瑜伽師地論略纂 8

English (machine translation) 8

Language: English

As for "Śrāvakabhūmi, the thirteenth: The first yogasthāna, the Gotrabhūmi, the first": among the seventeen bhūmis, the Śrāvakabhūmi is the thirteenth, which distinguishes what came before and introduces what follows. "The first yogasthāna" and so forth distinguishes [it from] the other two vehicles, because all three vehicles have a first yogasthāna. Yoga has four differences, and this is the very first, hence it says "first". Yoga is contemplative practice; gotra is the seed of contemplative practice; and the seed can serve as the support for active contemplative practice, hence it says "First Yogasthāna, Gotrabhūmi". In this first yoga there are four bhūmis, therefore the subsequent verse says: "Gotra and so forth are one, worldly and transworldly." The name of the Gotrabhūmi comes first. As for "gotra and so forth": within gotra there are four kinds, namely: intrinsic nature, establishment, characteristics, and pudgala. Because this gotra has four differences, it says "gotra and so forth".

8.3

The treatise says: "This bhūmi briefly has three: namely gotra, entering, and the bhūmi of the notion of renunciation; this bhūmi is collectively these three." As for the word "notion" (saṃjñā): because a notion can give rise to verbal discourse, and verbal discourse is a name, it is named after its cause, hence it says "notion". The meaning here is: this bhūmi briefly has three kinds: the first is named gotra, the second is named entering, and the third is named renunciation. Now, conforming to the verse-composition rules, the character "notion" is placed below. Furthermore, notion is simply name. Having listed the names of the three bhūmis above, below it concludes by saying: these are named the three bhūmis.

8.4

Where the treatise explains gotra, saying, "There are seed dharmas that exist currently": "Seed dharmas" are the seeds for realizing nirvāṇa. "Because they exist currently" excludes the sense of future existence; "currently" excludes "future," and "exist" excludes "nonexistence." If so, how can this be reconciled with Jayasena's [view of] future existence? The explanation says: because currently existing defilements and other hindrances can be severed, they are also called "currently existing." The doctrines of the three masters may be recounted as appropriate.

8.5

Next below, where the treatise says, "[one] then has competence, then has capacity": Some say: "competence" refers to the nature-gotra (prakṛtistha-gotra); "capacity" refers to the acquired gotra (samudānīta-gotra). Now, on reflection, this is not correct. Why so? The nature-gotra exists inherently, so why bother speaking of encountering conditions? Hence it is not correct. The present meaning is: "competence" refers to the possession of gotra and the acquired gotra; "capacity" is the path-gotra. "Able to obtain" refers to obtaining [nirvāṇa] with remainder. "Able to realize" refers to nirvāṇa without remainder. Being able to produce manifest activity, it is called a seed. The Sanskrit text says *dhātu*; here this is translated as "realm" (界), which has the meaning of "cause." The Sanskrit says *gotra*; here this is translated as "lineage" (姓), which has the meaning of "essential nature." Depending on the sense, they are distinct. This explains "seed" and clarifies the doctrines of the three masters, as recounted earlier.

8.6

Where the treatise answers that the seeds exist within a single continuum, the text stating: "If dharmas were to occur simultaneously with distinct characteristics, one would see their separate and manifold continuums, and manifold transmigrations. Such seeds do not possess characteristics distinct from the six āyatanas," and so forth: The meaning here is that it first explains by the reverse, and then gives the correct explanation. That is, from "If dharmas..." down to "manifold transmigrations" is the reverse explanation. The meaning here is: if seeds and the basis of the six āyatanas had distinct characteristics, they could have manifold continuums and manifold transmigrations, like the ten physical āyatanas and the eight vijñāna āyatanas. Since such seeds do not have characteristics distinct from the six āyatanas, one knows they exist within a single continuum, as explained in the *Mahāyānasaṃgraha*. Here, because it is not like the bodhisattva, it does not say "the excellence of the six āyatanas," but merely says "the six āyatanas."

8.7

The treatise says, "*Dasyu*, *mleccha*"; here this is translated as "delighting in defilement and filth." "Rightly arrived" refers to the four fruits; it may be spoken of as right practice and right arrival.

8.8

Where the treatise explains pure faith in the supreme object, saying, "Pure faiths that precede and are predominant": this means that faith is the antecedent for entering the marks of the path of seeing.

8.9

Where the treatise explains the long endurance of the Dharma teaching, saying, "One should know that this speaks of the principles of realizing that supreme true Dharma," and so forth: this meaning clarifies that within the five hundred years of the true Dharma, it is due to there being realization of the true Dharma.

8.10

Where the treatise explains the discipline of the mind, "guarding against... all covetousness and grief": this grief does not arise from the five sense faculties; "grief" is used in place of "suffering," and its intended meaning is suffering.

8.11

Where the treatise speaks of knowing moderation in food: "In order to sever former feeling, and so that new feeling will not arise again": in order to sever former excessive feeling, so that new excessive feeling will not arise again; or, in order to sever former suffering feeling, so that new suffering feeling will not arise again.

8.12

The treatise's "whether going or returning," and so forth, will be explained in detail when reaching [fascicle] twenty-four and following.

8.13

Where the treatise speaks of delighting in seclusion: "Having non-erroneously cultivated and purified the ground of initial practice": this refers to cultivating and purifying the karma of the initial aspiration, which is renunciation and the like. "Borderline bedding and seating": extremely wretched bedding and seating is called "borderline."

8.14

The treatise says, "Like water-born filth-dwelling beetles and oxen, with the voice of a conch but the conduct of a dog": He comments: The Buddha-Dharma is like water; a monk who has broken the precepts is like the many filth-dwelling beetles and oxen upon the water. Furthermore, it is like a dog barking loudly, resembling the blowing of a conch shell, yet possessing the conduct of a dog; breaking the precepts is also like this—this is a metaphor for it.

8.15

Where the treatise says, "Whether born in an inopportune situation, or being heedless": being born in a place of difficulty is what is meant. Relying on the Sanskrit text, it says being born in an inopportune place. That is, being in this place, one has no leisure to enter the path, just as the worldly say one has "no leisure" to do this thing.

8.16

Excerpts from Fascicle Twenty-Two

8.17

Where the treatise explains supramundane dispassion, saying, "Personally able to separate from bonds, personally able to be liberated": attaining uncontaminated knowledge and the like and separating from contaminated bonds is the unobstructed path; when severing those defilements and attaining the unconditioned, giving rise to resolute conviction and personally attaining liberation is the path of liberation.

8.18

Where the treatise explains the discipline of morality: "Now in this meaning, relying solely on the bhikṣu discipline, it speaks of being well able to guard..." and so forth: Why does it not mention bhikṣuṇīs and the like? Because they cannot enter the noble path. For the most part, those who mature and possess the complete precepts are bhikṣus, whereas others are not so; therefore they are not mentioned.

8.19

The treatise says, "In what should be practiced, in accordance with how it should be practiced": "what should be practiced" refers to appropriate actions, excluding what should not be practiced by evil persons. "In accordance with how it should be practiced" means practicing in the way that other good men practice.

8.20

Where the treatise says, "If, in the preparation of announcing in accordance with the Dharma, one abides in a mind of loving-kindness and compassion, mutually giving consent": this means that when performing Dharma acts, properly announcing to the saṃgha, one should abide in a mind of loving-kindness and receive that person's consent.

8.21

Excerpts from Fascicle Twenty-Four

8.22

Where the treatise says, "Passing the first watch of the four watches of the night is the early watch of the night," and so forth: In worldly custom in that land, day and night are each divided into four watches, whereas the Buddha-Dharma divides day and night each into three periods, subsuming the four watches into three periods: from beginning to end, passing the first watch is called the first period; from end to beginning, passing the final watch is called the final period; the middle two-and-a-half watches are called the middle period of the night. The day is also like this. Here it accords with worldly custom.

8.23

Where the treatise says, "A walking meditation path refers to [an area] corresponding in width and length to its measurement... down to corresponding bodily actions": In the Western regions, food contains much ghee and milk, and such food is difficult to digest. A place is made, of no fixed large or small measurement, whether exposed or sheltered, wherein one walks back and forth, intended as a place for digesting food through walking; the bodily actions performed while coming and going within this place are in accordance with the Dharma.

8.24

Where the treatise explains sitting in meditation: "Sitting cross-legged, straightening the body with right aspiration, dwelling in mindful turning away." / "Sitting cross-legged": the posture is grave and solemn, distinguishing it from sitting idly without being able to sit cross-legged. As explained below in [fascicle] thirty, there are five explanations, expounding the bodily arising of pliancy and so forth. / "Straightening the body": relieves bodily fatigue and manifests right mindfulness of mind. Due to being straight, one is not entangled and disturbed by torpor and sleepiness, and not scattered and agitated by external objects. / "Right aspiration": distinct from wrong aspiration, the mind is free of other evils. / "Dwelling in mindful turning away": the mind attains nirvāṇa, mindfulness seeks supramundane emergence and turns away from saṃsāra; hence it is called "mindful turning away." With a mind turning away from saṃsāra, it dwells in the mindfulness of uncontaminated nirvāṇa. The *Vajracchedikā Prajñāpāramitā* says: "dwelling in mindfulness directed straight ahead." This mindfulness directed straight ahead is turning away from saṃsāra and mindfully longing for nirvāṇa. As will be explained in detail in [fascicle] thirty, there are two explanations: first, as explained above; second, dwelling in concentration and turning away from non-concentration. With the mindfulness of nirvāṇa, the mind has no other thoughts, does not give rise to faults, and constantly dwells with right mindfulness directly facing it. / Explaining dharmas that accord with hindrances, it says: "notions of purity and beauty" accord with the hindrance of sensual desire; "aspects of malice" accord with the hindrance of ill will; "aspects of darkness" accord with the hindrance of torpor and sleep; "reflections on relatives, country, and immortality" accord with the hindrance of restlessness; "recollecting past laughter and play" and so forth accord with regret; "and concerning the three times" and so forth accord with doubt.

8.25

Where the treatise answers how many hindrances one cultivates the mind against during walking meditation, saying, "With a mind accompanied by brightness and a mind accompanied by radiance": water, fire, stars, the moon, medicinal herbs, and jewels are "brightness"; the mind that takes this brightness as an object is called a "mind accompanied by brightness." The sun alone is "radiance"; the mind that takes this radiance as an object is called a "mind accompanied by radiance." Because the sun can emit light that causes obscured places to be seen, whereas the moon and others cannot do so.

8.26

Where the treatise answers cultivating the mind when sitting in meditation, saying: "That is, either observing the bones, or observing the skeleton, or observing between the bones and skeleton."

8.27

The treatise also says, "The sign of virtuous concentration": the sign of concentration that severs these four hindrances is called "virtuous concentration."

8.28

Where the treatise explains the varieties of the hindrance of doubt, saying, "Regarding past times, was I formerly existent, or was I formerly nonexistent?": Regarding what is done here, initially speaking of improper reflection, all three times are mentioned, and below, doubting existence and having causes and conditions in the three times, all three times are mentioned; why is it that solely regarding doubting existence and nonexistence, it only mentions the past and does not speak of the present and future? He comments: As in the broad treatise, an abbreviated allusion is used. The preceding and subsequent [passages] both mention the three times; here it only mentions the past to allude to and explain the present and future, not speaking of them because the treatise is brief. Furthermore, the present is currently existing, so one cannot doubt its existence or nonexistence; future dharmas are undetermined, so their existence or nonexistence is hard to infer. Moreover, now it is held that having attained right view, future results are severed, so one need not doubt the existence or nonexistence of the future; the past is unlike the present and future, hence existence and nonexistence are doubted specifically in relation to it, but in fact this applies across the three times.

8.29

The treatise says, "What was I formerly in the past? How was I formerly?": Here there are two reflections: first, reflecting on what dharmas formerly existed in the past; second, reflecting on where the dharmas of the past came from. That is, the first asks about the substance of dharmas, and the second asks about the function of dharmas. Since this is so for the past, the other two times follow this.

8.30

Where the treatise says, "Furthermore, in order to guard bedding and seating, and to accord with worldly deportment," and so forth: The meaning here is that during the early watch of the night, because one fully engages in walking meditation, one is not made to engage in walking meditation during the later watch of the night. During the early watch, walking meditation is not allowed to go far, or goes to the daytime walking area; fearing that thieves might steal the bedding and seating, one is made to walk near the bedding and seating. Furthermore, although it is during the night, deportment must be proper; thus, according with worldly deportment, one does walking meditation in the early watch of the night. Moreover, in worldly custom there is walking meditation in the early watch of the night, and the gathered saṃgha performs walking meditation in the early watch of the night; this accords with worldly deportment and is thus identical. There are two conditions for walking meditation in the early watch of the night: first, guarding the bedding and seating, which is why one does not go far; second, according with worldly deportment, so one walks during the daytime period.

8.31

Where the treatise explains "reflecting on the notion of rising, lying down with skillful means," saying, "Like a wild deer in the forest": A wild deer fears being harmed and killed by people, so its sleep is not peaceful; a person who has skillful means for resting is also like this when currently lying down.

8.32

The treatise says, "The later watch means that passing the final watch of the four watches is called the later watch of the night." The night has only four watches, and passing the final watch leads straight to dawn—how can it be night? Here, saying "passing the final watch" means that entering the final watch among the four watches is called "passing," not that the final watch has ceased to exist and is thus called "passing." There are two kinds of passing: first, just entering is called "passing," which is what this treatise text means; second, when matters are concluded it is called "passing," as when dawn passes into night. Here, because of entering, it is called "passing." If the three periods subsume the four watches, this final watch is the final period. Among the four watches of the night, taking a watch in an forward direction is called "passing"; the final watch passes forward, not backward. Therefore, the text on the middle watch says, "During the middle watch of the night, passing one watch of the four watches of the night"; this is the middle period, passing one watch of the initial period. Furthermore, as for the middle period, since the middle period subsumes the watches, it is also formed by passing one watch, which takes the majority of the second watch and the majority of the third watch to constitute the middle period.

8.33

In the treatise's explanation of "dwelling in clear comprehension when going and returning," there are four clauses of meaning: first, clear comprehension of one's own going and returning; second, clear comprehension of where one ought to go and return; third, knowing the proper time for going and returning; fourth, going and returning in such-and-such a manner. Here, what is the distinction between the second, "where one ought to go and return," and the fourth, "in such-and-such a manner"? Namely, in the later re-explanation it says: "One should go and return in accordance with the bodily movements, behavioral guidelines, ceremonial etiquette, and deportment of their specific category"; this is precisely what distinguishes it from the former. As for the second, it is merely that the members of that household and so forth are those to whom one may go and return, whereas five kinds of households are those to whom one must not go and return; whereas as for the latter, the fourth, even granted that it is a household to which one ought to go and return, if they naturally possess behavioral guidelines and ceremonial etiquette, one may go and return, but if they lack them, one must not go and return. This is the difference. The headings below, such as "looking and gazing," each have four [clauses]. Following this model, the second clause in all cases agrees with whether that household is permissible or not permissible, while the fourth clause is able to reveal departure from [defects] within what is permissible in the second clause.

8.34

Regarding the treatise's "saṃghāṭī": here it is translated as "upper robe" (shangyi), that is, a robe worn on top. Just like an outer wall, this robe is likewise: it is worn outermost and worn uppermost, hence it is called the "upper robe."

8.35

Regarding the treatise's "from sixty strips down to nine strips": here, the various schools do not have this robe; this treatise relies on joining [strips] up to an upper limit of sixty strips, while nine strips is mutually accepted by the various schools. Or it might be stated for the moment that "sixty strips" could even be more, with a maximum of one hundred and fifty strips. [This requires] inquiry.

8.36

Regarding the treatise's "each having an intermediate robe, or having a lower robe": The commentary says: The "intermediate robe" is the uttarāsaṅga—formerly called yutuoluosengjia—also called the seven-strip robe. Now it is called the "intermediate robe": below the great robe and above the five-strip robe, it is called the intermediate robe; it is also called the "intermediate wrapper," because it wraps the body and occupies the middle. The "lower robe" is the five-strip robe, because it is lowermost beneath this. This re-articulates the rules of the three robes. Furthermore, robes have intermediate and lower, hence they are called the intermediate and lower robes. If so, why is there no upper robe [mentioned here]? One clearly knows that the discussion here is about the three robes, and the upper robe is precisely the saṃghāṭī.

8.37

Regarding chewing and tasting in the treatise, why are cakes and the like considered "chewing," while milk and the like are considered "tasting"? The answer: that which cannot be masticated is called "tasting"; that which can be masticated is called "chewing." Because solid food such as cakes cannot be sipped and sucked, it is called "chewing"; that which can be sipped and sucked is called "tasting." Or it may generally be said that chewing and tasting have no difference, but are established according to worldly convention.

8.38

In the treatise's explanation of the sequence regarding places where one should not go: "There are also households that slander completely and cannot be turned around"; this refers to those who definitely lack affection, or persons whose roots of goodness are not yet mature.

8.39

In the treatise's explanation of how one should go, it says "not falling onto a mountain peak." How could a mountain and a peak be spoken of as "falling"? Here, "falling" (duo) means falling into and staying, not falling down; it means not allowing oneself to abide on a mountain peak.

8.40

Regarding the treatise's "one should follow the analogy of the moon": this means that the moon can be refreshing and benefit people; when entering a donor's household, if one's person has coolness and benefits the donor, one is also like the moon.

8.41

In the treatise's discussion of guarding one's own mind, it says: "not without an intelligent donation," and elaborating up to "it must be swift, and not sluggish." The meaning here is: when going to each donor's house, why must one anticipate a gift, and only go if there is an intelligent donation? It should not be like this. "Unintelligent donation" refers to stinginess and not giving. If one does not go because they do not give, one should not do this; it is not the case that because of an unintelligent donation one immediately does not go. When one goes, up to [the point that] it must be swift, one must not be sluggish.

8.42

The treatise says: "One should not untie the fastenings"; this means one should not leave the fastenings untied. The Dharma Master says: below the robe there are fastenings; one should not undo them, but should tie them. It applies to both what should and should not be done. "Not puffed up and not flared out": the robe is not billowing or split open.

8.43

Regarding the treatise's "not like an elephant's trunk": this means not letting the corner of the kāṣāya hang down like an elephant's trunk; it should be draped over the shoulder. "Like the tassel of a palm tree's spathe": when the tree blooms it puts forth a tassel from its spathe; the corner of the robe is the same, and both should not be done. "Dragon's head": this means that although it is draped over the shoulder, the corner end must not be raised high like a dragon's head; one must not roll up the kāṣāya and place it in the crook of the elbow, resembling a bean dumpling. [This requires] inquiry.

8.44

Regarding the treatise's "one should not bite off and eat one's food": this means one should break the food with the hands.

8.45

In the treatise's explanation of the sequence of going and returning and so forth, from "suppose there is someone who, relying on such a village or town..." below down to "having begged in this way, going out and returning to one's original place," it explains what is proper in the two practices of going and returning. Having oneself understood that going, returning, and so forth each have four methods of practice, it now explains the sequential rules of going and returning and so forth. Down to looking and so forth, it is not fully articulated; it can be understood by analogy with going and returning. With respect to looking, a small portion is also treated; for the rest, consult the text and match them. Furthermore, from "in such..." down to "cannot be turned around," it explains places where one should not go; next, down to "or a merchant's household," it explains places where one may go; next, down to "at a time of anger and dispute, one should also not go," it explains the times when one should go; next, "up to holding firmly, enjoying it with shame," it explains how one should go.

8.46

Above, going and returning have been explained. Next below, from "furthermore, when having gone or when presently going" and so forth, down to "able to gather brahma-practices, able to cause all evil discursive thoughts to become active," it clarifies the two practices of looking and gazing. There are two parts within this: first, clarifying what one should look at; second, clarifying what one should not look at. Clarifying what is proper: from "furthermore, when having gone" below down to "should not look at," it explains by category what one should not look at, and below that is what one should look at.

8.47

From "furthermore, one should not shake the body, shake the arms, shake the head" and so forth below, down to "sitting upright and dignified," it comprehensively clarifies the two practices of bending and stretching. Here it only determines what is not proper and does not clarify what is proper; one should deduce it by following what precedes.

8.48

Furthermore, from "one should not untie the fastenings, not puffed up and not flared out" below, down to "if in pits and ravines, if on precipices," it clarifies the two practices of carrying the robe and carrying the bowl. There are two parts within this: first, clarifying carrying the robe; next, clarifying carrying the bowl. From "one should not untie the fastenings" below down to "and wearing the Dharma robes," it clarifies the robes; below that, it clarifies carrying the bowl.

8.49

From "furthermore, one should partake of food and drink in proper order" below down to "one should not bite off and eat one's food," it clarifies the four practices of eating, drinking, chewing, and tasting. Here it clarifies them collectively rather than separately; ponder this according to the text.

8.50

Furthermore, from "returning from the donor's household to one's dwelling, during the divisions of day and night" below down to "stopping from time to time and practicing walking meditation," it clarifies the two practices of walking and standing.

8.51

Furthermore, from "in this way, in one's own dwelling place, one's own courtyard, one's own room" below down to "resting in accordance with the Dharma," it first clarifies the two practices of sitting and lying down. There are two parts within this: first, clarifying sitting; [second,] sleeping and lying down. From "in this way, in one's own..." below down to "and sitting quietly," it clarifies sitting; below that, it clarifies lying down.

8.52

Furthermore, from "during the daytime division and the initial division of the night" below down to "or for cultivating abandonment, dwelling in seclusion and quietude," it briefly clarifies the two practices of speaking and silence. There are two parts within this: first, speaking; second, silence. It can be understood by following the text.

8.53

From "when contemplating the Dharma, up to uninterrupted cultivation, reverent cultivation," it extensively clarifies speaking and silence. The text also has two parts, which can be understood by following what precedes.

8.54

Next, from "furthermore, during the extremely hot period" below down to "all are completely dispelled," it explains cultivation amid fatigue.

8.55

From the treatise's "furthermore, regarding wholesome dharmas, not having previously entered..." below down to "this is called dwelling in correct mindfulness," the meaning here clarifies that when not yet mature, it is merely called clear comprehension, but from completion onward, it is called dwelling in clear comprehension. Ponder this by following the text. This was not explained by the Master.

8.56

Furthermore, from "it should be known that herein, if going..." and so forth below, it clarifies the two practices of walking and standing, subsuming the previous headings. These subsuming practices are not the previous walking and standing. That is, abiding in activities is called "walking," not that walking while standing is called walking; the place of dwelling is called "standing," not the standing mentioned before. Therefore they can subsume the practices without contradiction.

8.57

Regarding the treatise's "if lying down, if silent, if mental action at the time of staying": here, lying down should belong to bodily action; because when lying down one contemplates the preceding appearance of light, it is called mental action; it is not that the lying down itself is mental.

8.58

The treatise says that relying on walking and standing there are four actions: correct mindfulness is one, heedfulness is one, doing what should be done is one, being faultless in the present and future is one, and accumulating provisions to attain what has not yet been attained is one. Now they are matched according to the text.

8.59

Fascicle Twenty-Five

8.60

These twenty kinds of notions are as explained in the Notes on the Samuccaya and the Mahāprajñāpāramitopadeśa.

8.61

The treatise also says that one can realize the three fruits, but does not mention the fourth fruit; because the supernormal power of the exhaustion of outflows is accomplished within the fourth fruit, they are stated together, and it is not discussed here.

8.62

Regarding the treatise's three miracles: first, "miracle of supernormal power," which is bodily supernormal power; second, "declarative [miracle]," which is the supernormal power of knowing others' minds, because knowing others' minds one declares [their thoughts]; third, "instructional [miracle]," which is the supernormal power of the exhaustion of outflows. These may be termed the three activities. As explained in the notes on the first fascicle of the Samuccaya.

8.63

The treatise's explanation of instruction (avavāda) and admonition (anuśāsana) differs from many other places; that is, the four activities of instruction. Here it clarifies them generally, whereas elsewhere it discusses the four instructions separately, without contradiction. Consult the explanation clarifying the meaning of the four instructions and so forth.

8.64

Regarding the treatise's "explaining what is congruent, concomitant, compliant, elevated," and so forth: "congruent" means congruent with principle, which is wisdom that takes suchness as object; "concomitant" means minds and mental factors occurring at the same time; "compliant" means preparatory wisdom with outflows, because it complies with correct wisdom; "elevated" eliminates turbid and disorderly speech. "Having utility" means attaining nirvāṇa; "appropriate" means speech that is not contradictory, which accords with all language such as names and phrases.

8.65

Regarding the treatise's "by virtue of having matured these eight factors": this refers to from "furthermore, this speech is uttered at the proper time" below, or it refers to the eight in the initial explanation above of "if one is able to admonish and point out." [This requires] inquiry.

8.66

The treatise says: "It should be known that due to these causes and conditions": this refers precisely to the preceding four occurrences of the word "furthermore."

8.67

The treatise says: "Correct person" refers to those on the four paths of approach. "Correctly arrived" refers to the four fruits. Regarding "what is meant by hearing and contemplating the true Dharma": it refers to wisdom derived from hearing, and next below it extensively explains wisdom derived from contemplation. Below it separately explains sūtras, which refers to prose passages. As extensively explained in the notes on the twelfth fascicle of the Abhidharma[-samuccaya-bhāṣya], here it covers the twelve divisions of the teaching, the reasons for inclusion in the piṭakas, and so forth. Regarding "unsettled meaning": the Dharma Master says it does not mean the sūtra is unsettled, but that the listener has not understood. This is something not heard before.

8.68

The treatise says: "By virtue of three means of valid cognition, examining in accordance with reality; that is, by virtue of the valid cognition of supreme teaching": formerly called "words of the noble ones," it is now called "supreme teaching," meaning teaching that is supreme and ultimate; because its principle is supreme and ultimate, whether internal or external, it is in all cases called supreme teaching. Formerly calling it "words of the noble ones" was not like this. Among thirty-two kinds of speech, noble speech comprises sixteen; why must only the words of the Buddha be called noble speech? Because formerly noble designated characteristics, namely Buddhas, bodhisattvas, and so forth; now calling it supreme teaching makes no distinction of characteristics.

8.69

Regarding the treatise's "by virtue of the intrinsic nature of those phenomena being naturally so": this means that from beginningless time their own nature is naturally so, not depending on conditions; the nature of phenomena is naturally so, which is the principle of the characteristics of phenomena.

8.70

Regarding the treatise's statement, "either identical to it, different from it, or not so": "either identical to it" refers to fire and the like having warmth as its characteristic—the self-nature of fire; "different from it" refers to the function of fire being its ability to burn; "or not so" refers to taking the characteristic of blazing brightness and the like as being fire. Furthermore, "either identical to it" means that fire has warmth as its nature; "different from it" means taking blazing flame, which is a characteristic distinct from the substance of fire, as fire; "or not so" means that it is not that warmth is not fire.

8.71

The treatise mentions "talk of courtesans' quarters," meaning courtesans mostly dwell in narrow alleys, and it refers to speaking about courtesans engaging in acts of debauchery.

8.72

In explaining giving (dāna), the treatise says, "teaching and leading to benefit and happiness." What is the difference? The commentary states: Proclaiming happiness is called "teaching"; bodily engaging in encouragement is called "leading."

8.73

Regarding the treatise's statement, "These are practices manifested by bodhisattvas, but in this context they are not gifts approved by intention," and so forth: the meaning here is to clarify that when a bodhisattva gives things belonging to sentient beings mentioned earlier, the sentiment of the one being given to must necessarily be joyful and pleased before giving them; it is not that when the other gives rise to resentment, the bodhisattva still uses them to give merely to satisfy their own intention. Read the subsequent text continuously.

8.74

Regarding the treatise text mentioning "agate and patterned stones": they are a single kind of object, because agate stones have patterned markings. This section of text poses a question.

8.75

In the section explaining the characteristic of giving, where it says "volition associated with non-attachment" and so forth: this inquires into the essence of giving. This treatise takes bodily and vocal karma initiated by volition associated with non-attachment [as the essence], which is in tension with the *Abhidharma[-samuccaya]*; reconcile them as in that notebook.

8.76

Regarding the treatise's statement, "either one's own continuum or another's continuum": either giving by oneself, or encouraging others to give. This giving is extensively identical to the *Samuccayavyākhyā*.

8.77

"To adorn the mind" means attaining an uncontaminated mind. "To serve as an assistant to the mind" means nourishing uncontaminated attention (manaskāra) and the like.

8.78

Where the treatise explains maturing wonderful wisdom and says, "innate discriminating wisdom and preparatory discriminating wisdom": these are innately acquired goodness and goodness through expedient means.

8.79

In the treatise's explanation of the twelve dhūtas, it seems to diverge from the *Twelve Dhūtas Sūtra*, which raises a question. *Dhūta* was formerly rendered as "shaking off"—shaking off dust and defilement. It is also said to wash and purge body and mind, or to cultivate and discipline one's mind. The three robes have been explained before. Regarding the three antarvāsas: *antar* means "inner," and *vāsa* means "robe"; this term applies across to the previous two robes, so all should be designated as three.

8.80

Regarding the treatise mentioning "felt robe" (*cailaka*/*kambala*): fine hair is called *cui*; whether of birds or beasts, fine hair is called *cui*. Fearing that the three robes might be made of priceless fine cloth and the like, they are made of fine hair. The twelve dhūtas consist of: four for food, three for robes, and five for sitting. Here they are enumerated and differentiated into twelve in the explanation below, by separately dividing always sitting upright and sitting in the open place into two; these are merely the single practice of always sitting without lying down, as explained in the *Twelve Dhūtas Sūtra*. Although they are further differentiated below in eliminating hindrances and in the detailed explanation, they are still one despite separately eliminating hindrances.

8.81

In explaining gentleness, where it says "such six kinds of delightful and lovable [qualities]" and so forth: these are the six kinds of concord and respect (ṣaṭ-saṃrañjanīyā dharmāḥ). The first three types of karma constitute three; harmonious common enjoyment constitutes one; sharing identical precepts and views constitute one each—thus making six. Within harmonious common enjoyment, the beginning generally explains it; from "whatever one desires to eat" downward, it explains harmony; from "acquired in accordance with the Dharma" downward, it clarifies enjoyment. Furthermore, the six mixed dwellings are separately explained here; they are to be explained individually as they occur.

8.82

Fascicle Twenty-Six

8.83

Second Yogasthāna

8.84

Regarding the treatise mentioning "persons with seven rebirths remaining and the like": as explained extensively in the notes on the *Abhidharma[-samuccaya]*.

8.85

Regarding the treatise stating on "from clan to clan" (*kulaṃkula*): "meaning going from clan to clan in the heavens" and so forth: there are two explanations. Nanda says that they come and go between the two destinies of humans and gods. The Treasury of the True Dharma says that a *kulaṃkula* of two rebirths only comes and goes in two rebirths among the heavens, and one who has a single interval (*eka-vīcika*) experiences only heavenly existence. This is in tension with the *Abhidharma[-samuccaya]*; reconcile them as done there.

8.86

Regarding the treatise mentioning "temporarily liberated" (*samaya-vimukta*): the five occurrences of the word "or" are matched sequentially to the five kinds of persons.

8.87

Regarding the treatise: "Furthermore, this entanglement of greed resides in the body, continuing through scriptures [...], up to being subdued by desirable phenomena, unable to subdue those desirable phenomena": the meaning here is to clarify that because of the entanglement of greed, the mind is subdued by the object, rather than the mind being able to subdue the object. As with greed, the texts on hatred and conceit below should be explained accordingly. In the extensive questions and explanations below, practitioners of equal proportions and those of light defilements are not explained, because they were fully clarified above, and thus omitted for brevity.

8.88

Regarding the treatise: "In this context, it should be known that it only speaks of the aspirations of the Śrāvaka Vehicle, the lineage (gotra) of the Śrāvakas," and so forth: because this clarifies the Śrāvakabhūmi, it takes only those belonging to the Śrāvaka lineage.

8.89

Regarding the treatise's explanation of conceptual and non-conceptual images and so forth: reconcile as in the notes on fascicle eleven of the *Abhidharma[-samuccaya]*. Here the Dharma Master says: Both conceptual and non-conceptual occur before the path of seeing; the limit of things (*vastv-anta*) is in the path of seeing; and what is to be done has been accomplished (*kṛtya-pariniṣpatti*) in the path of no-learning (aśaikṣa-mārga). Reconcile the discrepancy here as explained there.

8.90

Regarding the treatise: "At that time, towards the object of cognition, one operates with decisive resolve as if presently experiencing it. Although that object of cognition is not united with present experience," and so forth: the meaning here is to clarify the homogeneous image (*sabhāga-pratibimba*). The object of cognition in samādhi is similar to being presently experienced; in reality, in samādhi one has not yet directly experienced the former real object, nor is an object resembling the external object manifested in samādhi; yet because of the decisive resolve experiencing it as resembling the external real object, it is called the homogeneous image of the object of cognition.

8.91

The treatise also says, "It is also called the doorway to samādhi": the object can give rise to the mind, just as things emerge from the mouth of a vase.

8.92

In explaining what is to be done has been accomplished, the treatise states: "All attentions observing images are perfected, up to: because of attaining the transformation of the basis (āśraya-parivṛtti), one transcends images," and so forth. The meaning here is that with both conceptual and non-conceptual images, one has not yet realized reality, so there are images. Entering the path of seeing is called the limit of things—realizing how it is and as far as it is; now, reaching no-learning, what is to be done has been accomplished, one attains the transformation of the basis, realizes complete uncontamination, and transcends images, so the uncontaminated mind has no images. The *Abhidharma[-samuccaya]* states: Non-conceptual images refer to the inner true realizing wisdom and subsequently attained wisdom; this is named from the cause as "non-conceptual images," but in fact both wisdoms, being uncontaminated, have no images. Conceptual and non-conceptual are either samādhi or prajñā; although the text of the *Abhidharmasamuccaya* is complete, its text on images is incomplete. Since there are three explanations in the West [India], this interpretation takes the explanation that uncontaminated minds have images as discretionary. This text's "transcending images" means transcending the images of grasping at contaminated phenomena, not that the uncontaminated mind has no images. Furthermore, for the doctrine of no images, this text is taken as proof; examine that text as in that treatise. This text proves that the uncontaminated mind as cause has images, while the uncontaminated mind as fruit has no images. This is Master Jun's doctrine.

8.93

Regarding the treatise: "things belonging to cause and effect": namely, the matters here of practicing the cause, attaining the fruit, and accomplishing what is to be done.

8.94

"If one delights in penetration" means severing desire of the desire realm, and also means entering the path of seeing. From "and delights in liberation" downward, it is called the path of cultivation (bhāvanā-mārga).

8.95

Regarding the treatise: "Furthermore, that monk at times brings his whole mind to tranquility, and at times cultivates higher wisdom," and so forth: here, earlier it explained that the object in samādhi resembles the external object; from this text downward, what follows resembles what preceded, hence it says "from time to time."

8.96

Regarding the treatise: "All dauṣṭhulya is entirely pacified; following that, one touches and realizes, and the basis (āśraya) is purified," and so forth: this explains the four purifications: first, purification of the body, here called the basis; second, the objective support (ālambana); third, the mind; fourth, the purification of knowledge and vision.

8.97

"Either bones, or a chain, or the gaps between bones": tentatively explained: "bones" refers to other parts of the skeleton; "chain" refers to the places where bones connect; "or bones and chain" refers to contemplating them together as a whole.

8.98

Regarding the treatise: "unequal feelings of either body or mind, subsumed under feeling": "subsumed under feeling" refers to the simultaneous bodily karma, vocal karma, and the like.

8.99

In explaining the five kinds of greed: First, regarding "greed for desire of the body toward the internal body": toward the internal body one initially gives rise to subtle desire of the desire realm, hence it is called "desire for desire"; next, one gives rise to gross greed of the desire realm, hence it is called "kāmarāga." Furthermore, the internal body is a phenomenon that one oneself desires, hence it says "toward the internal body's desire"; giving rise to desire upon the internal body's desire is the mind capable of desiring, and this is called "kāmarāga." The first word "desire" belongs to what is desired, the second word "desire" belongs to the cognizing subject, and the third word "desire" concludes the term.

8.100

The treatise says: "If one attends to and contemplates lividity and the like, one purifies the mind regarding greed for varṇa-rūpa. If one attends to and contemplates turning red, one purifies the mind regarding greed for saṃsthāna-rūpa." The commentary states: Greed for the colors white and red is countered by lividity and the like. Greed arising toward saṃsthāna-rūpa such as long, short, square, or round is countered by removing the skin and flesh. In the Hīnayāna explanation of the characteristic of turning red, a corpse is initially livid and later red, turning into a body of red blood to eliminate greed for shape. The Mahāyāna explains: First, the color of skin, flesh, and so forth is red, and removing the shape of the skin and flesh is called "turning red"—that is, what transforms is red.

8.101

The treatise says: "All rely on the four kinds of tranquil paths." "Tranquil" means peaceful. There are two explanations: First, places where corpses are deposited are quiet and deserted, devoid of human activities, hence called tranquil; going to that place is called the path. Second, the peace of nirvāṇa is called tranquil; cultivating the meditation on impurity (aśubha-bhāvanā) enables one to attain nirvāṇa, hence it is called the path.

8.102

Fascicle Twenty-Seven

8.103

Regarding the treatise stating: "What are pratītyasamutpāda and pratyayatā?" and so forth: pratyayatā refers to the four conditions (pratyaya); pratītyasamutpāda refers to the twelve links of dependent origination.

8.104

The reason the differentiation of dhātus does not discuss the eighteen dhātus is that these six dhātus fully pervade both the desire and form realms; although the bhūmi is incomplete, it is not that the eighteen dhātus have these dhātus in full.

8.105

In explaining the external earth element, the treatise says "neither closely attached nor appropriated": the internal earth element is closely attached to the basis, proximate to the mūlavijñāna, and capable of being appropriated (upātta); the external earth element at present is not.

8.106

In discussing internal winds, the treatise says "there is the wind of lying on one's side" and so forth: this wind resides between the ribs, allowing one to lie down and the like.

8.107

In explaining severing, "great sword wind": the wind is like tiny small knives that can harm people. "There is the pippalī wind": the Dharma Master says people have this wind whose color is like black dots. Some say: *pippalī* is the *pippalī* that people eat; this wind is pungent and biting, just like pippalī.

8.108

In discussing external winds, the treatise says, "there is the viśva wind, and there is the vairambha wind." The viśva wind is translated here as "artisan wind," capable of forming the myriad things; it was formerly called the Viśvakarman wind. Vairambha is translated here as "whirlwind"; it was formerly called the *xuanlan* wind.

8.109

The treatise says "tāla palm": there is a tree in the Western regions whose appearance is similar to the reed tree leaves here; people cut off the scattered leaves on the four sides and take only the shoot about the size of a goose's palm to make a fan, which is called a tāla palm.

8.110

The treatise says "separating from the conception of a whole" (piṇḍa-saṃjñā): this means imputing a self, when in fact the various elements constitute the body, and one imputes a unified self; now one separates from this notion. This is what the *Prajñāpāramitā Sūtra* means when it says: "The Tathāgata speaks of the conception of a whole," and so forth.

8.111

Regarding the treatise mentioning "ānāpānasmṛti": *āna* means bringing in, and *apāna* means taking away. Bringing in is the inhalation, and taking away is the exhalation. It is also called bringing the breath in and taking the breath away.

8.112

Where the treatise says, "intermediate inhalation and exhalation," it means that in the interval between the two breaths of inhaling and exhaling, although the breath has not yet entered or exited, a subtle breath moves in the meantime; this is called the intermediate breath.

8.113

Where the treatise says, "beginning from the region of the navel, up to the mouth, or reaching the tip of the nose," and so forth: the breath reaches only down to the region of the navel; below the navel there is no other exit, and returning back, it exits from the mouth and the tip of the nose.

8.114

When discussing the causes and conditions of the breath, the treatise says: "First, pulling karma"—that is, karma from previous lives. "Second, the aperture in the region of the navel, or any aperture in the upper part of the body"—this means there is a small aperture in the navel, or there are apertures such as the mouth and nose in the upper part of the body.

8.115

When discussing the basis of the breath, it is based either on the portals of the body, or on karma, or on the apertures; hence it is said, "as appropriate"—all the places upon which it should depend are depended upon.

8.116

Regarding the treatise's statement, "If the breath moved depending solely on the body," and so forth: the meaning here is to pose an objection that the breath cannot move depending solely on the body. For example, when entering the mindless concentration and the like, the body is in the lower realm, yet that breath does not move; therefore, it is not solely depending on the body that the breath can move.

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瑜伽師地論略纂 — Classical Chinese