瑜伽師地論略纂 7.133

7.133

Within the aspects of abiding, the text is divided into two: first, explaining contemplating with disgust [in terms of] twenty aspects regarding five bases; later, from "Furthermore, there are five causes and twenty aspects" downward, explaining the mind's abiding. The first has three parts: first, listing the five bases; next, from "Herein, there are briefly three kinds" downward, distinguishing the twenty aspects; later, from "Thus, by means of notions accompanied by disgust" downward, concluding the notion of disgust. As for the five bases: first, association with one's own defilement; second, non-association with one's own purification; third, the faults of association with one's own defilement; fourth, the faults of non-association with one's own purification; fifth, seeing that one's own purification is difficult to accomplish. Regarding these five bases, the mind is entirely disgusted. As for the twenty aspects based on the five bases: the first three bases each have three aspects, the fourth base has five kinds, and the fifth base has five, which together with the preceding makes nineteen; from "Furthermore, giving rise to firm diligence" downward, [the text] combines and concludes regarding the five bases collectively as one aspect, which combined with the preceding makes twenty. As for "association with defilement has three [aspects]": it means being associated already with the essence of defilement. First, not having departed from untamed death, because the noble ones have already departed from it; second, bound to fall into the pit of defilements; third, actively committing bad karma and bound to be born in bad destinies. These correspond, respectively, to the three kinds of defilement: defilement [itself], karma, and birth. As for "non-association with purification": it means that because the essential natures of the superior pure dharmas of nirvāṇa, concentration, and prajñā are absent in oneself, it is called non-association. As for "faults of association with defilement": due to being associated with the essence of defilement, three faults arise: first, birth, because it is the root of the suffering of old age, sickness, and death; second, the eight inopportune states; third, in all places the various impermanent natures oppressed by the four characteristics of birth. As for "faults of non-association with purification": due to not being associated with the essence of purification, faults arise. As for "seeing that one's own purification is difficult to accomplish": one sees that the pure dharmas are difficult to accomplish in oneself: 1. If one abandons the pure dharmas and does not practice them, they can never arise spontaneously on their own so that one could obtain them. 2. Aside from pure dharmas, even mundane affairs cannot be accomplished by asking others, let alone pure matters. 3. It is definitely something that must be done to accomplish great auspiciousness and liberate from all sufferings. 4. It is not that by merely not doing bad actions in the present one is called pure and has already attained eternal freedom from the blazing of defilements; for if one lacks the noble path, bad karma will not be exhausted. 5. Through the complete realization of the path of purification, one's contemplation can be pure; if one does not realize the paths of the learner and the beyond-learning, one's contemplation will never be pure.