瑜伽師地論略纂 7

English (machine translation) 7

Language: English

"Thinking" (cintā) refers to reflection and deliberation—that is, the universal mental factor of volition (cetanā), which is associated exclusively with mental consciousness. The prajñā born from reflection is called the "prajñā arisen from reflection" (cintāmayī prajñā). Here, taking all phenomena accomplished through prajñā arisen from reflection—whose essential nature spans the five aggregates—it constitutes the substance of this bhūmi. The text is divided into two parts: first, marking out and listing the three gates; second, explaining them individually in turn.

7.3

Regarding "innately pure": this clarifies the substance of prajñā arisen from reflection; it excludes innate goodness, and is therefore called "pure." "Reflecting upon the knowable": reflecting upon all phenomena that ought to be known. "Reflecting upon the teachings (dharmas)": reflecting upon the essential doctrinal meanings of the Buddha's sūtras in prose and verse. "Distancing oneself completely from all inconceivable domains": this refers to the unanswerable points (avyākṛtavastu) and the domains realized in the various stages that are not within one's own sphere. "Being able to properly understand dark teachings and great teachings": the heterodox doctrines of non-Buddhists and various evil teachings are called "dark teachings"; the correct doctrines of the Buddhist teaching and various good teachings are called "great teachings." Regarding "generating only faith and understanding toward a fraction of the Dharma," and so forth: this means that toward points that are not in one's own sphere and of which one has little understanding, it is called a fraction of the Dharma; one should merely have faith and understanding, for one must not slander them. If it is a teaching of which one has some understanding within one's own sphere, one should investigate it with wisdom.

7.4

In the second section, on reflecting upon the knowable, the text is divided into three: first, a general question and answer on the substance; second, an abridged question and answer on the specific substance; third, individual explanations in turn, which are divided into three: first, explaining real phenomena (sat); second, explaining unreal phenomena (asat); third, jointly analyzing both. Real phenomena has two parts: first, marking out the five gates; second, explaining them individually in turn.

7.5

For phenomena existent by intrinsic characteristic (svalakṣaṇa), the text is divided into three: first, marking out and listing; second, distinct explanation; third, concluding establishment. "Existence by ultimate characteristic" refers to suchness (tathatā), which is attained by fundamental knowledge (mūlajñāna) and is unconstructed in characteristic. "Existence by phenomenal characteristic" refers to the other-dependent nature (paratantra-svabhāva). "Existence by present characteristic" refers solely to the present time, not the past or future. To exist in the present, it must possess four meanings before it qualifies as a phenomenon existent by intrinsic characteristic. Conventional phenomena (prajñaptidharma) are briefly of three kinds: first, nominal aggregations, such as pots and bowls; second, nominal continuities, such as designating a single sentient being across the three times, which continues uninterrupted until now, meaning it is that; third, nominal states, such as the non-associated formations. Now, since it is not these three, it exists by intrinsic characteristic. Regarding "first, at this locus, a name is obtainable": this refers to the other-dependent nature. Although the realization of subsequent knowledge (pṛṣṭhalabdha-jñāna) is free from names and words, when expressing it through names, establishing a name conforms with it; it is not like realizing suchness, which does not conform to names; hence a name is obtainable, which excludes the consummate nature (pariniṣpanna-svabhāva). Regarding "a real thing is obtainable": this excludes the imagined nature (parikalpita-svabhāva), for although there is a name, there is no real entity. Regarding "this name is not indeterminate regarding this real thing": this excludes nominal states, because this name designates solely this real thing. Just as the blue color seen is determinately designated by that name, unlike someone afflicted with fever who sees blue and calls it yellow. When afflicted with fever, the name is indeterminate; because of confusion and disorder, the name is indeterminate. It is also like anger, whose name is constantly determinate; unlike rage, which, when transforming later, loses that name. Because of its impermanence and lack of determination, the name is indeterminate. The first indeterminacy is a nominal state of mind; the second indeterminacy is a nominal state of the object. Moreover, the two indeterminacies, by contrast, reveal determinacy, which is not a nominal state. Regarding "this name conforms unobstructed to this real thing": the names of matter (rūpa) and so forth conform constantly whether aggregated or dispersed; it is not like a pot, whose name conforms where it is aggregated, but where it is dispersed, the name is withdrawn. Revealing conversely that the name conforms unobstructed excludes nominal aggregations. Regarding "existent by present characteristic": this excludes nominal continuities; only if it is already arisen in the present, serving as a cause for the future and an effect of the past, is it a phenomenon existent by intrinsic characteristic.

7.6

In common characteristics (sāmānyalakṣaṇa), the text also has three parts: marking out, explanation, and conclusion. Regarding "common characteristic of category": although the categories of the five aggregates are distinct in entity, their meaning of "aggregation" is identical, so they are collectively called "aggregates"; "aggregate" is their common characteristic. Regarding "common characteristic of what is performed": although the substances of volition (cetanā) in the three actions and six consciousnesses are different, they are identical in being wholesome and defiled (sāsrava), and all bring about desirable results; this is called the common characteristic of what is performed. Such are their categories.

7.7

In the explanation of phenomena existent by conventional characteristics, the text is divided into four: first, a general brief question, answer, and marking out; second, question, answer, and listing of names; third, individual explanations in turn; fourth, a general concluding establishment. Regarding "manifesting this by means of this": this refers to completely manifesting this entity by means of this very entity. Regarding "manifesting that by means of that": this refers to distinctly manifesting another entity by means of another entity. Regarding "apart from both this and that": this refers to being neither of the previous two, such as the door of a house. In "manifesting this by means of this," the solidity of earth up to the movement of wind all operate in the sphere of real characteristics; the blaze of a flame and so forth all operate in the sphere of conventional characteristics. "Blaze" (hui) is another name for conventional fire, for fierce flaming is called hui. In "manifesting that by means of that," Devadatta and so forth are conventional designations of sentient beings; food, drink, and so forth are conventional designations of dharmas. In "apart from both this and that," regarding the door of a house and so forth, the house is large and the door is small, so it does not completely manifest its own nature by means of this very thing, nor is there a separate door apart from the house, nor does it further manifest that by means of that; therefore, it is neither. Regarding "ten out of a hundred, three out of ten," and so forth: this merely relies on these numbers, not being strictly limited to them. Saying five out of a hundred, one out of ten, and so forth are all of this kind. Regarding "the discourse mutually established by all has six kinds": here, by citing consciousness and the distinct characteristics of the five universal mental factors, the intention is to show that conventional dharmas of common characteristics are not separate from real dharmas; these distinctly apprehended intrinsic characteristics are also real dharmas. The conventional dharmas of common characteristics apprehended in the six kinds superimpose upon intrinsic characteristics the nature of characteristics that can give rise to discourse; they are called mutually established discourses, such as pots and bowls. Therefore, Vijñaptimātra says: "Convention means superimposition; it is not a real characteristic, for upon what is transformed by the six, each attaches to its own real intrinsic characteristic and superimposes upon it." Although the characteristics apprehended by the specific mental factors (viniyata) can also mutually establish conventional words, because these six kinds necessarily pervade all objects, other objects are not mentioned. The discourse arisen from mutual establishment among beings must rely on these six characteristics; it does not say that these six characteristics are definitively conventionally existent. However, Vijñaptimātra says: "Manaskāra can cognize the general characteristics of a thing, while other mental factors apprehend specific characteristics"; here it states that it pervades both objects. Or, this merely cites what can apprehend the general object; hence it says that what is apprehended by manaskāra can give rise to consciousness. Otherwise, it would contradict treatises like the Prakaraṇāryavācā, which say that apprehending the object in general is called mind, and also specifically call them mental factors. However, Fascicle 65 states one kind of convention, saying: "If a phenomenon designates an intrinsic characteristic dependent upon other things, it is called conventionally existent." Such as designating a self dependent upon the aggregates, conventionally establishing matter (rūpa) dependent upon the actual things of the characteristics of matter, establishing a house dependent upon color, smell, and so forth, establishing birth, old age, and so forth dependent upon the actual things of the characteristics of the aggregates, up to conventionally establishing space dependent upon the non-functioning of all matter—such are of this type. The Abhidharmasamuccaya and others speak of two conventions: dependent upon the domain of name-and-word conceptualization, or dependent upon the domain of other characteristics. The Pañcaviṃśatisāhasrikā-prajñāpāramitā speaks of three conventions: convention of names, convention of receiving, and convention of dharmas. Vijñaptimātra also speaks of three conventions: aggregation, continuity, and states. The Tattvasiddhi-śāstra states four conventions: convention born of cause, convention of mutual dependence, convention of continuity, and convention born of conditions. Fascicle 100 of this treatise states six conventions: convention of aggregation, convention of cause, convention of effect, convention of range, convention of state, and convention of relativity. Here and in Fascicle 18 of the Prakaraṇāryavācā, six conventions are further stated, all explained as in the second commentary on the Abhidharmasamuccaya.

7.8

In the causes of saṃsāric transmigration, "due to these seeds" refers to karma seeds. "Due to these habit energies (vāsanā)" refers to the seeds of names and words. "Due to these companions" refers to ignorance, craving, and grasping. "The transmigration of those phenomena" refers to the arising of birth, aging, and death.

7.9

Regarding the cause of cessation: "The cessation of all formations" refers to the cessation of formations of the three natures that are with defilement (āsrava); this is the realm of cessation. "The cessation of afflictions" refers to the abandoning of afflictions abandoned by seeing and by cultivation; this is the realm of abandonment. "All paths capable of bringing peace" refers to all the undefiled paths capable of bringing peace to the previous two cessations. These undefiled paths "are capable of parinirvāṇa and capable of progressing toward bodhi." "And their provisions" refers to the path of provision (saṃbhāra-mārga). "Together with their expedients" refers to the path of preparation (prayoga-mārga). "Capable of generating" means the seeds capable of generating that path. "Capable of accomplishing" means the active undefiled path capable of accomplishing nirvāṇa. The ninth chapter of the Abhidharma-samuccaya says: the path of provision, the path of preparation, the path of seeing, the path of cultivation, and the path beyond training are all called the truth of the path; what is said here as the cause of cessation includes only the first four. Another explanation: Here, provisions and expedients are both undefiled paths, because they are the remote and proximate preparations prior to the uninterrupted path (ānantarya-mārga); this differs from the Abhidharma-samuccaya, because the preceding "path capable of bringing peace" is the uninterrupted path. As for "If analyzed extensively, as in [the section on] reflection on cause and effect, their characteristics should be understood": the "Bhūmi of Reflection-based Wisdom in the Viniścayasaṃgrahaṇī" states that what should be reflected upon concerning cause and effect is as already explained in the "Bhūmi with Examination and Investigation". This refers to the "Bhūmi with Examination and Investigation" in both the Maulī Bhūmi and the Viniścayasaṃgrahaṇī above, as they elucidate defiled and purified causes and effects.

7.10

Regarding non-existent phenomena as objects of observation: "Owing to other characteristics, whether it is nature of remoteness" refers to remoteness in nature. "Whether it is nature of non-existence" refers to mutual contradiction. "Nature of non-conjunction" refers to the two kinds of remoteness, of place and of time. Alternatively, "nature of remoteness" means that this nature is absent in persons. "Nature of non-existence" means that within a person, this person's aggregate-nature lacks that person's aggregate-nature. "Nature of non-conjunction" means that within this person, defiled and undefiled phenomena of the three natures do not conjoin in a single moment. "Non-existent in the ultimate sense" means that the intrinsic natures expressed by conventional designations are all non-existent based on the ultimate truth.

7.11

Third, in the combined explanation of the five kinds of existence and non-existence, there are two parts: first, a general presentation; second, specific explanations. "The fourth is the non-dual characteristic", etc.: characteristics such as birth and aging are called distinctive characteristics; because they have no separate substance from the phenomena upon which they depend, they are called non-dual characteristics. Although they are positional designations, they exist as the six characteristics. "Characteristic of an entity", etc.: this refers to the conventional designations established by collective agreement among the six kinds of discourse mentioned above. "Whether the Tathāgata exists after passing away, or does not exist, etc., is inexpressible": all non-Buddhists conceptualize this liberated ātman/puruṣa and call it a 'Tathāgata', having the distinction of three bodies; whether it exists or does not exist is an inexpressible matter. Furthermore, the former is based on the absence of substance, whereas this is based on the wondrousness of substance; hence it is called profound. The five kinds of non-existence are the reverse of the five kinds of existence, as should be understood accordingly.

7.12

In the third major section, reflecting upon all phenomena, the text is divided into two parts: first, a presentation; second, an explanation. "Reflecting upon the meaning of the sūtras": as for the Sūtra-piṭaka, according to this treatise, among the twelve divisions of teachings it mostly subsumes seven divisions. Excluding conditioned arising (nidāna), because it is intrinsic nature; avadāna, itivṛttaka, and jātaka, because they are attendants—these four are subsumed under the Vinaya-piṭaka. Further, excluding upadeśa, because it is subsumed under the Abhidharma-piṭaka. Among the seven divisions, excluding solitary gāthā recitations, the remaining six divisions of teachings are the meaning of the sūtras to be reflected upon. Solitary recitation of gāthās is the meaning of the gāthās to be reflected upon, and this has three kinds: "Ultimate truth gāthās" elucidate the principle of selflessness. "Intention gāthās" explain the intention of the gāthās, such as the four intentions. "Substantial meaning gāthās" elucidate the substantial nature and meaning within the gāthās.

7.13

In explaining the ultimate truth gāthās, the text is divided into two parts: first, quoting the verses of the sūtra; second, providing specific explanations accordingly. Among the forty-four verses, they are divided into twelve sections: First, there are nine verses elucidating that there is no sentient-being self, as well as the substantial meaning of active functions across all phenomena. Second, there are two verses elucidating the defiled natures of household and homeless life, [namely] ignorance and craving. Third, there are five verses elucidating the support, cause, and temporal divisions of the defiled category. Fourth, there are four verses elucidating specific and general characteristics, as well as contemplation on the two truths. Fifth, there are two verses elucidating the meaning of the non-conjunction of the three kinds of three phenomena. Sixth, there is one verse elucidating that mental factors of the same nature are associated, not those of different natures, etc. Seventh, there are two verses based on the principle of the two truths elucidating the existence and non-existence of persons and phenomena. Eighth, there is one verse elucidating that the agent and experiencer are inexpressible as identical or different. Ninth, there are five verses resolving doubts and difficulties. Tenth, there are five verses elucidating the origination of suffering through accumulation, liberation through the truths, etc. Eleventh, there is one verse elucidating the ālayavijñāna by analogy to a pond and its divergent streams. Twelfth, the last seven verses reveal the comprehensive knowledge of understanding and liberation, and the comprehensive knowledge of bondage. Among the first nine verses, the text is divided into three parts: the first five verses directly elucidate selflessness and active function; the next three and a half verses re-elucidate that phenomena have no active function; the last half verse reveals that phenomena arise from conditions and cease of themselves.

7.14

In the prose explanation, the text is divided into two parts: first, a general explanation of the verses' intent; second, citing and explaining them separately. "Remedying the extreme grasping of superimposition": grasping that there is an ātman and an active function is called superimposition; repudiating the nature of phenomena as non-existent is called deprecation. This is spoken based on the common realm of the three vehicles, and does not speak of superimposition of phenomena or deprecation of tathatā.

7.15

In citing and explaining them separately, if analyzed according to meaning, twelve sections are formed. In the first section, "Such half a verse dispels the ātman conceptualized with a different meaning" refutes an ātman separate from the aggregates. "Phenomena also have no active function" refutes an ātman identical with the aggregates, because the ātman and active function of the aggregates are completely non-existent as well. "This shows that by not apprehending subtle, multiple selves, one can remedy..." etc., means that by explaining multiple, subtle phenomena such as the aggregates, one can remedy grasping at a master, etc., because one does not grasp that there are multiple, real, subtle selves dependent on a single body. As the Cheng weishi lun says: the self should be like the aggregates, neither eternal nor singular.

7.16

"If this does not exist, how are internal and external established and accomplished?" etc.: below there are six questions of 'how', continuing from the preceding to introduce what follows. The meaning of this asks: If there is no self, how are internal and external established? The second question asks: If everything is empty, how can there be a noble one who observes and an empty object that is observed? The third question asks: If both observer and observed are empty, how can there be a distinction between noble and ordinary? The fourth question asks: If ordinary and noble do not exist, how can there be a distinction between one who teaches and one who is transformed? The fifth question asks: If there is neither teacher nor one transformed, how can there be defiled and purified ones? Here, the first answers that phenomena are designated and not real; the second answers that persons and phenomena are not real; the latter three answer only that there is no self; the sixth asks and answers concerning the real function of phenomena. "Respectively, master and agent are both non-existent" means that there is no sustainer and no master. "Without driving/compelling" means there is no agent.

7.17

In the third section, regarding "distinction, support, cause, and temporal division": the Abhidharma-samuccaya states that at the time of cause there are the projector and the projected, and at the time of fruit there are the producer and the produced. The stage of the projecting cause is called the cause, and the stage of maturation is called the fruit; these two are called temporal divisions. Therefore, it is said here that there are phenomena with causes and manifold sufferings with causes. The first seven together serve as having causes, hence they are called phenomena with causes; the latter two are manifold sufferings, yet because craving, grasping, and existence serve as having causes, they are called manifold sufferings with causes.

7.18

Regarding "In the verse 'Neither internal nor external', etc., up to 'capable of producing defilements'": here it intends to show that among the five verses elucidating the support, similarity, and temporal division of the defiled category, the first two verses elucidate the defilements of affliction, karma, and rebirth; the following three verses elucidate that defilements can be produced in dependence on past and present formations, but defilements are not produced in dependence on the future. The meaning of the first seven lines clarifies that the future does not produce defilements; the latter five lines show that defilements can be produced in dependence on the past and present. That is, defilements are not produced in dependence on future internal sense faculties and external dusts, because formations have not yet arisen; formations can be found to arise in the past and present periods, hence it is said that they 'can be found at times', which conversely shows that in the future they can never be found. Another explanation: When the future is in the future, producing defilement cannot be found; when the future reaches the present, producing defilement can at times be found. "Even if formations have already arisen, based precisely on this characteristic there is no conceptual construction": this explains the verse's statement, "Even if formations have already arisen, because of this none is found." That is, even among formations that have already arisen in the past and present, if one performs the previous contemplation of not being internal, external, or arising in between, because of this contemplation there is still no conceptual construction, and one cannot produce the three kinds of defilement. "The future has no characteristics, therefore there is no conceptual construction": this explains the verse's statement, "The future has no characteristics." It means that the characteristics of the future are completely non-existent, and there is no conceptual construction whatsoever to produce defilement. "Because what is thus and so in the future is definitively unknowable": this concludes that because the future is definitively difficult to know, it does not produce defilements. "If not conceptually constructed in this way, a different category might at times be found": if not conceptually constructed in this way, since the future is of a different category from past and present, one might at times doubt that in the future there could be found something to induce and produce defilements. "If in the past, it can indeed be conceptually constructed, because characteristics that once existed thus and so can be conceptually constructed": this explains "the past can be conceptually constructed" in the verse, as being capable of producing defilements. "Not only what was experienced can be conceptually constructed, up to producing defilements": this explains "One conceptually constructs what was experienced, and also conceptually constructs what was not experienced" in the verse. The meaning of this statement shows that it is not only past objects that were experienced that can be conceptually constructed to produce defilements; present objects that have not been experienced, because they have not been experienced, though their characteristics are not distinctly grasped, nevertheless in accordance with the kinds previously experienced in the past, these present new objects can also be conceptually constructed to produce defilements. The concluding text can be understood. "Although formations are without beginning, a beginning can nevertheless be found": from beginningless time they constantly arise in pursuit, therefore they are without beginning; yet because they arise ever anew, a beginning is not absent.

7.19

In the fourth section there are four verses. The first one and a half verses elucidate contemplation on specific characteristics. The 'Kinsman of the Sun' is the Buddha. Gautama translates here as 'Sun-baked', hence the Buddha is called the Kinsman of the Sun. The next half verse elucidates contemplation on general characteristics. The last two verses elucidate contemplation on the two truths: the first three lines are contemplation on the ultimate truth, and the latter five lines are contemplation on conventional truth. Because phenomena have no real function, there is no real delusion; because there are no real sentient beings, there is no real deluded one. Therefore, in the upper three lines, delusion is not capable of deluding delusion or the deluded one, nor is there a deluded one capable of having its delusion; this is called contemplation on the ultimate truth. In conventional truth, delusion is not non-existent, nor does it arise from one who is not deluded; thus it can be said that there is delusion and there is a deluded one.

7.20

The fifth section has two verses. In the explanation it says that karma is what is followed and consciousness is what follows; because fruit follows cause, it does not exist in the ultimate truth. Furthermore, the three karmas across the three times are said not to conjoin, but this is not the case within a single time. Furthermore, the three karmas within a single time have no real association, yet this does not mean there are no designated phenomena. "If that and this mutually associate with each other, like meritorious formations, etc., there is no conjunction": mutually associating expresses the meaning of conjunction; as for meritorious formations, etc., the three karmas across the three times definitively have no meaning of association.

7.21

In the sixth section, which has one verse, the commentary explains that the association of mind is also like this: it lacks an intrinsically real nature of association and accompanying functioning, yet it is not devoid of designated phenomena. Furthermore, 'associated' means of the same nature; 'unassociated' means of different natures. That which is not of the same nature may be unassociated; that which is not of a different nature may be not unassociated. From this one knows that there is no real nature of accompanying functioning. This explains the first two lines above. 'Moreover, not all minds are either associated or unassociated' explains the lower two lines. Among associations, not all are definitely associated with everything; if at this time it is unassociated, it is also not the case that all are definitely unassociated. This is because in the ultimate truth, there is no real meaning of association or non-association.

7.22

In the seventh section, which has two verses, relying on the principle of the two truths to explain the existence and non-existence of persons and dharmas: the first verse, relying on the conventional truth, explains the causes and conditions of the mind's accompanying functioning; the next half-verse, relying on the ultimate truth, explains the non-existence of the self's substance; the latter half-verse explains that, relying on the conventional truth, there are actions and the experiencing of fruits. 'Flow' means similarity, because similar fruits continue. 'Unbroken' means dissimilarity, because dissimilar fruits arise. This reveals the fruitions of uniform outflow (niṣyanda-phala) and the remaining three conditioned fruits.

7.23

In the eighth section, which has one verse, it explains that identity and difference between person and thing cannot be obtained, because there is only the differentiated arising of cause and fruit.

7.24

In the ninth section, which has five verses, in resolving doubts and objections: 'Furthermore, this path of cause has no interruption.' The four lines in the verse, in their sequential order, resolve these four objections: First, an objection says: 'If there is no self, subsequent existence should be broken off.' The first line answers by saying: because the path of cause is uninterrupted. Second, an objection says: 'Fruits should arise all at once and simultaneously.' To this objection it answers by saying: functioning turns in conjunction. It is neither all at once nor simultaneous, because functioning conjoins. Third, an objection says: 'If there is no real self, everything should be able to arise from everything.' Therefore, next it answers by saying: it arises from its own cause. What does not have its own cause will not arise from another cause, so it does not arise. Fourth, an objection says: 'Since there is no self, who appropriates the actions and functionings of saṃsāra and the like?' Therefore, it answers here by saying: and appropriates what is done. Due to the uninterrupted cause, the fruit arises and establishes a nominal agent capable of appropriating what is done; therefore, a real self is proven to be non-existent. For this reason, these are called the four lines in their sequential order. As for 'The sūtra says that the characteristic of form is a domain of conceptual investigation (vitarka); therefore, it is difficult to explain and show to others, and hence cannot be seen': the intrinsically real characteristic of form that is realized is by nature free from verbal expression; because the object of conceptual investigation does not match the intrinsically real characteristic, it is called conceptual investigation and is difficult to show to others.

7.25

In the tenth section, which has five verses, explaining the arising of suffering from origin (samudaya): 'It shows that that view of self sequentially produces suffering due to origin' means that craving is precisely the substance of origin itself; hence, internal objects of craving are called the conditions of craving, and because they can produce suffering, all are called origin. Both the view of self and suffering are named the causes and conditions of future suffering; the substance of the view of self is also suffering.

7.26

In the eleventh section, which has one verse, it explains that the ālayavijñāna is like a pool branching into streams. This shows the meaning of non-identity. The Laṅkāvatāra-sūtra states verses such as 'Just as the ocean meets with the condition of wind / Struck by winds such as the sense-objects...', which show the meaning of non-difference. Therefore, between these texts, the meanings do not conflict. Moreover, this [text] is based on the meaning of root and branch, whereas that [sūtra] is based on the meaning of substance and function; both meanings establish the principle of being neither identical nor different.

7.27

In the twelfth section, which has seven verses, in revealing the full comprehension of understanding liberation and the full comprehension of bondage, the text is divided into two parts: First, 'Furthermore, the practitioner of Dharma...' provides a general explanation of the seven verses; 'Those who fully comprehend bondage...' secondly gives a specific explanation of the seven verses. Within the specific explanation, there are two parts: the first verse clarifies the full comprehension of understanding bondage, and the remaining six verses clarify the full comprehension of understanding liberation. Regarding the verse 'The defiled manas is at all times...', the Vijñaptimātratā explains the fourth line as: 'It has not been and will not be.' That relies on verses of various schools where it is severed in the present; hence it is not in the future, nor is it in the past, because the Sarvāstivādins and others do not accept that craving, conceit, and view are associated [simultaneously]; here, relying on the Mahāyāna's correct verses as well as the Mahāsāṃghika and others, it says 'neither before nor after', because they accept that all afflictions arise simultaneously. Another explanation: the defiled manas differs among the various schools, as explained in the commentary on the fourth fascicle of the Vijñaptimātratā. Among the latter six verses, the first verse explains the substance of what is liberated, and the next two verses reveal the nature of liberation. The prior non-existence of defilement is called liberation; it is not that the manas later becomes pure that it receives the name of liberation. For the mind of the two vehicles, there is only the absence of defilement; since that which is purified does not exist, the purifying mind also does not exist; it is not necessary that the mind be pure to be called liberation. The next verse explains nirvāṇa with residue; the next verse reveals nirvāṇa without residue; the final verse explains that there is no real pudgala in saṃsāra and nirvāṇa.

7.28

In the second major section, which explains the gāthās on intention, the text is divided into three parts: first, stating the requester; next, presenting the gāthās; and finally, following with specific explanations. Within the fifty-one verses, the text is divided into two parts: the first verse is the request by the Brahmā King; the latter fifty verses are the answer by the World-Honoured One. The request has two parts: the upper half is praise, and the lower half is the request. The request has three parts: first, asking about the substance of the trainings; second, asking about the teaching on the trainings; third, asking about the Dharma; these correspond in sequence to the request. In the verses, there are the texts on the trainings, that which is trained in, and engaging in training. Regarding the fifty verses of the answer, there are two explanations: if divided by textual passages, this fascicle explains twenty-two verses, making twenty-two sections, and the subsequent fascicle contains the explanation of twenty-eight verses, divided into nineteen sections, which will be matched in the subsequent fascicle. If the fifty verses are classified by meaning, they are divided into two parts: the first verse answers concerning the substance of the trainings and the enumeration of the trainings; the remaining verses answer concerning the training that should be practiced. Within the answer concerning the training that should be practiced, it is divided into thirteen sections: the first verse is the expedients of training; the second, having one verse, is the sequential arising of the trainings; the third, one verse, is the differentiated sequential purification of the trainings; the fourth, one verse, is the fruit obtained from the trainings; the fifth, one verse, is the gradual causes and conditions of the trainings, practicing them separately and combined; the sixth, having three verses, is that the wise sequentially make them causes for subsequent fruits; the seventh, the next three verses, explains the success and failure, common and uncommon aspects of training; the eighth, having one verse, explains correct and wrong training; the ninth, one verse, distinguishes the three trainings in severing hindrances and reaching perfection; the tenth, having one verse, explains the distinctions of reception; the eleventh, one verse, explains the obtainable pure and mixed states of training; the twelfth, having twenty-one verses, purely explains the purification of detachment in the training of morality; the thirteenth, having thirteen verses, purely explains the purification of detachment in the training of concentration.

7.29

'Sentient beings who fear extensive activity and are indolent' refers to those who take pleasure in hearing the concise and fear extensive cultivation of the trainings. Although there are the myriad practices of the six perfections, only the three trainings are spoken of, because the designation of the three trainings subsumes all practices; this is not an explicit statement, and is therefore called an intentional meaning.

7.30

'Such six branches reveal the four kinds of pure śīla': below there are five lines; the first line, 'Dwelling in pure śīla', is general, because it does not enter the four purities; the four lines below are called the four purities. Although the meaning of these six branches was briefly explained before, it is explained extensively in the 'Śrāvakabhūmi'.

7.31

'Revealing the initial higher training in morality up to being causes and conditions for dwelling': this explains the two kinds of dwelling, sequentially serving as causes and conditions. The initial meaning is that the higher prātimokṣa morality can serve as the dwelling for dhyāna morality and the mind of higher expedient concentration; after the mind of expedient concentration, it can serve as the dwelling for the fundamental concentrated mind and higher wisdom born of cultivation—these are called the causes and conditions for the first two dwellings. Because prātimokṣa morality induces concentration morality and concentration, and the initial expedient concentration induces fundamental concentration and wisdom born of cultivation, this very training in dhyāna morality subsumed simultaneously by intermediate wisdom and concentration can serve as the causes and conditions for the dwelling of both undefiled concentration and wisdom; this is called the second two dwellings. The word 'intermediate' means that the concentration and wisdom produced after initial morality and concentration serve as the prior cause before undefiled concentration and wisdom; hence it is called 'intermediate'.

7.32

'Revealing the single supreme kind, capable of serving as the cause and condition for dwelling in nirvāṇa': this explains that one [training] can lead to nirvāṇa, sequentially having the meaning of cause and condition, because the meaning of cause and condition applies to the above two lines. The single undefiled wisdom is the supreme among the three, and is also the ultimate fruit produced by the two causes and conditions; hence it is called 'supreme'.

7.33

'Revealing the cultivation, whether separate or combined, according to what is appropriate': this explains the meaning above of cultivating in a pure or mixed manner. Cultivating the three trainings separately is called pure; cultivating the three trainings combined is called mixed.

7.34

'The first is uncommon': first, the training in morality can be practiced alone as one, because it can be achieved without relying on concentration and wisdom. 'The middle is not separated from the first': second, the training in concentration is not separated from the training in morality in cultivating expedients to achieve it. 'The superior is not separated from the two': third, the training in wisdom must necessarily be endowed with the first two as a training. When an arhat has perfected the three trainings, he transcends all of them.

7.35

'After this, the marks of receiving and upholding morality are revealed': the twenty-one verses below explain the marks of purity in the training of morality.

7.36

Regarding 'A crier, meaning a sheep butcher' and so forth: in the Western Regions there are people who exclusively carry out public crying. Whenever someone is guilty of a crime, that person takes them on a tour, making announcements everywhere, just like announcing sheep butchers and the like, because they commit many evil deeds. 'Kaṭhina' refers to the class of prison officers.

7.37

'Far removed from inferior misdeeds' means not too sunken. 'Removed from misdeeds in improper places' means not too flighty. 'Due to being far removed from loss of mindfulness', one abides in correct mindfulness. 'At the time of culmination' refers to the fundamental. 'At the time of expedients' refers to the attendants.

7.38

Fascicle Seventeen

7.39

If relying on the initial textual division, this fascicle explains the previous twenty-eight verses in nineteen sections: the first verse is one; the next two verses are one; the next one verse is one; the next two verses are one; the next ten verses are each one; the next two verses are one; the next two verses are one; the next two verses are one; the next two and a half verses are one; the next three and a half verses are one. If classified according to the subsequent meaning, the twenty-eight verses below are divided into two: the first fifteen verses explain higher morality, and the latter thirteen verses explain higher concentration.

7.40

'One should arouse constant and diligent vigor' refers to donning armor. 'Firm' refers to applied preparation. 'Valiant' refers to non-regression. Not mentioning vigor without satiation is because this explains the cause of cultivation and does not speak of its fruit. Not mentioning vigor without inferiority is because donning armor and applied preparation are initial cultivations in the good, while non-regression alone is capable of enduring suffering. Subsuming the good and being free from suffering—these two are already complete, so vigor without inferiority is omitted. Therefore, only three are mentioned. This is as extensively explained regarding the five marks in chapter eighty-nine of the Yogācārabhūmi.

7.41

'The five branches of heedfulness': vigor in the three times constitutes three; holding and arousing the prior expedients of diligent application across the three times, giving rise to extremely distinguished prior activities, with applied preparation and attention, is the fourth; because that attention and vigor are co-existent, all minds, mental factors, and bodily and verbal karmas proceeding simultaneously constitute the fifth branch.

7.42

'Dhūta-guṇa' is the old dhūta; it has the meaning of having few desires, knowing contentment, and detaching from clinging. 'Being far removed from craving for attendants' refers to disclosing various evils; since they arise due to craving, they are called attendants. 'Being far removed from the causes of much desire and discontent' means that having already obtained robes and the like, whether coarse or fine, one is joyful. 'Being far removed from the causes of much desire, discontent, and obstructing pure training' means that complying minimally with worldly affairs and following along even with the coarse and degraded is called detachment from much desire. 'Receiving dhūta virtues in order to quietly detach from afflictions' is called being free from the causes that obstruct pure training.

7.43

'For cultivating the holy life and sustaining life, there is that which is received' explains the meaning of receiving according to proper measure.

7.44

"Because of using acquired gain to further invite gain" explains that having obtained it, one does not disparage it: disparaging this small acquisition would conversely invite more gain.

7.45

In the verse "not accepting offerings of faith", "not indulging in gain and reverence" is the overall meaning.

7.46

"Not clinging to wrong views" is the second line. "Not accepting offerings in vain" is the first line.

7.47

"Not slandering the true Dharma" is the lower half of the verse; the subsequent text is also general. Alternatively, fearing to be like an afflicted boil refers to: tenaciously clinging to wrong views, accepting offerings of faith in vain, slandering the true Dharma, craving desires of future lives, and the causes that generate wrong views—these five are called boils. They are called so because they arise from the cause of receiving offerings of faith and indulging in gain and reverence.

7.48

"Resorting to bedding and seating conducive to samādhi" refers to marginal bedding and seating: among all bedding and seating, it is the most vile and inferior, reaching the utmost limit of baseness; through this, one can later conform to and give rise to tranquil samādhi.

7.49

The two lower lines "neither sinking nor restless, etc." explain firm vigor and heroism respectively, because they eliminate two evils and cultivate two goods. "Because of giving rise to desire regarding wholesome phenomena" explains the verse's giving rise to desire and not increasing evil. "In the midst of desires, greatly increasing revulsion" explains being devoid of desire and not increasing evil. "To cultivate wholesome phenomena, up to practicing sleep" explains the earlier sleep: for the sake of becoming capable and making the mind peaceful and tranquil, one should sleep at the proper times and should not allow [the body] to be ruined. That which resembles torpor is also included here. "If the mind sinks down... up to: not abiding in quietude": the former explains leaving behind sleep, because of reflecting on the pure, sublime marks of light; the latter explains leaving behind restlessness, by cultivating the semblance of restlessness, wandering for alms and practicing benefit for others without abiding in quietude. Alternatively, not abiding in quietude also explains leaving behind sleep, for if one continually abides in quietude, it increases sleep. "Regarding what was previously transgressed, there arises sorrow and remorse" explains the earlier remorse. "Regarding what was not transgressed, there is no sorrow and remorse" explains leaving behind remorse. "Regarding successively higher stages, generating longing and concern" explains generating longing and concern for the superior, which conversely reveals the former: for the former subtle and inferior things one does not generate longing and concern; this reveals a semblance of doubt, eliminating the marks of real doubt. The above five hindrances are all described as semblance-hindrances in order to be free from the true hindrances. "Earnest, uninterrupted, and correct expedient": "earnest" means in all aspects, namely fully cultivating; "uninterrupted" means at all times; "correct expedient" means cultivating properly.

7.50

"The base of peril and indolence": the bodies of humans and devas are called the base; losing wealth on account of desire is called peril and indolence.

7.51

Within the third major section, explaining the Gāthās of Meaning on Real Entity (Vastusaṃgrahaṇī-gāthā), the text is divided into three parts: first, concluding the preceding and introducing what follows; next, citing ninety-one verses and explaining them; and finally, at the end of the nineteenth fascicle, concluding all that was clarified above with a single verse. This forms fourteen sections. In this fascicle there are five sections in all. The first has one verse, called Evil; the second has four verses, called Preaching; the third has five verses, called Craving; the fourth has three verses, called Floods; the fifth has three and a half verses, called Fear; the sixth has three verses, called Classes; the seventh has two verses, called Citing; the eighth has three verses, called Ponds; the ninth has five verses, again called Floods; the tenth has four verses, again called Craving; the eleventh has five verses, called Actions; the twelfth has five verses, called Toil; the thirteenth has three verses, called Attaining Meaning; the fourteenth, beginning from "all conditioned phenomena are impermanent" and containing forty-four and a half verses, is called Discourses. Here, they are named either after what is clarified at the beginning of the verses or after the doctrinal purport, as explained in the later verses.

7.52

In the explanation of the second, extensive discourse, there are four sets of explanations; the third set briefly omits an explanation of the third verse. "Because all conditioned phenomena are subsumed under the three kinds of bases of discourse": the Kośa calls them conventional bases of discourse; these three kinds are the paths of the three times. "Bases of discourse" are the bases on which discourse relies. Unconditioned phenomena are not like this, so this generally cites conditioned phenomena. Within this meaning, exquisite desires are specifically called what ought to be spoken. "The notion of what ought to be spoken" refers to names: because names of desires are spoken, the other party comes to understand. That person does not hold his nose high and go to another's house scheming and seeking what he desires.

7.53

In the second set of explanations, "the first verse reveals the various desires that await their time" explains the first line: because they are what ought to be spoken, they await their time, as explained before in the four alternatives of the first set. "Wrong practice regarding desires" is the second line: dwelling relying on what ought to be spoken. "The fruit of wrong practice" is the lower half of the verse: gathering and inviting saṃsāra. In the second verse, the first half is called relinquishing desire, which conforms to reason; the second half is called practicing censure and debate, which does not conform to reason. "And desires awaiting their time": the second half also shows the mind of desire awaiting its time, for if one wishes to enjoy them, they are obtained only by awaiting their time. "The third verse is also like this": it also means abandoning arrogance to seek freedom from arrogance.

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瑜伽師地論略纂 — Classical Chinese