are three parts: 1. citing the sūtra to mark it; 2. explaining the three characteristics; 3. concluding the distinctions. The three characteristics are: 1. calming (śamatha); 2. uplifting (pragraha); 3. equanimity (upekṣā). Exclusively cultivating calming and uplifting belongs to the preparatory practice of samādhi; one does not correctly examine dependent origination and so forth, and because one does not examine, the mind is not properly settled, one cannot attain direct realization, and cannot exhaust all contaminants to become an arhat. By repeatedly contemplating equanimity, one then contemplates dependent origination, up to the exhaustion of contaminants, because the path is fully accomplished.

6.17

The above eleven sections cite and explain individual sūtras. Below, a further section upholds the noble teaching through four proper dharmas, with three parts: 1. marking; 2. enumerating; 3. explaining. 'Seclusion' refers to the place for entering samādhi. 'Cultivation' refers to the cultivated calming and insight (śamatha and vipaśyanā). 'Fruit of cultivation' refers to the obtained liberation, the two abandoned hindrances, and conditioned and unconditioned fruits. Below 'how is it that having cultivated śamatha,' this third point is explained. 'Without dispute' means that one's practice is wholesome and conforms to the teaching, and one's provisions are wholesome and conform to the teacher, so that one well accords with principle, doctrine, and teaching without contradiction; this is called 'without dispute.' In 'whether in meaning, phrased clause, or syllable,' 'name' (nāma) is not mentioned because citing the first and the last encompasses what is in between. In 'the first phrased clause refers to the preceding clause, up to asking the second with this very same clause,' this briefly clarifies that the clauses are equally harmonious and imbued. 'Preceding clause' means the first clause. Just as the Venerable Ānanda, among five hundred bhikṣus, asked one monk with this initial clause, and further asked a second monk with the initial clause, up to all five hundred, and they all answered saying 'Thus, thus'—this is called master and disciple having no discordance in meaning and phrased clause, being equally harmonious, mutually conforming, because the clauses and meanings are identical. Master and disciple are identical, teaching and teaching are identical, teaching and meaning are identical, meaning and meaning are identical, practice and teaching are identical—all can be understood accordingly. In 'if for the first one, one asks based on the aggregates, up to cannot be called mutually conforming,' this shows the converse. If for the first one, one skillfully asks based on the aggregates, and fearing that a second practitioner of the same kind might not understand the meaning of the previous question, one therefore asks with something else—since the basis of the question is already different, the clause and meaning are distinct; how could this be called equally harmonious and imbued? Since the fruit and realization of the first two practitioners are identical, yet there is understanding and non-understanding, the clause-and-meaning questions differ, master and disciple contradict each other, and teaching and meaning are not identical; hence they are not equally harmonious, imbued, and conforming. Because the realization and view of the Buddha's disciples are identical, teaching and meaning, master and disciple, do not conflict with each other. Non-Buddhists have divergent views, which conflict with each other in turn. Among the objects and functions of the non-concentrated bhūmi (asamāhitā bhūmi), the above explains the state of concentrated equipoise, while the below explains the state not in concentrated equipoise. The Vibhāṣā says: It is easily understood by inverting the preceding; its essence is the entirety of the desire realm and all distracted dharmas within the upper two realms. However, observing the intention of this treatise text, among the twelve non-concentrated states, the seventh, ninth, and thirteenth kinds of non-concentrated bhūmis are the sixth and seventh manaskāras of the upper realms, and the eighth is the defiled dharmas of the upper realms. This bhūmi does not merely invert the preceding bhūmi, but also extends to all dharmas of the upper two realms. The text is divided into two: first, asking and marking; afterward, explaining individually. These twelve kinds are broadly explained in fascicle 63 of the Viniścayasaṃgrahaṇī regarding the reasons for establishing their distinctions. It states that depending on the first non-concentrated bhūmi, for settling the mind, one should correctly take up characteristics, namely characteristics such as lividness; this explains that because the nature of the five consciousnesses is non-concentrated, flowing out toward objects, and greed and the like arise, in order to quell them, one contemplates lividness and the like to settle the mind. On this very point, there are two theories in the West: One says that the five consciousnesses are exclusively contaminated, because their nature is non-concentrated and their nature is distracted, and because the fifteen dhātus are said to be exclusively contaminated. The wisdom of accomplishing action (kṛtyānuṣṭhāna-jñāna) is either the sixth consciousness or the seventh consciousness. The second says that the fifteen dhātus being contaminated and intrinsically non-concentrated is spoken in reliance on the two vehicles and ordinary beings, not in reliance on the other stages. Among them, some say that the wisdom of accomplishing action becomes manifest when a bodhisattva reaches the path of cultivation, while some say it first arises only at the stage of a Buddha. These are explained in fascicle 10 of Vijñaptimātratāsiddhi, fascicle 4 of Buddhabhūmi-sūtra-śāstra, and so forth. Regarding 'Or, lacking pliancy (praśrabdhi), it is called an unconcentrated state, namely minds and mental factors bound to the desire realm,' and so forth, fascicle 63 states: Relying on this, in order to attain manaskāra, one should cultivate diligently. The meaning of this statement is: to attain manaskāra of the upper realms, one should diligently cultivate wholesome minds of the desire realm; or, loathing the distracted bhūmi of the desire realm that lacks pliancy, to attain manaskāra of the bhūmis with pliancy in the upper realms, one should cultivate diligently. There are two theories in the Vijñaptimātratāsiddhi. One opinion holds: the desire realm has no pliancy, using this text as proof; the statement that the eleven wholesome [mental factors] are common to all bhūmis means they are present together in the three bhūmis such as the bhūmi with vitarka and vicāra. Another opinion holds: the desire realm also has pliancy; the preparatory practice for that samādhi also attains the concentrated bhūmi, because it also slightly has the meaning of being harmoniously smooth; except for the preparatory practice for samādhi, other minds of the desire realm all lack pliancy and are called non-concentrated bhūmis, not that it is entirely absent. The statement that the eleven wholesome [factors] are common to all bhūmis refers precisely to the nine bhūmis. The remaining ten non-concentrated bhūmis are as explained in fascicle 63.

6.18

The bhūmi with mind and bhūmi without mind (sacittikā-acittikā bhūmi). Among the first nine bhūmis, within the objects of the three vehicles they are divided into four; these two bhūmis form the fourth section distinguishing the stages of objects, because the two stages of the six consciousnesses having mind and being without mind are distinguished. The text is divided into two: first, asking and marking the five gates; second, explaining individually.

6.19

In establishing the bhūmis, the establishment of the bhūmis is distinguished solely based on the first five bhūmis, not based on the others; it is based purely on the essence of the bhūmis. The five consciousnesses and the mental bhūmi are named as having mind; lacking them is named without mind. In distinguishing having mind and being without mind, the characteristics were still not yet apparent, and it was not known where within the nine bhūmis the meaning is established; thus the intrinsic nature of the bhūmis is raised. By distinguishing having mind and being without mind among the three characteristics of the bhūmis such as the bhūmi with vitarka, one then knows the distinctions between the two states in the nine bhūmis, and also knows which of the concentrated and non-concentrated bhūmis have mind and which are without mind; therefore, there is no further need to distinguish having or lacking mind based on concentrated and non-concentrated bhūmis. The distinctions of having or lacking mind in the three prajñās, the three vehicles, and the various practices of the six bhūmis do not go beyond the preceding gates of having or lacking remainder [of substratum].

6.20

Distinguishing having mind and being without mind within these fourth and fifth gates is not a distinction of having or lacking mind at the stage of having a body; therefore, having and lacking mind are based solely on the five bhūmis. In the bhūmi with vitarka and vicāra, mindless sleep and mindless fainting are not called the bhūmi without mind, because sleep and fainting being mindless is not fixed. In the bhūmi without vitarka and vicāra, the mindless absorption (asaṃjñi-samāpatti) and so forth are definitely mindless. Furthermore, sleep and fainting are spoken in reliance on the principal consciousness, and are called the bhūmi with mind; the mindless absorption and so forth are spoken in reliance on guest consciousnesses, and are called the bhūmi without mind. This is because they are spoken by way of shadowing and abbreviation. Furthermore, it distinguishes mindlessness relying on the pedagogical approach conforming to conversion (anuvṛtti-siddhānta). The Sarvāstivādins say that in fainting there is mind. However, the Viniścayasaṃgrahaṇī further distinguishes the bhūmi with mind based on five meanings, and distinguishes the bhūmi without mind through seven kinds of causes; it distinguishes having mind solely based on the essence of the bhūmi. Relying on this third, arising and non-arising, it establishes mindlessness. Where it speaks of seven causes, here there are eight causes: here faculties and objects are opened, while there they are combined under 'deficiency of conditions.' Those eight causes and conditions are as explained in fascicle 63. Question: If one allows the two vehicles to enter [nirvāṇa] without remainder, why does one not allow the realm of sentient beings (sattvadhātu) to decrease? For the sūtras say that the realm of sentient beings neither increases nor decreases. Answer: Just as when one drop is removed from the boundless ocean, it does not constitute an increase or decrease. In the ocean of saṃsāra, it is also like this. Furthermore, in the Anūnatvāpūrṇatvanirdeśa-sūtra, the realm of sentient beings refers to the nature of the tathāgatagarbha. Although sentient beings enter [nirvāṇa] without remainder, that tathāgatagarbha neither increases nor decreases. Hence that sūtra states: 'Ānanda! This tathāgata-dhātu is immeasurable and boundless; obscured by the dust of afflictions, it drifts along with saṃsāra, transmigrating from beginningless time. With this meaning, I call it the realm of sentient beings.' If based on this meaning, the true is the nature of the false, and the false is established relying on the true; although the false arises and ceases, the true neither increases nor decreases. Furthermore, the Laṅkāvatāra-sūtra says: Śrāvakas, after many kalpas, enter the realm of nirvāṇa, indulging in the wine of samādhi, lying intoxicated for a long time; later arising from it, they arouse the great mind. The Mahāyānasaṃgraha says: These are magically manifested śrāvakas, not truly so. Therefore, in [nirvāṇa] without remainder, body and mind are both extinguished.

6.21

The Bhūmi of Fulfillment through Hearing, the Tenth.

6.22

The preceding nine bhūmis analyze the objects of the three vehicles, while the following six bhūmis analyze the practices of the three vehicles. The first three are common practices, because all three vehicles are able to cultivate the three kinds of prajñā; the subsequent three are distinct practices, because in accordance with capacity and following the Dharma they accomplish their respective vehicles. / Furthermore, the first three are practices of skillful means, while the subsequent three are fundamental practices. / Furthermore, the first three are practices to be studied, while the subsequent three are practices to be accomplished. "Hearing" refers to hearing-arisen prajñā, because hearing takes the teachings as its ālambana. Because it is the cause, all dharmas accomplished thereby are called "accomplished through hearing." That is, that prajñā and its associated dharmas, together with the objects of hearing—whether words or meanings—along with the attained results, constitute the essence of this bhūmi. In the prior discussion of manaskāra, where it states that hearing takes only the Dharma as its ālambana, it is because it rarely takes meaning as its ālambana. / The text of this bhūmi is divided into three parts: first, summarizing the preceding and introducing the following, thereby stating the topic of the treatise; second, querying and enumerating the names of the five sciences; third, explaining them individually.

6.23

Regarding "That is to say, briefly spoken, in the five sciences […] up to reciting, chanting, and recollecting": there are two interpretations. This reveals the hearing-arisen prajñā that arises with regard to the teachings of the five sciences. The first says: taking cognitive prajñā as antecedent, at a later time upon hearing, when the mental bhūmi receives, recites, and recollects, etc., only then is it hearing-arisen prajñā. The initial cognitive prajñā and listening of the five consciousnesses, as well as the concurrent mental consciousness's listening and reciting, are innate prajñā, because they are not distinct. The second says: taking cognitive prajñā as antecedent refers to innate prajñā. Whether listening, hearing, receiving, reciting, or recollecting, they are all hearing-arisen prajñā. Although the concurrent five consciousnesses are not directly hearing-arisen prajñā, because they are elicited through the skillful means of hearing-arisen prajñā of the mental bhūmi, a mind that is accomplished through hearing and is distinct is also hearing-arisen prajñā; even if the mental bhūmi receives, recites, etc., those that are not distinct are all innate prajñā.

6.24

Regarding "Moreover, in the meanings based upon the collections of words, phrases, and syllables, understanding without error": this refers to the hearing-arisen prajñā that arises with cognitive prajñā as antecedent, regarding the meanings of the five sciences.

6.25

In the third section, individually explaining the five sciences, it first distinguishes the science of inner learning. The text has two parts: first, setting forth four gates; second, explaining them individually. As for the four gates: First, "the designation of things" refers to establishing designations according to things in the three baskets. "Thing" refers to the meaning of things, meaning the distinctions of meanings in the sūtras, vinaya, and abhidharma. Furthermore, because it is the substantial thing that serves as the basis for all signified meanings, the name "thing" is established. / Second, "the designation of distinctions of samjñā" refers to the expressive names; because names, phrases, and syllables all arise from saṃjñā, names are called saṃjñā. Furthermore, in the Western Regions, names are often called saṃjñā. Furthermore, names and the like lack real essence, being nominally established following sound; according to conceptual understanding, they are termed expressive [factors]; thus names and the like are called saṃjñā. / Third, "the characteristics that subsume the meanings of the noble teachings" means that the meanings signified by the noble teachings are able to subsume the noble teachings. / Fourth, "the characteristics of the points to be known through the Buddha's teachings" refers to the things signified by the Buddha's teachings, from the number two progressively up to ten things signified by the Buddha's teachings, which are termed the characteristics of the points to be known through the Buddha's teachings. The third subsumes teachings through principles, while the fourth reveals principles through teachings. "Sūtra" means scripture (qijing). "Vinaya" means discipline (tiaofu). "Mātṛkā" means matrix (benmu). Gathering the meanings of all sūtras and clarifying them through debate and discussion gives birth to the individual signified meanings of the various sūtras; hence it is called "matrix." This is what was formerly called xiuduoluo, bini, and modeqiejia.

6.26

Under distinctions of saṃjñā, there are four uddānas. The first uddāna has twelve gates; the second uddāna has fourteen gates; the third uddāna has nine gates; the fourth uddāna has ten gates.

6.27

"Phrases refer to the six internal āyatanas," etc.: expressing the self-nature of dharmas is called a "name"; expressing the distinctions of dharmas is called a "phrase." Here, expressing the distinctions of dharmas is why it is called a "phrase"; because the broader subsumes the narrower, names are included within it. / Measureless objects are located in the places of the ten directions and the temporal divisions of the three times; hence they are all said to be "measureless."

6.28

Among the four assemblies, only the four male assemblies are clarified, without upāsikās. Furthermore, upāsikās are subsumed under the white-robed (śukla), both having morality among householders as their nature; thus they are distinguished and separated out.

6.29

The thirty-seven factors of awakening, the four fruits of asceticism, non-contention, knowledge resulting from resolve, the six supernormal powers, etc., are as explained in the Śrāvakabhūmi. / The five items of the Mahāyāna, the four investigations, the four types of knowledge of reality as it is, the three natures, and the three non-natures, are as explained in the Viniścayasaṃgrahaṇī. / The four realities, the five kinds of Mahāyāna, the five measurelesses, the inconceivable majestic virtue of resolution, etc., are as explained in the Bodhisattvabhūmi.

6.30

The fourteen gates of dharmas from "the objects of the six internal āyatanas" onward are called dharmas of the Śrāvakabhūmi. The fourteen gates of virtues below "the five items of the Mahāyāna" are Mahāyāna dharmas. Regarding the distinction between pudgala-śūnyatā, pudgala-nairātmya, dharma-śūnyatā, and dharma-nairātmya: śūnyatā refers to the self-nature that is emptied, while nairātmya refers to the absence of its function and distinctive meaning. Furthermore, śūnyatā refers to the principle of the two emptinesses, while nairātmya refers to what is grasped (parikalpita-svabhāva). Or this explanation may be reversed; thus the two are distinct.

6.31

The "five aspects of great bodhi": / As for "self-nature," the eighth fascicle of the Prakaraṇāryavācā says: it refers to the essence of the fundamental transformation that surpasses the attainment of the two vehicles. / As for "function," it refers to the ten masteries: first, over lifespan; second, over mind; third, over requisites; fourth, over karma; fifth, over birth; sixth, over aspiration; seventh, over resolution; eighth, over supernormal power; ninth, over knowledge; tenth, over Dharma. / As for "skillful means," it refers to the four kinds of manifestations: first, manifesting the practices of a bodhisattva to transform those whose faculties are not yet mature; second, manifesting a Tathāgata to transform those whose faculties are already mature; third, manifesting to gather in śrāvakas; fourth, manifesting to tame pratyekabuddhas. / As for "operation," there are two: first, temporary, where until sentient beings achieve liberation, the Tathāgata's teaching and transformation operate without cessation; second, ultimate, where the Buddha's inconceivable virtues perform beneficial deeds for sentient beings, operating without cessation. / As for "return," that treatise terms it "cessation," because it returns to nirvāṇa. / This also has two: first, temporary, where for sentient beings already liberated, the Buddha temporarily displays entry into parinirvāṇa; second, ultimate, referring to the perpetual cessation of afflictive propensities and suffering.

6.32

Among the five kinds of Mahāyāna, the eighth fascicle of the Prakaraṇāryavācā says: the seed corresponds to the Gotra Chapter of the Bodhisattvabhūmi; entering corresponds to the Bodhicittotpāda Chapter; sequence corresponds to the Vihāra Chapter; correct practice corresponds to the remaining chapters; and the fruit of correct practice corresponds to the Mahānirvāṇa and Pratiṣṭhā Chapters. "Initial resolve" refers to the bodhicitta, which exists because there is a seed; "compassion for sentient beings" is entering bodhi; "pāramitās" are the sequences of the various bhūmis; "acts of gathering sentient beings" is the correct practice of the Mahāyāna; "maturation of one's own and others' continuities" is the fruit of correct practice, because the fulfillment of the results of the two benefits constitutes the Buddha's virtues. / Furthermore: "initial" refers to the seed; "resolve" refers to entering; "compassion for sentient beings" refers to the sequence; "pāramitās and acts of gathering sentient beings" refers to correct practice; and "maturation of one's own and others' continuities" refers to the fruit of correct practice. This explains it by matching the chapters in accordance with the Bodhisattvabhūmi.

6.33

Regarding "the seven stations of consciousness" in this text, it is explained as in the first case; the fourteenth has its own text.

6.34

Among nominal designations, first sentient beings are nominally established upon dharmas, and later various dharmas are nominally established upon the marks of grasper and grasped of the pariniṣpanna.

6.35

Regarding "How does one examine? One activity […]", the fifteenth fascicle of the Abhidharmasamuccaya-bhāṣya says: it means taking one dharma and questioning each of the other dharmas reciprocally; setting aside this dharma, one further takes a second dharma and questions the other dharmas reciprocally; in this way, one should know all of them one by one. / "Conforming to the preceding phrase" means taking any two dharmas among the various dharmas and questioning them reciprocally, relying on the preceding dharma to answer what was asked; asking about the broader by means of the narrower conforms to the preceding phrase. / "Conforming to the subsequent phrase" means taking those two dharmas and questioning them back and forth, relying on the subsequent question to answer what was asked; asking about the narrower by means of the broader conforms to the subsequent phrase. Because every narrower entity must necessarily be the broader, while there are broad entities that are not the narrow. Alternatively, regarding what is questioned, one should answer with two phrases, three phrases, or four phrases; here, explaining in accordance with the broader, it speaks only of four phrases. Because entities have distinctions of narrower and broader, or because they are not identical, when the narrower and broader meanings are identical, one should answer by affirmation. What is improper is called answering without fact, and is also called answering by negation. The twenty-eight pairs of twofold gates, five pairs of threefold gates, etc., are all as explained in fascicles 65, 66, 67, 68, etc., of the Viniścayasaṃgrahaṇī. / "The four modes of practice" refers to painful with swift direct knowledge, etc. The two texts differ, and will be explained below.

6.36

The "four footprints of Dharma" refers to the footprints of the three trainings, namely non-attachment, non-hatred, and right mindfulness. Right concentration has three kinds of connection: first, the faculties connect with one another; second, the consciousnesses and faculties connect with one another; third, the faculties and objects connect with one another.

6.37

The "sixteen kinds of inclusion" are as explained in the fifty-fourth fascicle of the Viniścayasaṃgrahaṇī and the fifth fascicle of the Abhidharmasamuccaya-bhāṣya.

6.38

The five associations are also as explained in the fifth fascicle of the Abhidharmasamuccaya-bhāṣya and the fifty-fourth of the Viniścayasaṃgrahaṇī.

6.39

Regarding seeing, hearing, sensing, and cognizing, the third and ninety-third fascicles of the Yogācārabhūmi and the first fascicle of the Abhidharmasamuccaya-bhāṣya, etc., explain the meaning of seeing, hearing, sensing, and cognizing. The eighteenth fascicle of the Prakaraṇāryavācā states: the form realm lacks sensing, but discourse arises later; the formless realm lacks it entirely, meaning that because one is born in that realm, there is no subsequent discourse.

6.40

The six kinds of sequence: / "Sequence of transmigration" refers to the sequence of transmigration through the ten stages such as infancy, etc., or the sequence of the twelve links of dependent origination. / "Sequence of accomplishing what is to be done" refers to leaving home, receiving full ordination, cultivating the seven skillful means, attaining the path of vision, etc. / "Sequence of proclamation" refers to the four right exertions, where within a single moment the four functions are fully present to distinguish the sequence, not that the four active manifestations differ before and after; or it means proclaiming all dharmas, setting forth and explaining them in sequence. / "Sequence of arising" refers to the ten time periods, the sequence of arising of sprouts, stalks, etc. / "Sequence of clear realization" refers to the sequence before and after the real and simulated paths of vision, the sequence before and after the clear realizations in the sixty-third [fascicle], etc. / "Meditative attainment" refers to the nine sequential meditative attainments.

6.41

The "eight kinds of tasks": / First, "support for cessation" means being able to serve as a support for the cessation of evil. / "Operation" means serving as a support for the arising of good. / "Thorough knowledge" means knowledge of skillful means, thoroughly knowing dharmas such as suffering, origin, and conditioned arising, so as to generate revulsion. / "Joyful delight" refers to joyful delight in cessation and the path.

6.42

Regarding "there are four ālambanas," etc., the eleventh fascicle of the Abhidharmasamuccaya-bhāṣya states: pervasive ālambanas are four, namely conceptual images, non-conceptual images, the limits of things, and the fulfillment of what is to be done; second, ālambanas for purifying practice are five, namely the five kinds of contemplative practice distinctions for excessive attachment, excessive hatred, excessive delusion, pride, and discursive thought; third, ālambanas of skillfulness are five, namely ālambanas of skillfulness regarding aggregates, dhātus, āyatanas, pratītyasamutpāda, and possibilities and impossibilities; fourth, ālambanas for purifying afflictions are three, namely coarse versus quiet aspects, suchness, and the four noble truths.

6.43

The "four kinds and nine kinds of yoga" are explained below in the Śrāvakabhūmi, the ninth fascicle of the Abhidharmasamuccaya-bhāṣya, and so on. / "Skillful yoga" has manaskāra, resolution, and prajñā as its nature.

6.44

Regarding the "contemplation of three things": "having marks" refers to the objective things (ālambana), while "investigation and reflection" are the subjective grasping things.

6.45

"Contemplation of the four practices" is as explained in Chapter 9 of the Abhidharma[-samuccaya-bhāṣya] and the Śrāvakabhūmi.

6.46

Contemplation of the specific objects of the six items: First, [meaning]: the specific meanings of suffering, impermanence, and so forth, which are preliminary practices prior to the path of seeing. Second, "things" refers to the functions of various things, such as the cause of suffering arising when origin exists. "Characteristics" refers to the intrinsic characteristics of the truth of cessation. "Categories" refers to the superior, middling, and inferior categories of dharmas, or because the truth of the path of the three vehicles has categorical types. These three subsequent kinds belong to the stage of the path of seeing. "Time" belongs to the path of cultivation, because it arises subsequent to the path of seeing, or it is the contemplation of the three times. "Principles" belongs to the path of the non-learner (aśaikṣa). Alternatively: things are the aggregates, realms, sense-bases, and so forth; time is the three times; and principles refers to the four kinds of principles.

6.47

"Five kinds of instruction": 1. "Instruction in teaching": conferring the dharmas of the scriptural teaching. 2. "Instruction in realization": conferring the dharmas of principle. 3. "Instruction in sequence": conferring the methods of contemplative practice. 4. "Infallible instruction": conferring the preceding three kinds in accordance with capacity without confusion. 5. "Instruction in supernormal transformation": conferring supernormal powers to enable the conversion of sentient beings.

6.48

Among the four characteristics of the field of inner knowledge (adhyātma-vidyā), the third major section clarifies the characteristics subsumed under the meaning of the noble teaching, in which there are ten dharmas in five pairs: first, that which can act and that which is acted upon, both being wholesome dharmas; next, faults and defilements, which are the dharmas of the truths of suffering and origin; third, that which has hindrances and that which conforms, meaning afflictions and wholesome dharmas; fourth, that which is real and that which is supreme, meaning unconditioned and conditioned uncontaminated dharmas; fifth, that which conforms and that which attains, meaning mundane and supramundane dharmas. "What should be practiced" refers to wholesome dharmas. "What should be severed" refers to defiled dharmas. "What continues to function after being severed" refers to non-obscured morally neutral dharmas.

6.49

The fourth major section clarifies the characteristics of what should be known in the Buddha's teaching, in which there are two parts: first, enumerating the dharma-methods by sets of increasing numbers up to ten; second, concluding them. The first consists of ten sections. The first section clarifies the three kinds of single sentient beings; that is, there are three [modes of] dwelling. One must depend on sentient beings, and only then can there be the dharmas clarified in the enumeration by pairs of two, such as the sentient and non-sentient, cause and effect, defilement and purification, saṃsāra and nirvāṇa, conditioned and unconditioned. First, clarifying the three kinds of single sentient beings. The dharma-methods increasing by twos have twenty-four pairs. "All profound sūtras spoken by the Tathāgata" refers to the explicitly revealed teachings of the three natures, such as the Sandhinirmocana-sūtra. "Sūtras connected with emptiness that resemble the profound" refers to the Prajñā[pāramitā-sūtras] and others that resemble these profound sūtras. "Conditioned nature" is the pariniṣpanna-svabhāva. "Conditioned arising" is the paratantra-svabhāva. "Furthermore, there are two dharmas that can cause sentient beings to correctly attend internally and hear the voice of another externally": these two causes and conditions—internal attention and external hearing of another's voice—are brought by the two dharmas to enter directly into direct realization when the faculties mature.

6.50

Fascicle Fourteen

6.51

Increasing by threes has forty-five categories. "Saying 'ten characteristics means destroying life,' etc.": the preceding word "destroying" applies throughout all ten below. Idle talk is named "destruction." "Undertakings to be performed": speaking improperly concerning proper undertakings is named frivolous talk. Regarding the first seven kinds, "destruction by action" refers to what is termed "action" by visibly manifesting through body and speech externally. For the next two kinds, "destruction of mental inclination": non-greed and non-ill-will are correct mental inclinations. For the final kind, "destruction of expedient means": correct view is indeed the cause of correct wisdom. "Saying 'three roots'" refers to greed, ill-will, and wrong view. Here it is said that for the ten courses of action, these three are the preliminary steps, and each becomes the culmination according to its application. Alternatively, this specifically clarifies the three mental courses of action.

6.52

In the second category, the text is divided into two: first, clarifying the three dharmas that cause one not to guard the faculties; later, based on the preceding, distinguishing the four kinds of internal dharmas. With desire-greed as cause, saṃsāra increases; this is called the seed of wrong dharmas. "Relying on four situations": 1. one's own four white dharmas such as gain; 2. enemies; 3. neutral persons; 4. friends. "The four white classes" are gain, praise, fame, and pleasure. The four black classes are loss, defame, censure, and pain. First, one gives rise to thoughts of desire toward one's own gain and the like, wishing to obtain it and not lose it; one gives rise to thoughts of malice toward enemies and neutral persons, up to and including wishing to end their lives; one gives rise to thoughts of harm toward friends, merely intending to damage or distress them. Fascicle 2 of the Treatise of Vasumitra states: with respect to sentient beings, gain and loss have the seventeen realms, eleven sense-bases, and five aggregates as their nature, excluding sound, because being sparse it does not constitute solid matter; with respect to the non-sentient, they take the four realms, four sense-bases, and one aggregate as their substance, likewise excluding sound as before. According to the Vibhāṣā, they take the eighteen realms, twelve sense-bases, and five aggregates as their substance; with respect to the non-sentient, they take the six realms and six sense-bases as their substance, on account of the five sense-objects and the four characteristics. According to the Sautrāntikas and the Abhidharmakośa, loss has no distinct substance, because losing an object is called loss. Now, distinguishing the substance of loss on the basis of that which can lose: it takes the eighteen realms as its nature. Conversely, the substance of gain is also the eighteen realms. Fame, praise, censure, and defame: in the Treatise of Vasumitra their substances are all sound; the Sarvāstivādins say they are names, phrases, and syllables; now, sound, names, phrases, and syllables are combined as their substance. As for the two kinds, pain and pleasure, their substance is sensation itself; as in the Buddhabhūmi-śāstra, although their characteristics are distinguished, their substance is not set forth.

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瑜伽師地論略纂 — Classical Chinese