瑜伽論第三十一手記
Yogacara Treatise, Volume 31
談述 福慧
On Cultivating Merit and Wisdom
言謂依緣性等者。謂前因名緣性後之□名緣起 言而起勝解者。謂能了知內外諸緣生法唯有因性及與緣性□有我人等□ 言廣說如別者。謂無明有十九種。行有三種等。如前尋思地生雜染中以廣分別 言不自在故者。謂我者是自在之義。由無明中無自在我故不作是念。我能生行。餘皆准此 言中間等者。此顯空義。謂無明及行二法中間無有傳受之法故名空也 言如前廣說者。說□諍有害等二世過患。如前不淨觀說 言諸業者。謂善等三業也 言一自體果者。謂情非情緣起通攝也 言受用境界果者。謂唯約有情而論也 言今世等者。謂現世五趣果身生也 言六處者。謂六根也 言令生有芽者。謂無明為因故發生三行芽等也。破展轉等也 言諸取者。謂我語取欲取戒禁取等也 言有內現證者。謂五位行人現見無明等順逆二法。而能修行證上果故言比度法者。謂比諸聖者等修順逆緣起故得彼聖果。我亦比此修行證於上果故 言能正解了等者。謂地等六界種姓別故及能尋思 言種子義者。謂地等六法為種子故有五趣身也 言因義者。謂因地等六法為因故生五趣身也 言性義者。謂地等各各有堅等性故 言是其界義者。為上四義一一相合言一合等者。謂不了知身中有其六界故。但起一我見者名一合相 言有正尋思等者。謂諸外道計我為因故得入母胎。此中不爾。因六界故得入母胎也 言安住法性者。謂地水等六界諸佛出世不出世法等有故名安住也 言長入息者。謂十息為一數等也 言都無持入息者等者。謂出□□中唯有蘊等諸行此中都無任持二見我人等故 言因者。業煩惱也 言緣者。謂父母精血等也 言諸行者。謂果相也 言善巧等者。此中有問。四緣之中淨行所緣所有六義如上所說。其義已知。第三善巧所緣。第四淨惑所緣。六相差別何故不說。故論答云若依止善巧等也 言此中者。謂指前四慧行觀三門六事觀不淨五觀故。此修九種加行成前觀門故也。故論文言九種等也 言得定者。謂五位行人由九種加行故速得五位本定故 言於所應往處等者。謂五位行人修九種加行故。於初資糧位者速得加行位等也 言等分者。謂貪等五位煩惱不偏在一故名等分也 言薄塵者。謂五位行人上上位人也 言應隨所樂等者。謂等行等二人於五位煩惱中先何起者修對治門故。故論文言攀緣一境安住等也 言相應所緣等者。謂不淨等五觀門也 言不全臨入者。隨順等者。謂初中後三時心也 言由住如是等者。謂住前出等六法等三種加行不緩名不放逸也 言一時半時者。謂一更半更也言法義者。謂所治能治法義之中無顛倒故 言九種相心住等者。謂內住等九種住心也 言無相者。謂無我及我所心也 言皆得清淨者。謂依止品破觀得成就二俱清淨故云皆等也 言所有加行者。謂止品是彼觀品之加行故也 言所熏習等者。謂觀為能熏故止為所熏。此二法相依故皆得清淨也 言所有加行者。謂觀品是彼止品之加行故也 言謂由等者。謂六隨念等中隨取一者便名為舉 言顯示等者。謂若心沈沒時。以淨妙相顯示其心自勸其心自慶其心 言隨順等者。謂於不淨等五觀之中勤精進者是舉之相 言所緣等者。謂於順情違情之境中心無染污心平等故。於止觀中亦平等轉 言謂由所緣者。謂於順違及止觀中心不住者名為捨相 言上捨者。謂取上上地之捨也 言謂於如是等者。謂於止觀二法所有塵義。如上所說中一一皆得善巧故 言善取等者。謂初中後三心也 言或時棄捨者。謂若棄捨世出世定所有影像名為出定。若於化緣等說不定地作意思非亦名出定。言於餘所作者。謂於上上果所修行中而追求故 言謂於一切等者。謂於所受戒學之中無違越者名不捨軛。謂於無穿穴等八法之中而修習者名不違越 言於久所作等者。謂於自所作身業及語意三業中。於諸不善隨順不作。於十善業隨順而作。故論文言能自隨憶等也 言數起勝解者。謂能治道 言數正除遣者。謂所治法也。梵云毘呵婆耶者。具含上二義。一勝解義。二除遣義。此二皆是正加行故標此二名 言隨相行等者。謂二十賢善定中隨行可一皆具能治勝解及所治除遣。此中初修業者亦應如是。如久修觀行之人具修上二之行乃名正行人也 言當知此中等者。此等五門一一皆具因果二義。說者應知 言由於最初等者。謂修不淨觀等者必背靜等顛倒之相言由緣餘定等者。謂若所修之定道力劣故不能除遣所治法者。當修餘定作其助伴成本定故 言由於一切等者。謂由於諸淨相等中起染污者。應修不淨等觀除遣淨等諸相 言雖遍立等者。此中有問。經中所說五種之相名除遣者意趣何等名為正除遣也。故論答云。然此義中等也難有五種。此中但取初二之法立為除遣 言全不於所緣境繫縛心者。謂諸行人根性不等煩惱不同故。初修業時若貪欲多者令於不淨觀繫縛其心。若嗔多者以慈愍觀而繫其心。餘皆准此。故論文言或復餘處等也 言唯作是念等者。謂如不淨觀等相中有淨等相者名有散亂。有不淨等相者名無散亂。初修業者應作是念。我心云何得無散亂。意說我於何時得與不淨等無散亂法而相應也。下之九種一一皆與唯作是念等相合說之 言寂靜者。謂斷現行故 言極寂靜者。謂斷種及現行故言如是精勤等者。與上十文一一相合言即由如是等者。謂由內攝其心為因故。五位行人於不淨等所緣境中不念淨等作意故也 言有相者。謂不淨相等也 言有分別者。謂不淨等有分別影像也 言謂由隨相行等者。謂行隨尋思等三種慧故 言彼境界者。謂依三種慧能觀不淨等五觀過患功德。而非但行不淨一觀者。故論文言而非一向等也 言還捨等者。此中有問。修五觀時唯用三慧為方便耶。為當處要餘法為方便耶。故論答云還相等也 言由於所緣等者。謂若捨於止必當散亂故名為捨。由九種住心止品攝故名為不捨 言即於所緣等者。謂由義等六事差別觀故。於所治中不作其相不作我不起差別我我所心故。故名不取言有於其中等者。謂由九種住心為因故。而能安住不淨等觀 言取止行故等者。謂義等六事差別尋求不淨等故。能為止品作其方便。故名止行能緣所知相也 言若於緣等者。謂勝解是觀。除遣是止也 言由數勝解等者 言於狹小境等者。謂修不淨等五觀之時。先觀指節名為狹小。此漸次增長名為廣大。後觀十方無量。故論文言廣大等也 言若諸法等者。謂青瘀等。二十賢善定皆是有色影像也 言諸無色法等者。謂慈悲等四觀所有影像但是心法所變現故名非色也 言出離者。謂涅槃果也 言遠離者。謂涅槃因也 言染污思慕者。謂貪著五欲等無出離心也 言不樂等者。謂涅槃因果法中無欣樂心生憂惱也 言下劣智見者。謂無間解脫道中證少分時便生高舉。故論文言謂我能得等也 言廣說如前者。唯我能得等。如前出離地中已廣說故 言謂於隨順蓋等者。謂隨順五蓋處所法中。非理作意名之為障。尋思自舉准前說之。此三皆由非理作意而生起故名因緣。因緣者根本義也 言謂遍了知等者。謂由怯弱等四障為因緣故生起四種過患 言於其四種等者。一未證不證過患。謂於無間解脫二道未證不證故也。二退知失過患。三壞加行過患。四有染污等五法過患 言總用隨念等者。謂六隨念也 言用於精進等者。謂用於精進故治羸劣。由平等故治身太過加行。由通達故治初修過加行故 言用彼相違等者。謂蓋覆尋思自舉及不淨觀等五法對治故 言又遍了知等者。若不了知諸障是障性者。不能修對治故。所以第一立遍知自性也 言遠離因緣者。謂若不知諸障生起因緣者。必不知自性也 言遠離因緣者。謂若不知諸障生起因緣者。必不能修對治行故也 言隨順教者。謂隨順觀所治法有多種故。能治之教亦有多種 故毘鉢舍那等者。謂於一一觀中一一止生故故言多也 言所知境者。謂三門六事所觀察染淨品中因果義故言身心輕安等者。此中有問。五位行人於何時中如是二法得究竟耶。故論答云若得轉依等也。若阿羅漢轉染品依淨品時方得究竟 言所知事者。謂所治及能治道也 言能順貪欲等者。謂端正女色等所治法中。初心不趣入。中心不愛樂。後心不信解 言乃至廣說者。謂於隨順嗔恚違情境中。初不趣入。中不愛樂。後不信解。乃至齊此名為於慈愍觀。已得究竟及未得究竟。如前不淨觀說也。下三觀皆准此說 言隨順愚癡法者。謂三世緣起法中起常樂我四倒者順生愚癡法故 言非身聚相者。謂非從身中起一聚我想也 言戲論者。謂即多分別。謂欲覺等也言法觀中等者。謂由等持為依止故。於所緣境所治能治得緣境觀中增上慧轉 言普遍相者。謂不淨等五觀所緣也 言由此作意者。謂由不淨等五種作意為因故。於淨常樂等五種可厭法中令心厭離也。下三作意皆准此說 言於可忻尚法者。謂不淨等是最上法故 言由是緣等者。謂由不淨等五觀為因故。能離身心所有淨相種子 言內心寂靜者。謂不淨等五觀也 言法觀者。謂五觀中所治能治增減相也 言漏者。謂淨等諸顛倒相也 言漏處法者。謂男女等可意及違情等境也 言生熱者。謂於一分熱惱漏境中生厭離也 言等熱者。謂遍於諸漏熱惱境中生厭離相也。下生厭等二句准此說之言謂自衰損等者。謂五位行人若有自身及自眷屬喪失財利身遭衰損禍羅網等者。名自衰損。他亦同此。如是二境是修行人可厭處。故論文言數思惟故等也。謂能思惟衰損之法而能自惱及惱他故 言若自興盛等者。雖然自身及與他有興盛事。畢竟皆落謝之法盡法壞法滅法離散法變壞法故生厭離也 言津者。謂初與定相應也 言潤者。謂定漸潤次心也 言融適者。後位也言澄淨者。謂身心輕安故也 言謂作是念等者。此句與下二寶一一相合 言我今善得等者。謂由具戒德為伴呂故。我若命終若殞沒當往善趣 言同梵行等者。謂顯六和敬如法 言有由前後等者。謂五位行人作是思惟。我於不淨等五種觀中。先以精勤及後修習故。必當獲得五觀之果。故論文言由隨念法等也 言於能隨順等者。謂由調練作意為因故。修不淨等觀之人。於淨等漏法之中。初不取向。二能違逆三能喜樂。四能離隔。各住本定故也 言於可欣法等者。謂由不淨等可欣五觀悅潤心故。於淨等顛倒之相。初能出離。二能令心取向。三府舉。四能喜樂和合。此四與前不向等四法隨次對治 言於時時間等者。謂由生輕安為因故。能發生四種慧行決擇染淨等諸法也 言用作業具者。謂用爐[皮*日*ㄆ]鉗錘等也 言如是勸修等者。與下文一一相合 言彼彼等者。謂於所修不淨等觀門之中。一一皆與止觀雙運故。一能親府。二能善和合。三依定無轉謂其心不退。四於定無動等也。
[Text based on dependent nature, etc.] The preceding cause is called "dependent nature," while the subsequent effect is called "dependent arising." "Develops understanding" means one can clearly know that all phenomena of internal and external conditions arise only from causes and conditions, without any self or person within them. "Explained in detail elsewhere" refers to the nineteen types of ignorance, three types of formations, and so forth, which have been fully explained earlier in the section on contemplating the impurities of conditioned existence.
"Lacks independence" means that "self" implies the quality of being independent. Since there is no independent self within ignorance, it does not think, "I can produce formations." The same applies to all other cases. "In between, etc." reveals the meaning of emptiness—between ignorance and formations, there is no transmission of influence, hence called "empty."
"As explained extensively before" refers to the dual consequences of quarrels in this life, previously described in the contemplation of impurity. "All actions" refers to the three types of actions—wholesome, unwholesome, and neutral. "One's own result in the body" covers both sentient and non-sentient dependent arising. "The result of enjoying objects" applies only to sentient beings. "In this life, etc." refers to the birth of the five realms' resultant bodies in the present life. "Six sense spheres" means the six sense faculties.
"Causing the sprout of existence" means ignorance serves as the cause for the emergence of the three formations' sprouts, breaking their mutual continuity, etc. "All attachments" include attachment to self-view, sensual desires, and attachment to rules and vows. "Internal direct realization" means practitioners on the five stages directly see ignorance and so forth in both forward and reverse order, enabling them to cultivate and attain higher fruits. "The method of inference" means that, just as noble practitioners cultivate the forward and reverse order of dependent arising and attain their noble fruits, I can also infer that by cultivating this, I may attain the higher fruit.
"Can correctly understand, etc." means distinguishing the six elements—earth, etc.—by their type and ability for thorough investigation. "The meaning of seed" means the six dharmas—earth, etc.—serve as seeds for the five realms' bodies. "The meaning of cause" means these six elements act as causes for the birth of the five realms' bodies. "The meaning of nature" means each element—earth, etc.—has its own specific property, like solidity. "The meaning of element" combines these four meanings. "The meaning of a composite whole, etc." means that not understanding the body consists of six elements leads to the single view of a self, which is called the "sign of a composite whole."
"There is correct investigation, etc." means that non-Buddhist practitioners view a self as the cause for entering the womb, but this is not the case here; rather, the six elements cause entry into the womb. "Abiding in the nature of reality" means that the six elements—earth, water, etc.—exist whether a Buddha appears or not; thus, they "abide." "Long and short breaths" means counting ten breaths as one unit, etc. "No one sustaining the breath, etc." means that in the process of breathing, there are only aggregates and formations, with no permanent self or person.
"Cause" means karma and afflictions. "Condition" refers to the parents' blood and semen, etc. "Formations" mean the resultant characteristics. "Skillfulness, etc."— A question arises: Among the four focuses, the six meanings of the pure object of practice have been explained. Why aren't the six distinctions of the third focus—skillfulness—and the fourth focus—pure purification—also explained? The commentary answers, "If relying on skillfulness, etc."
"Here" refers to the prior four wisdom practices, three gateways, six aspects of contemplation, and five impurities. This is why the text says "nine types of preparatory practices complete the prior gateways of contemplation." "Attaining concentration" means that, due to the nine preparatory practices, practitioners on the five stages quickly attain their fundamental concentration. "Regarding the place to be reached, etc." means that by cultivating the nine preparatory practices, those on the first preparatory stage quickly reach the second applied stage, etc.
"Equal division" means afflictions like desire do not favor one side, hence called "equal division." "Thin dust" refers to the highest type of person among the five-stage practitioners. "Should follow what is desired, etc." means that for the two types—equal division and thin desire—whichever affliction arises first, they apply its corresponding antidote. Hence the text says "focus on one object and abide, etc."
"Corresponding object of focus, etc." refers to the five contemplations—impurity, etc. "Not fully entering, but harmonizing, etc." refers to the three phases of the mind—beginning, middle, and end. "By abiding in such, etc." means abiding in the six dharmas, such as emerging prior to calm abiding, with these three supplementary practices, without slackness—called "non-negligence." "One period, half a period" means one watch and half a watch of the night.
"The dharma and its meaning" means there is no distortion in the meaning of the remedied and the remedy. "The nine states of mental abiding, etc." refers to the nine stages of settling the mind. "Signless" means the absence of thoughts of self and what belongs to self. "All become pure" means that, through resting on calm abiding and insight, both attain purity, hence "all are pure." "All preparatory practices" means calm abiding serves as the preparation for insight.
"What is 'soaked' or 'permeated'?" means insight is the permeating factor, so calm abiding is what is permeated. Since these two dharmas depend on each other, both become pure. "All preparatory practices" means insight serves as the preparation for calm abiding. "By such means, etc." means that among the six recollections, taking any one qualifies as "raising the mind."
"Revealing, etc." means that when the mind is sinking, one reveals pure and beautiful appearances to encourage, urge, and celebrate one's own mind. "Harmonizing with, etc." means that in the five contemplations—impurity, etc.—diligence and effort characterize "raising the mind." "Object, etc." means that toward agreeable and disagreeable objects, the mind remains unstained and balanced, and it also balances in calm abiding and insight.
"By the object, etc." means that when the mind does not settle on agreeable/disagreeable objects or on calm abiding/insight, this state is called the "sign of equanimity." "Higher equanimity" means taking the equanimity of the highest level. "Regarding such outflows, etc." means that regarding all defilements from calm abiding and insight, one becomes fully skillful in each, as described above.
"Skillfully taking, etc." refers to the three mental phases—beginning, middle, and end. "Sometimes abandoning" means that if one abandons conventional and ultimate concentrations—their mental images—that is called "emerging from concentration." Also, if one engages in transformational activities in irregular states and produces mental effort, that also qualifies as "emerging from concentration." "Regarding other tasks" means pursuing cultivation for the highest fruit.
"Regarding all, etc." means that within the precept training one has received, not transgressing is called "not abandoning the yoke." Cultivating the eight qualities, such as non-infringement, is called "not transgressing." "Regarding what was done long ago, etc." means one recollects one's own bodily, verbal, and mental actions—refraining from unwholesome deeds and engaging in the ten wholesome actions. Hence the text says "can self-recollect, etc."
"Repeatedly generating understanding" refers to the remedial path. "Repeatedly eliminating" refers to the dharmas to be remedied. The Sanskrit word "Vihābhaya" has both meanings: one is "understanding" and the other is "elimination." These two are the proper practices, so they are highlighted.
"Following the sign, etc." means that among the twenty auspicious concentrations, each possesses both remedial understanding and elimination of what is to be remedied. Beginners should do likewise. Just as seasoned contemplators undertake both aspects, this constitutes proper practice. "One should know, etc." that these five gateways each contain both a cause and a result aspect, so the explainer should understand.
"Due to the initial, etc." means that when cultivating the contemplation of impurity, one must turn away from the distorted perceptions of purity, etc. "By relying on other concentrations, etc." means that if the concentration one is cultivating lacks sufficient power to eliminate the defilements, one should cultivate other concentrations as support to complete the basic practice.
"Due to all, etc." means that when defilements arise from pure appearances, one should cultivate impurity contemplation to eliminate all such signs. "Although universally established, etc."— A question arises: In the scriptures, the five signs are called "elimination." What is the intended meaning of "proper elimination"? The commentary answers: "In this context, etc." Even though the defilement may be fivefold, only the first two methods are established as elimination.
"Not binding the mind to any object at all" means that practitioners have different natures and afflictions. For a beginner: if desire is strong, bind the mind to impurity contemplation; if anger is strong, bind the mind to loving-kindness contemplation. The rest follow similarly. Hence the text says "or in other places, etc."
"Only having the thought, etc." is like this: within impurity contemplation's appearances, if states of purity appear, it is called "having distraction." If no such impure signs arise, it is called "without distraction." Beginners should think: "How can my mind become free from distraction?" meaning, "When will I be in harmony with the undistracted dharma of impurity?" The following nine points are all connected with the phrase "only having the thought, etc."
"Calmness" means cutting off active mental states. "Extreme calmness" means cutting off both the seed and its activity. "Thus diligently, etc." aligns with each of the ten preceding texts. "By such, etc." means that, with internal mental collection as the cause, practitioners on the five stages, within the object of impurity, do not conceive of pure appearances.
"Having a sign" refers to the contemplation of impurity, etc. "Having discrimination" refers to the conceptual images of impurity, etc. "By following the sign, etc." means practicing the three kinds of wisdom, such as investigating and contemplating. "Their objects" means that relying on these three wisdoms, one perceives the faults and virtues of the five contemplations—impurity, etc.—not focusing solely on impurity. Hence the text says "not exclusively, etc."
"Abandoning again, etc."— A question arises: When cultivating the five contemplations, does one only use the three wisdoms as the method, or are other methods also required? The commentary answers: "still agrees with the sign, etc." "Due to the object, etc." means that if one abandons calm abiding, distraction will surely follow—hence "abandoning." However, due to the nine states of mental abiding that constitute calm abiding, the mind remains "unabandoned."
"Within the object itself, etc." means that through the six distinguishing aspects, such as meaning, one does not conceptualize the sign of what is to be remedied, nor the sign of self, nor arise thought of me or mine. Hence it is called "not grasping." "Therein, etc." means that through the nine states of mental abiding as cause, one can steadily abide in the contemplation of impurity.
"Taking the practice of calmness, etc." means that examining impurity through the six aspects provides a method for calm abiding, hence called "the practice of calmness"—the ability to know the object's characteristics. "If the object of focus is, etc." means understanding is insight, elimination is calm abiding. "By repeatedly understanding, etc."
"For small objects, etc." means when cultivating the five contemplations—impurity, etc.—one first observes a finger joint, which is "small." Then one gradually expands, making it "vast," and finally observes infinite realms in all directions. Hence the text says "vast, etc."
"All phenomena, etc." means the twenty auspicious concentrations, such as the color blue and decay, all involve forms endowed with color. "All formless dharmas, etc." means that the mental images in the four contemplations—loving-kindness, etc.—are merely projections of the mind, hence they are "formless."
"Renunciation" means the fruit of nirvana. "Detachment" means the cause of nirvana. "Defiled longing" means intense attachment to sensual pleasures without any wish for renunciation. "Discontentment, etc." means not feeling joy toward the cause and fruit of nirvana, giving rise to sorrow. "Inferior wisdom and views" means that in the uninterrupted path of liberation, when one realizes even a small part, one becomes arrogant, thinking "I can attain, etc."
"Extensively described as before" refers to statements like "I can attain," previously elaborated in the section on liberation. "Regarding what follows the coverings, etc." means that within fields of objects that follow the five hindrances, improper mental engagement is called "obstacle." Speculation and self-praise should be understood similarly. These three arise from improper mental engagement, hence they are called "causes and conditions." "Causes and conditions" are the root meaning.
"Means comprehensively knowing, etc." means that the four obstacles—timidity, etc.—give rise to four types of faults: 1) The fault of not attaining what has not been realized, i.e., not attaining the uninterrupted path and the path of liberation. 2) The fault of losing what has been attained. 3) The fault of corrupting practice. 4) The fault of five defiled dharmas, etc.
"Using recollection universally, etc." refers to the six recollections. "Using effort, etc." means that effort overcomes weakness; equanimity overcomes excessive practice; comprehension overcomes the initial excessive application. "Using what opposes them, etc." means applying the five methods, such as opposing the hindrances, defilements, restlessness, up to the contemplation of impurity.
"Also, comprehending thoroughly, etc." means that if one does not understand all obstacles as obstacles, one cannot practice the antidote. Hence, the first step is to establish thorough knowledge of their nature. "The cause of distance" means that if one does not know the cause of obstacles, one certainly will not know their nature. "The cause of distance" (meaning again) means that if one does not know what causes obstacles, one cannot cultivate the antidote.
"Following the teachings" means that, since the dharmas to be remedied are many, the remedial teachings are also many. Hence, "vipaśyanā, etc." means that within each contemplation, more and more calm abiding arises—hence the reference to "many."
"The known object" refers to the cause and effect within pure and impure dharmas as observed through the three gateways and six aspects. "Physical and mental ease, etc."— A question arises: At what point do practitioners on the five stages attain these two dharmas perfectly? The commentary answers: "When reaching transformation, etc." Only when an Arhat transforms impure dharmas into pure ones is the real perfection attained.
"The known matter" refers to the path of what is to be remedied and the path of the remedy. "What follows desire, etc." means that regarding remedial dharmas, such as the appearance of a beautiful woman, the beginner's mind does not enter, the intermediate mind does not delight, and the later mind does not believe or understand. "And so on up to extensive explanation" means that regarding agreeable objects that provoke anger, the beginner's mind does not enter, the intermediate mind does not delight, and the later mind does not believe. Up to this point, it is called the attainment or non-attainment of the loving-kindness contemplation, as explained in the contemplation of impurity. The remaining three contemplations—compassion, sympathetic joy, and equanimity—should be understood similarly.
"What follows the dharma of ignorance" means that, within the three-pronged law of dependent arising, rising toward the four distortions—permanence, happiness, self, and purity—follows the dharma that engenders ignorance. "Not the body's assembly sign" means not giving rise to the idea of a single "self" within the body's aggregates. "Verbosity" means much discrimination: seeking desire, seeking existence, and seeking views.
"Within dharma observation, etc." means that, supported by meditative stability, regarding the object, the dharmas to be remedied and the remedy, the higher wisdom within object-focused contemplation arises. "Universal sign" refers to the objects of the five contemplations—impurity, etc. "By this intention, etc." means that, due to the five types of intention—impurity, etc.—the mind becomes disenchanted with the five kinds of disgusting dharmas—purity, etc. The remaining three intentions follow the same pattern.
"Regarding the dharma that is to be esteemed," the five contemplations—impurity, etc.—are the highest dharmas. "By focusing on them, etc." means that, due to these five contemplations, one can be free from the seeds of all pure appearances in body and mind. "Inner mental stillness" refers to the five contemplations—impurity, etc. "Dharma observation" means the processes of increase and decrease of what is to be remedied and the remedy within the five contemplations.
"Outflow" means the signs of distortion—purity, etc. "The field of outflow" means the objects, such as agreeable men and women, among the five desires. "Generating heat" means disenchantment in the hot, afflicting fields. "Equal heat" means disenchantment pervading all afflicting fields. The next four aspects—disenchantment, etc.—should be understood similarly.
"Regarding one's own decline, etc." means that if a practitioner, through self or family, loses wealth or suffers misfortune, conflict, calamity, one experiences "self-decline." This also applies to others. These two conditions are objects of disgust for cultivators. Hence the text says "repeatedly contemplating, etc."— meaning that contemplating this decline, one can distress oneself and others.
"Regarding one's own prosperity, etc." means that even though one and others enjoy prosperity, all things are subject to decay, perishing, destruction, separation, and change—thus generating disenchantment. "Moistness" means the initial joining with concentration. "Wetting" means the gradual saturation of the mind by concentration. "Dissolution and absorption" is the later stage. "Purity" means physical and mental ease.
"Thinking thus, etc." This statement aligns with the next two jewels—the dharma and the sangha. "I have well attained, etc." means that, blessed with ethical virtue as my companion, if I die or pass away, I will go to a good destination. "The same brahman conduct, etc." reveals the six points of harmony in a proper manner.
"Due to the before and after, etc." means that a practitioner on the five stages reflects: "Through my earlier effort and later cultivation of the five contemplations—impurity, etc.—I must achieve their fruits." Hence the text says "through the dharma of recollection, etc."
"Regarding what conforms to, etc." means that, due to the intention of training, the cultivator of impurity contemplation, towards the outflows of purity, initially does not grasp; secondly, turns away; thirdly, delights; fourthly, separates and abides in his own fundamental concentration. "Regarding the dharma to be rejoiced in, etc." means that, due to the five objects of joy—impurity, etc.—the mind is delighted and moistened. Thus, toward the distorted signs, one initially becomes disenchanted; secondly, turns the mind toward it; thirdly, raises it; and fourthly, delights and unites. These four sequentially remedy the previous four—non-grasping, etc.
"At various times, etc." means that, due to the arising of mental ease, the four types of wisdom arise, allowing discrimination of pure and impure dharmas. "Using practical tools" refers to the furnace, tongs, and hammer of contemplation.
"Thus encouraging practice, etc." aligns with the following sentences. "Each of them" means that within each gate of contemplation being cultivated—impurity, etc.—calm and insight always function together: one unites; skillfully harmonizes; through concentration, one does not regress, meaning the mind does not retreat; and through concentration, one does not waver, etc.
瑜伽論第三十一卷手記竟
Yogacara Treatise, Volume 31, End of Notes