言無常行者。謂內外諸行生滅故言苦行者。謂逼迫性故言空行者。違我見故言無我行者。謂違我見故言因行者。謂業煩惱是能生法故言集行者。有多種故言起行者。恒資產故言緣行者。各別助故言滅行者。諸蘊盡故言靜行者。生老等三相息故言妙行者。無眾患故言離行者。脫眾災故言道行者。通行義故言如行者。契正理故言行行者。正趣向故言出行者。能永超故言長時安住者。謂劫未壞已來也言七日經者。謂小乘經名也。彼經廣說三界壞時。七日頓現故也言不背者。謂現見不隱義言不由他緣者。謂現量故不用他人指示而見也言諸光明者。謂日光明等也言一分位等者。謂八位變異也言雜染者。謂貪等諸煩惱變異故言謂緣樂受等者。謂於三受明變異也言又有貪者等者。謂依煩惱立變異也言如是眼識等者。謂於六識明變異也言或人所作者。謂怨家人等而損害故言餘如前說者。謂徵答所以二門如前分位門所作同也言醴水者。謂甘美水。其水如酒能益老病也言殉利者。謂求營等也言餘如前說者。謂徵答同前說故也言彼諸色行等者。謂內外緣生諸行雖不假因緣自然而有。滅壞無常其性微細現量不見。要假比量方乃得見。是故第三比量明也成立生滅義中言謂彼諸行要有剎那等者。謂諸外道執微塵勝性等是常住義。及內法中一類小乘執內外諸行三剎那六剎那等常安住。謂破如是邪辟諸執。故論文云謂彼諸行等也言非如是住者。謂內外緣生實。若從於微塵勝性等言非如也而生起者。體是常故則無前後。變異生滅而可得故言生已不待滅壞因緣等者。謂內外緣生諸行。生起之時假因託緣方得生起。滅壞之時不假因緣自然滅盡。如有世人以石擲空即假人力。石墮之時不假人功任運墮落。此中道理亦復如是等難中言如是所有變異因緣等者。此中有難。若內外緣生諸行滅盡之時無有因者。如前所說八種變異因緣豈不具其滅壞因耶。故論答云如是所有等也。此中意說。如前所立八種變異是內外緣生變異生起因緣非是滅壞因也。如錘破瓶是碎壞因非滅微塵因。此中道理亦復如是言俱滅壞者。謂內外緣生因之與緣俱滅壞已。然後不相似行方乃生起。是故八種變異因緣是生起因非是滅因。若是滅因者。如盛年相狀滅時者之相狀不合得有。何故得有。是故當知八種變異是生起因非滅因也言或有諸行等者。此是立之辭。難之意者。雖八種變異因緣是內外緣生諸行生起之因非滅壞因者。此非遍義。何以故。世有一分有為諸行與因俱滅非是生起。如火煎水。焚燒器世與因俱滅非生起故言彼亦因緣等者。謂破前成因喻也。此中意顯。火之功用德能煎水。焚燒器世無其盡水等功。是故汝言一分有為與因俱滅不應道理。是故論云不由其火等也言他世者。謂過未二世也言如是一切者。謂上好惡等七種差別也言先有等者。謂因滅果生同剎那故。若自在先者即因義不成也言三增上者。謂初淨信是聖教量。餘二現量比量。如論應知言為者。謂與下四文一一相合言退失者。亦與下四文一一相合。謂退失主性等也言惡作加行者。謂不好藏護也言法性者。謂變異等三行法爾道理必成假故。譬如擲石於空必當墮落。此中道理亦復如是言不意行等者。謂苦受順入諸苦蘊取入苦行故。故下文云順苦諸蘊等也言不安穩行者。謂行苦不安穩故也言有漏有取等者。謂能依非苦非樂受也言順非苦樂等者。謂受所依處也言唯有其見者。謂唯有斷常等見無我人等也言自相者。謂地水等各各自相也言愛能引苦等者。謂業煩惱為因故能引三界苦果故也。下三文皆以業煩惱立也言能攝受者。謂愛能受諸苦種子故言招引者。謂因集緣起四法皆能招苦果五趣中也言取因者。謂三愛也言招集者。謂取緣三界有也言上首者。謂生也言生為緣者。謂由生故有老死等也言謂正了知等者。謂愛名煩惱隨眠也言所依者。謂五趣蘊也。此愛隨眠與五趣蘊為所依故。招集當來起緣法故。煩惱隨眠是能成因。集起緣三是所成法言所生纏者。謂下所說後有愛等三種也。此三種纏從前煩惱隨眠之所生故。故云彼所生也言三種者。即前煩惱隨眠及三種愛也言所知境者。謂苦集滅諦也。由正見等故能通尋求生死涅槃過患功德故言四門者。謂道如行出。皆由正見等遠離故能得隨轉言不同分者。謂上二界也言比度者。謂欲界苦諦下無常與五行而觀者。上二界無變異無常及別離無常。合會無常一分通上界。但有滅壞無常。及法性無常一分外十六種無常及內十五種無常上界亦無。三苦行相中上界但有不安穩行苦也。空無我相同於欲界。集諦中上界無嗔。餘准欲界。滅道二行相亦准欲界而比度之言謂彼所有等者。謂苦集二諦遍上界故言一切種者。上界亦有不動行種言一切時者。謂三世時也言如是法者。即苦集法也言如是理者。謂苦集因果理也言如是性者。謂苦集二諦是染性故言所有道者。八聖道中上界無正命正業。餘同欲界言若觀行者等者。謂於欲界十六觀行得決定故言復於諸諦等者。謂於上二界諸諦中起勝解也言所說法者。謂前無常等七種無邊際法也言更無有餘等者。謂聖道未現前已表更無有法而能息滅生死作方便也言復於如是等者。謂勝解作意行者能於三有四生之中深厭怖故。即苦集二諦也言及於等者。即滅道二諦也言隨喜一行者。謂滅道二諦各四行中隨於一中心願樂故言彼於長夜等者。謂從無始時來資長積集五塵種子故。雖樂涅槃心有退轉言作是思非等者。即是我慢也言當復流轉者。若不對治當更流轉。由我對治故更不流轉。如是等十二種法唯我所有。餘皆無者是名我慢長也言以慧通達者。謂苦類等智也言外所知境者。謂五及十二種我慢也言隨所生起等者。若彼行人觀上界四諦時。如前所說障礙諸法隨有生起。由對治力尋便謝滅。對治之心無間生起言第二法者。謂有二種。一蘊法。二我法捨故言妙慧者。謂能觀十六行相之慧也言正智得生者。謂類智得生也言妙是行等者。謂三界四諦下共有八忍。勝解作意行者證得下品八忍三昧之時。以三昧力發生人空無分別智。焚燒無始煩惱業薪。智火耎相初現前故名耎位也。頂忍二位依中上忍隨應說之。此中不立八智者。八智是無間道是因位故。此中不別。八忍是解脫道是果位故。此中明也言能緣者。謂人空智也言所緣者。謂四諦十六行相言觀心所有加行者。謂四諦十六行相有分別影像也言住無加行者。謂四諦十六行無分別影像也言非滅者。業煩惱種猶未斷故言而非無緣者。謂有無分別奢摩他影像現前故言非美睡眠等者。謂彼行者住無間定時。非同蜜蜂三昧惛醉。唯有分明智觀雙運道現前故言從此無間等者。謂世第一法無間生起遠離作意也言起內作意者。謂遠離作意也言如其次第者。謂先觀欲界。次觀上二界十六行相也言現見等者。謂欲界四諦也言非現見者。謂上二界也言無分別者。謂十六行相無分別影像也言決定智者。謂現見智也言此永斷故等者。若於世道中離欲界九品惑盡者。今於此中入諦現觀得不還果言彼與前說等者。謂如前說於世道中離欲之人有十二種。如前第七門說相狀。此亦如是。若爾與世道離欲有何差別。故論答云然於此中等也。謂世道者雖生色界。從彼涅槃還生欲界。若出世道從彼涅槃便取無學。不復還來生於欲界。有此差別也言若先倍離等者。謂欲界九品惑中斷前六品故為位也言能知智者。謂能緣人空之智與所緣十六行相和合相對故也言此亦成就等者。雖世道中有十二種相狀。此亦有十八種相狀。超世道故也言唯法智者。謂了人空智言非斷智者。謂預流人離斷見道智也言非常智者。謂預流人離常見也言得緣生智者。謂了緣生橫如串化無實我也言唯自見法等者。謂四諦法隨次配釋言四證淨者。即四淨也。謂三寶及聖所愛戒中無礙也言第八有者。謂預流人極鈍根者唯有七生並證無學故無第八也言如所得道者。謂四諦十六行相也言然有差別者。謂預流人若起煩惱。由上中下三品對治方能除遣。此一來人若由失念煩惱起時。微劣對治便能除遣。故差別也言上品者。謂於上之五欲境界中起微劣貪也。若初果已前人於下品境界中便起下品貪等。此亦是其差別之相也言一切道者。謂一來乃至無學向一切皆由攝樂遠離加行究竟三作意故。於所得道而正修習言謂由定地等者。謂出世道所起之智是有為故。故所修善亦名有為言增長者。初心也。言無間者。中心也言殷重者。後心也。由此三心令所修習所有善法而會合故言殊勝善法者。謂三解六神通皆由修習二十賢善定之所得故○言安住如前者。謂安住等九種行如修所瑜伽處已說也言修亦如前等者。謂有四種修相亦修瑜伽處說也言盡智者。無間道言無生智者。謂解脫道也言彼於爾時等者。謂證金剛喻定時也言證自在義者。謂如諸佛證自義故言空住等者。謂空解解門等隨次配之言慈悲等者。謂於世道修作梵住因故言關鍵者。謂由業煩惱關鍵故。令諸有情不能趣入。涅槃之城言深坑者。謂生死深坑也言伊師迦者此云籬𥬰。謂三界業煩惱也言高慢者。謂我慢也言五支者。謂殺等五也言六支者。謂密護根門等也。如前所說言四所依者。謂依智不依識。依義不依語。依了義經不依不了義經。依法不依人言身行倚息者。謂與輕安相應也言已親近者。謂與聖道相應也言無上丈夫者。謂小乘中佛是羅漢故名無上也言其心等者。謂羅漢心猶如虛空及淨水等。所有香嗅不能傾動故。蕃本云。其心如空。假使塗其栴檀及與斧鑿。於此二中其心平等。餘文可見言此中都無者。如生死無有流轉。於涅槃中亦不貪著言猶如等者。謂一切法皆依名句文建立。彼四果皆依種姓等四瑜伽建立。故喻名句等也言獨覺地者。謂種姓發心修行得果四瑜伽處與聲聞同。何故此中列五相耶。答。謂謂住及行並是得瑜伽處故與上無別言不愛憒鬧者。謂修自利行也言樂寂靜者。謂不樂利他也言依說正法及於少思務者。與自利及不利他隨次相合言希願無師者。由慢行故也言無敵者。由中根故也。謂獨成菩提時無諸天魔為怨敵故也言經百劫者。謂於百大劫中一一皆值諸佛出世修六善巧故言親近承事者。初心也言成熟相續及專心者。中後心也言順決擇等者。此中有問。四決擇分合有四種。何故此中但說三耶。答。由世第一與證現觀預流之果極隣近故。此未證得言得沙門果者。謂第二第三果也言復有一類等者。百劫修道同前所說言復有一類等者。謂利根故頓證無學。此由中下故漸證無學。故論文言或證法現觀等也言麟角喻者。此顯獨一無侶義也後言部行喻者。此顯有部儻義。謂一類修獨覺者猶如群鳥。而修習故方證果故也。此位獨覺修之時。樂與眾人雜住修故。得果之時或十或百乃至千萬一時出現。於虛空中現十八變化利有情也言樂甚深者。謂樂觀順流逆流也言樂觀察者。謂觀緣起緣性也言安住等者。謂樂三解脫門也言獨勝者。謂即獨覺也言所餘等者。住雖有異。所觀之相與前無別故言謂一切等者。謂三種獨覺入村邑時。一善護身威儀濟度正護惡剎等。二善護餘根等不隨色等故。三善護意根謂住正念故言下劣等者。謂外道等下劣有情邊若不廣說現神變必不發心。施衣食等。彼由施故於現世中獲大果報。

Impermanence in practice means that all inner and outer conditioned things arise and cease. Suffering in practice means that they have the quality of oppression. Emptiness in practice means it contradicts the view of a self. No-self in practice means it contradicts the view of a self. Cause in practice means that actions and afflictions are what can give rise to existence. Arising in practice means there are many kinds. Production in practice means it constantly generates existence. Condition in practice means it assists in various distinct ways. Cessation in practice means the extinction of all aggregates. Stillness in practice means the calming of the three marks of birth, aging, and so on. Excellence in practice means being free from all afflictions. Renunciation in practice means being free from all disasters. The Path in practice means the meaning of penetration. Suchness in practice means according with true principle. Practice in practice means correct direction. Emergence in practice means being able to transcend forever. "Long-term abiding" refers to the period before the end of the eon. "Seven Suns Sutra" is the name of a Hinayana sutra. That sutra extensively explains that when the three realms are destroyed, seven suns appear simultaneously. "Not turning away" means directly seeing without hidden meaning. "Not relying on another condition" means directly perceiving without needing another's instruction to see. "All lights" refer to sunlight and the like. "One division and position, etc." refers to change in eight positions. "Defilement" refers to the change of afflictions like greed. "Referring to conditioned pleasant feeling, etc." clarifies change in relation to the three feelings. "Furthermore, there are the greedy, etc." establishes change based on afflictions. "Such as eye-consciousness, etc." clarifies change in the six consciousnesses. "What another person does" means damage caused by enemies. "The rest as previously explained" means the two methods of questioning and answering are the same as those previously made in the division-of-position method. "Sweet water" refers to delicious water. This water, like wine, can benefit the old and sick. "Pursuing profit" means seeking and managing, etc. "The rest as previously explained" means the questioning and answering are the same as previously explained. "Those forms, actions, etc." refers to inner and outer conditioned things that arise due to conditions. Although they exist naturally without needing causes and conditions, their nature of impermanent destruction is subtle and cannot be directly seen. It can only be seen through inference. Therefore, the third method of inference is explained. In establishing the meaning of arising and ceasing, "those actions must have a moment, etc." refers to certain heretics who hold that atoms and a primordial substance are permanent, and some within the tradition—a type of Hinayanist—who hold that inner and outer actions abide permanently for three or six moments. This negates those erroneous and biased views, so the treatise says, "those actions, etc." "Not abiding in such a way" means the true arising of inner and outer conditioned things. If they arise from atoms or a primordial substance, they are not like that, because their substance is permanent, so there would be no succession, and the change of arising and ceasing would be obtainable. "Having arisen, they do not await a cause of destruction, etc." means that when inner and outer conditioned things arise, they rely on causes and conditions to arise. When they cease, they naturally cease without relying on causes and conditions. For example, when a person throws a stone into the air, it relies on human effort; when the stone falls, it falls naturally without relying on human effort. The principle here is also like this. In the objection, "all such causes of change, etc.," there is an objection: if the cessation of inner and outer conditioned things is without a cause, then why do the eight kinds of causes of change mentioned earlier not possess the cause of destruction? Therefore, the treatise answers, "all such, etc." The meaning here is that the eight kinds of change established earlier are the causes for the arising of inner and outer conditioned things, not the causes for their destruction. For example, a hammer breaking a pot is a cause for its destruction, not a cause for the destruction of the atoms. The principle here is also like this. "Both are destroyed" means that after both the cause and condition of inner and outer conditioned things are destroyed, a dissimilar action arises. Therefore, the eight kinds of cause of change are causes for arising, not causes for destruction. If they were causes for destruction, like the state of vibrant youth, when it ceases, the state of old age should not exist. But why does it exist? Therefore, it should be known that the eight kinds of change are causes for arising, not causes for destruction. "There are some actions, etc." This is a statement of proof. The objector's intention is: although the eight kinds of cause of change are the cause for the arising of inner and outer conditioned things, not for their destruction, this is not universal. Why? In the world, there is a part of conditioned actions that are destroyed together with their cause, not causing arising. For example, fire boils water and burns the material world; it is destroyed together with its cause, not causing arising. Therefore, "they also have causes and conditions, etc." This negates the earlier example of a cause. The meaning here is that the function of fire can boil water and burn the material world, but it does not have the function of exhausting the water, etc. Therefore, your statement that a part of conditioned actions is destroyed together with its cause is unreasonable. Therefore, the treatise says, "not due to that fire, etc." "Other realms" refers to the past and future realms. "All such" refers to seven kinds of distinctions like good, bad, etc. "First having, etc." means the cause ceases and the effect arises in the same moment. If it existed before, the cause would not be constituted. "Three authorities" refer to the first (faith) being scriptural authority, and the remaining two being direct perception and inference. As explained in the treatise. "Is" must be combined with each of the following four texts. "Decline" is also combined with each of the following four texts, meaning the decline of a master's status, etc. "Unwholesome conduct" means not properly guarding. "Dharma-nature" refers to the nature of change, etc.—three modes that must necessarily become conventional. For example, throwing a stone into the air must necessarily fall. The principle here is also like this. "Actions not intended, etc." refers to painful feelings entering into the aggregate of suffering and taking on the nature of suffering. Therefore, the following text says, "conditioned by suffering aggregates, etc." "Unstable actions" means the suffering of instability. "Having outflows and grasping, etc." refers to the feeling that is neither painful nor pleasant. "Conditioned by neither pain nor pleasure, etc." refers to the basis of that feeling. "Only having views" means having only views of annihilation and eternity, without a self or a person, etc. "Own-nature" refers to the respective natures of earth, water, etc. "Craving can lead to suffering, etc." means that actions and afflictions are the cause for leading to the fruits of suffering in the three realms. Therefore, the three following texts are all established based on actions and afflictions. "Can receive" means craving can receive the seeds of all suffering. "Attracting" means that the four methods of cause, accumulation, condition, and arising can all attract the fruits of suffering in the five destinies. "Cause of grasping" refers to the three types of craving. "Accumulating" states that grasping conditions existence in the three realms. "Foremost" means birth. "With birth as condition" means that because of birth, there is aging and death, etc. "Correct understanding, etc." means that craving is the affliction of latent tendency. "Basis" refers to the aggregates of the five destinies. This craving-latent tendency serves as the basis for the aggregates of the five destinies, attracting the factors of future arising. Affliction-latent tendencies are the causing factors, and the three factors of accumulation, arising, and condition are the things that are caused. "The attendant defilements that arise" refers to the three types mentioned below: craving for continued existence, etc. These three types of attendant defilements arise from the previous affliction-latent tendencies. Therefore, it says, "that which arises from them." "Three types" refers to the aforementioned affliction-latent tendencies and the three types of craving. "The realm to be known" refers to the truths of suffering, its origin, and cessation. Because of right view, etc., one can correctly seek the faults of samsara and the virtues of nirvana. "Four gates" refer to the path, suchness, practice, and emergence. All are attained by turning away through right view, etc., allowing for transformation. "Different division" refers to the two higher realms. "Inference" means, for the truth of suffering in the desire realm, it is observed with impermanence and five modes. In the two higher realms, there is no change-based impermanence or separative impermanence. One part of conjunctive impermanence extends to the higher realms, but there is only destructive impermanence. One part of dharma-nature impermanence, the outer sixteen types of impermanence, and the inner fifteen types are also absent in the higher realms. Regarding the three modes of suffering, in the higher realms there is only the suffering of instability (suffering of conditioned existence). Emptiness and selflessness are the same as in the desire realm. In the truth of origin, the higher realms lack aversion; the rest are inferred based on the desire realm. The sixteen modes of the truths of cessation and the path are also inferred based on the desire realm. "That which exists, etc." means the two truths of suffering and origin pervade the higher realms. "All types" means the higher realms also have the type of the unmoved formation. "All times" means the three periods of time. "Such dharma” refers to the dharma of suffering and origin. "Such principle” refers to the principle of cause and effect of suffering and origin. "Such nature” refers to the two truths of suffering and origin being defiled in nature. "All paths” means among the eightfold noble path, the higher realms lack right livelihood and right action; the rest are the same as in the desire realm. "If a practitioner, etc.” means that when one has attained certainty regarding the sixteen modes of observation in the desire realm. "Then, regarding the truths, etc.” means one then generates a superior resolve regarding the truths of the two higher realms. "The dharma that is spoken” refers to the previous seven boundless dharmas of impermanence, etc. "There is no other, etc.” means before the noble path manifests, there is no dharma that can act as a method to bring about the cessation of samsara. "Furthermore, regarding such, etc.” means that a practitioner of superior-resolve contemplation can deeply renounce and become fearful in the three existences and four types of birth. This refers to the two truths of suffering and origin. "And regarding, etc.” refers to the two truths of cessation and the path. "One mode of joyful acceptance” means that among the four modes of each of the two truths of cessation and the path, the mind delights in one. "Over a long period, etc.” means, beginning from a beginningless time, they have nurtured and accumulated the seeds of the five sensory objects. Therefore, although the mind delights in nirvana, there is regression. "Thinking 'it is not, etc.'” refers to conceit (the view of "I am"). "Will again revolve” means that if not countered, they will revolve again. Because I have countered, they will not revolve again. These twelve types of dharma are only mine; all others do not have them. This is called "the lengthening of conceit." "Comprehending with wisdom” refers to the wisdom of the categories of suffering, etc. "The external realm to be known” refers to the five and twelve types of conceit. "According to what arises, etc.” If, when that practitioner observes the four truths in the higher realms, the previously mentioned obstructive dharmas arise, they are immediately extinguished through the power of the antidote, and the antidote-mind arises without interruption. "The second dharma” means there are two types: one is the relinquishment of the dharma of aggregates, and the other is the relinquishment of the dharma of self. "Sublime wisdom” refers to the wisdom capable of observing the sixteen modes. "Right knowledge is attained” refers to the knowledge of the categories being attained. "Sublime is the practice, etc.” means there are eight types of patience under the four truths of the three realms. When a practitioner of superior-resolve contemplation attains the samadhi of the lower-grade eight types of patience, through the power of that samadhi, the non-discriminating wisdom of selflessness (emptiness of person) arises, burning the firewood of beginningless actions and afflictions. The soft aspect of the fire of wisdom first manifests. Therefore, it is called the "warmth stage." The "summit" and "patience" stages are explained accordingly based on the middle and upper patience. The eight types of knowledge are not separately established here because the eight types of knowledge are the uninterrupted path and are in the cause position. Therefore, they are not differentiated here. The eight types of patience are the path of liberation and are in the fruit position. Therefore, they are explained here. "The subject” refers to the wisdom of selflessness (emptiness of person). "The object” refers to the sixteen modes of the four truths. "Observing the mind with application” refers to the conceptual images of the sixteen modes of the four truths. "Abiding without application” refers to the non-conceptual images of the sixteen modes of the four truths. "Not cessation” means the seeds of actions and afflictions are not yet cut off. "But not without an object” means there is a non-conceptual śamatha image manifest. "Not beautiful sleep, etc.” means that when that practitioner abides in the uninterrupted concentration, it is not like the "bee samadhi" which is intoxicated. Only the path of the union of clear wisdom and calm abiding is present. "Immediately after this, without interruption, etc.” means that from the supreme worldly dharma phase, the *state of separation from mental application* arises. "Arising of internal mental application” refers to the *state of separation from mental application*. "In their respective order” means first observing the desire realm, then observing the sixteen modes of the two higher realms. "Directly seen, etc.” refers to the four truths of the desire realm. "Not directly seen” refers to the two higher realms. "Non-conceptual” refers to the non-conceptual images of the sixteen modes. "Decisive knowledge” refers to the knowledge of direct vision. "Because of this complete cutting off, etc." If one has completely abandoned the nine grades of affliction in the desire realm through the worldly path, then by entering the direct realization of the truths here, one attains the fruit of the non-returner. "That and the previous explanation, etc.” refers to the twelve types of characteristics for one who has abandoned desire through the worldly path, as explained in the seventh section. It is the same here. If so, what is the difference between this and abandoning desire through the worldly path? Therefore, the treatise answers: "However, in this, etc.” The worldly path, although it can lead to birth in the form realm, one can still return to the desire realm from that nirvana. If it is the supramundane path, from that nirvana, one attains the level of the Arahant and does not return to be born in the desire realm. This is the difference. "If one has previously abandoned twice the amount, etc.” refers to cutting off the first six grades of the nine grades of affliction in the desire realm, establishing the position. "The knowing wisdom” refers to the wisdom capable of knowing selflessness (emptiness of person) being united with and opposite to the object of the sixteen modes. "This also achieves, etc.” Although there are twelve types of characteristics in the worldly path, here there are also eighteen types of characteristics, as it transcends the worldly path. "Only dharma-knowledge” refers to the wisdom which understands selflessness (emptiness of person). "Not the knowledge of cutting off” means the knowledge of the stream-enterer that is apart from the view of an annihilationist. "Not the knowledge of permanence” means the knowledge of the stream-enterer that is apart from the view of an eternalist. "Attaining the knowledge of dependent origination” means understanding that dependent origination is like an illusion, without a real self. "Only one's own view of dharma, etc.” refers to the four truths being explained according to their order. "Four kinds of purified confidence” are the four purities. They are the lack of hindrance regarding the Three Jewels and the precepts loved by the noble ones. "The eighth existence” means that the most dull-rooted stream-enterer only has seven existences and then realizes the level of the Arahant. Therefore, there is no eighth existence. "Like the attained path” refers to the sixteen modes of the four truths. "Yet there is a difference” means that for the stream-enterer, if afflictions arise, they can only be dispelled through the three grades—upper, middle, and lower—of antidote. For the once-returner, if through loss of mindfulness afflictions arise, they can be dispelled by a weak antidote. Therefore, there is a difference. "Upper grade” means that in the five upper-level objects of desire, a weak form of greed arises. If it is a person before the first fruit, even in a lower-grade object, a lower-grade greed, etc., will arise. This is also a characteristic of the difference. "All paths” means that all paths from the once-returner to the non-returner's path of training are cultivated through the three mental applications of taking delight, seclusion, and endeavor (or application) on the attained path. "Being states of the meditative levels, etc.” means that the wisdom arisen from the supramundane path is conditioned. Therefore, the wholesome states cultivated are also called conditioned. "Growth” refers to the first mind. "Without interruption” refers to the middle mind. "Reverence” refers to the later mind. Through these three minds, one unites with all the wholesome dharmas that are being cultivated. "Superior wholesome dharmas” refers to the three liberations and six superknowledges, all attained through cultivating the twenty wholesome concentrations. "Abiding as before” means abiding in the nine modes of abiding, etc., as explained in the section on cultivating yoga. "Cultivation is also as before, etc.” refers to the four types of cultivation characteristics, also explained in the section on cultivating yoga. "Knowledge of exhaustion” refers to the uninterrupted path. "Knowledge of non-arising” refers to the path of liberation. "At that time, etc.” refers to the time of realizing the vajra-like concentration. "Realizing the meaning of mastery” refers to realizing one's own meaning like the Buddhas. "Abiding in emptiness, etc.” refers to the doors to emptiness liberation, etc., in their respective order. "Compassion, etc.” means, in the worldly path, cultivating the cause for the excellent abodes (Brahmaviharas). "Key gateway” means that the gateway of actions and afflictions prevents beings from entering the city of nirvana. "Deep pit” refers to the deep pit of samsara. "Iiśika” means "fence" (or hedge), referring to the actions and afflictions of the three realms. "Arrogance” refers to conceit (the view of "I am"). "Five branches” refers to the five, such as killing, etc. "Six branches” refers to carefully guarding the sense doors, etc., as previously explained. "Four supports” refer to relying on the teaching, not the person; relying on the meaning, not the words; relying on the definitive meaning, not the provisional meaning; relying on wisdom, not consciousness. "The body's activity is calmed” means it is endowed with mental ease (Praśrabdhi). "Has approached” means it is endowed with the noble path. "Unsurpassed person” means that in Hinayana, the Buddha is called an Arhat, therefore "unsurpassed." "The mind, etc.” means the Arhat's mind is like empty space or pure water. All kinds of fragrance or smell cannot disturb it. The Tibetan text says: "His mind is like space. Even if sandalwood paste is applied or he is cut with an axe, his mind is equal towards both." The remaining text is understandable. "Herein, there is none” means just as there is no revolving in samsara, there is also no attachment to nirvana. "Just like, etc.” means that all dharmas are established based on names, phrases, and syllables. Those four fruits are established based on the four kinds of yoga of lineage, etc. Therefore, they are compared to names, phrases, and syllables, etc. "The Stage of the Solitary Realizer (Pratyekabuddha)” means that the four yogic places of lineage, aspiration, practice, and attainment of the fruit are the same as for the Śrāvaka. Why then are five characteristics listed here? Answer: Because abiding and practice are part of the yogic place of attainment, they are not different from the above. "Not delighting in company and bustle” means cultivating one's own benefit. "Delighting in solitude and stillness” means not delighting in benefiting others. "Relying on teaching the Dharma and being of little activity” correspond respectively to benefiting oneself and not benefiting others. "Wishing for no teacher” arises from a proud disposition. "Having no enemy” arises from a middling faculty. It means that when one becomes a solitary Buddha, there are no Māras or enemies. "Passing one hundred eons” means that in each of the one hundred great eons, one encounters Buddhas and cultivates the six skillful means. "Drawing near and serving” refers to the first mind. "Maturing the mental continuum and focusing the mind” refers to the middle and later minds. "The stages of resolution (the factors conducive to penetration), etc.” There is a question here. There are four types of factors conducive to penetration. Why are only three mentioned here? Answer: Because the supreme worldly dharma phase is extremely close to the realization of the truth and the fruit of the stream-enterer; this is not yet attained. "Attaining the fruit of the ascetic (Śrāmaṇya)” refers to the second and third fruits. "Moreover, there is a type, etc.” refers to the same as previously explained regarding the practice over one hundred eons. "Moreover, there is a type, etc.”, due to keen faculties, they realize the level of the Arahant in a single instant. Due to middling or lower faculties, they gradually realize the fruit of the Arahant. Therefore, the treatise says, "or realize the direct realization of dharma, etc.” "The rhinoceros simile” expresses the meaning of being solitary and without a companion. "The term 'following a group'” expresses the meaning of having a following or group. It means that a type of Pratyekabuddha cultivates like a flock of birds and then realizes the fruit. At this stage of Pratyekabuddha practice, while cultivating, they delight in dwelling with a group. When the fruit is attained, ten or one hundred or even thousands appear simultaneously in one moment, manifesting eighteen transformations in space to benefit living beings. "Delighting in the profound” means delighting in contemplating the forward and reverse (order of dependent origination). "Delighting in observation” refers to observing the nature and conditions of dependent origination. "Abiding, etc.” means delighting in the three doors to liberation. "Excellent and surpassing” refers to the Pratyekabuddha himself. "The remaining, etc.” Although their abiding is different, the objects, characteristics, and aspects of their observation are not different from the previous. "All, etc.” means when the three types of Pratyekabuddha enter a village or town: 1) They skillfully protect their bodily deportment to properly guide and protect against evil karma, etc.; 2) They skillfully protect the other sense faculties, not following after forms, etc.; 3) They skillfully protect the mind faculty, abiding in right mindfulness. "Inferior, etc.” means that if among inferior beings like heretics, if one does not extensively display miraculous powers, they will certainly not arouse the mind to offer robes and food, etc. Through that offering, they obtain great results in the present life.

Yogācārabhūmi-śāstra Notes (瑜伽論手記)

Yogācārabhūmi-śāstra Notes (瑜伽論手記)