Yogācārabhūmi-śāstra Abridged (瑜伽師地論略纂)

Concise Compendium of the Yogācāra-bhūmi-śāstra, Volume Six<note>Commentary on Original Chapters

Recorded by Ji

The fourth section explains the fifth meaning: the essential teachings of the sutras. Among the various topics, there are two parts: the first explains the essential teachings, and the second explains miscellaneous meanings. The text is divided into two sections: first, eleven further explanations citing specific sutras; second, summarizing the sacred teachings through the four correct dharma methods.

The first sutra clarifies how to distance oneself from body and mind, leading to genuine awakening.

The Second Teaching: Cultivate Calm and Insight, and Fully Understand What You Perceive.

The third sutra on mastery of meditative concentration and meditative attainment is divided into three parts: first, citing the sutra as a heading; second, explaining the four phrases of the sutra through two repetitions; third, beginning with "What is abiding," separately explaining the fourteen phrases of the sutra. After "equal affection," the opposite of unequal affection is analogously explained as one phrase, thus forming fourteen phrases.

Following "the phrase of well-tamed," there are explanations of active clinging and dharma-nature clinging within the well-tamed section. These two headings are not explanations of the sutra phrases. Among the four phrases, the first repetition uses meditative concentration in relation to form the four phrases. The term "meditative concentration" refers to eleven types, with emptiness and signlessness being the most supreme, as their objects are universal, thus uniquely bearing that name. The term "meditative attainment" also refers to six types: the bases of mastery and totalities can accomplish transformations, while the attainment of cessation is only achieved by saints, thus uniquely bearing that name. These are the first two exclusive phrases.

Among the combined phrases, the totalities are briefly mentioned, with the bases of mastery and the attainment of cessation analogously included. The attainment of non-perception is noted to show that meditative attainments achieved by ordinary beings are also included in this phrase. The five direct perceptions of meditative attainments should also be separately explained, but as their meaning is somewhat subtle, they are briefly omitted. The rest can be understood accordingly. Therefore, the conclusion below states: "Thus, among the previously explained meditative concentrations and meditative attainments, they should be well-established as appropriate." Here, for the sake of emphasis, they are explained exclusively.

In the second set of four phrases, only the first two are addressed. "Mastery of meditative concentration but not mastery of meditative attainment means being skilled in discerning the differences in names, phrases, and expressions of meditative concentration, but not in the conduct, characteristics, and signs of entering meditative attainment." This explanation of mastery takes the three wisdoms as its nature. Meditative concentration here is explained in two senses: the balanced concentration is what is held, and the practitioner is the holder; "I can hold balanced concentration," thus it is called meditative concentration. Alternatively, the concentration being explained is called "balanced," and the teachings explaining concentration are called "holding"; the teachings hold the concentration, thus it is called meditative concentration. As for meditative attainment, the concentration entered is called "balanced," and the conduct, characteristics, and signs of entering concentration are called "attainment," as they reach the balanced state, thus it is called meditative attainment. "Attainment" means to arrive; the cause of entering leads to the fruit, reaching the balanced state. Alternatively, the concentration entered is called meditative attainment, as commonly explained. Because meditative concentration and meditative attainment each have two meanings, these four phrases are contrasted differently. Here, the first phrase takes the teachings on concentration as meditative concentration, and the conduct, characteristics, and signs of entering concentration as meditative attainment. The second phrase takes both the conduct, characteristics, and signs of entering meditative attainment and the concentration entered as meditative attainment, while the teachings on concentration and the practitioner entering are called the holder.

"Some bodhisattvas, though able to enter..." clarifies the characteristic of mastery of meditative attainment but not meditative concentration, using bodhisattvas to illustrate the meaning. "Until they have not heard from the buddhas..." explains three reasons for not being skilled in meditative concentration: first, not having heard from the buddhas; second, not having heard from the foremost bodhisattvas; third, not having personally realized the foremost ultimate, thus unable to skillfully know the teachings on concentration. The single "not" above applies to all three cases.

"That included in the characteristics of the objects of the indeterminate realm" refers to scattered objects. These are dharmas of different categories within the realm; contemplating scattered objects is called emerging from concentration. "What is done in concentration, such as eating and drinking..." refers to activities that should be done after emerging from concentration, as it is at this time that one should emerge.

"The sign of the object means the characteristic of discrimination. By relying on this, one can enter the various concentrations." All that is conditioned is called discrimination, so the object of concentration is called the characteristic of discrimination, as the perceived aspect is inseparable from the perceiver and has no distinct nature. Alternatively, this object takes the characteristic of the appearance of discrimination among the five dharmas as the sign of the object. "What is elicitation? It means being able to condense extensive phrases and meanings." This is the power of retention to condense extensive meanings.

"What is equal affection? It means shame, conscience, affection, respect..." This refers to twelve dharmas arising before concentration: first, shame; second, conscience; third, affection; fourth, respect; fifth, faith; up to the twelfth, joy. Using these as expedient means, the mind attains concentration. Having equal affection for these twelve is called equal affection.

Fourth, in the Discourse on Differentiating Meditative Absorptions, the text has four parts: first, citing the scripture to indicate; second, briefly explaining the four reversals; third, elaborating on their characteristics; fourth, concluding.

"Among these four reversals, one should understand that two are reversals at certain times," etc. The four reversals are: first, the reversal when progressing in a mundane meditative concentration; second, the reversal when regressing in a mundane meditative absorption; third, the correct recognition of regression in a mundane meditative absorption, which is not a reversal; fourth, the correct progression in a supramundane meditative absorption, which is not a reversal. Alternatively, the first two, regarding progression, are mistaken as regression, thus called reversals. The first, during progression in a mundane meditative absorption, is mistaken as regression; the latter, during progression in a supramundane meditative absorption, is mistaken as regression—both are therefore called reversals. The treatise explains the second.

"When it says 'mistaken perception at the time of retreat from samādhi,' this refers to the mistaken view that arises when one is cultivating the path toward the non-outflow state but then regresses back to the outflow state. The latter two instances of retreat are correctly recognized as retreat, which is called 'non-mistaken.' The first instance, when one actually retreats from the outflow state, is called retreat. The later instance, when one retreats from the non-outflow state back to the outflow state, is also called retreat.

Regarding the retreat from the outflow state, the text provides three explanations: first, retreat due to attachment and craving; second, retreat due to arrogance and contempt; third, retreat due to greed and deceit.

'The second non-mistaken perception, in contrast to the first mistaken one, should be understood as follows': This means that when one attains the non-outflow state and is about to lose the outflow state, one correctly recognizes this as retreat, which is called non-mistaken.

The third non-mistaken perception is knowing retreat at the time of retreat. The fourth non-mistaken perception is knowing the retreat of the outflow state when advancing in the non-outflow state.

Here, the difference between the fourth and the second is as follows: In the second case, one is still in the process of cultivating the non-outflow state but has not yet attained it, and thus speaks of retreat from a previously attained state. In the fourth case, one has truly attained the non-outflow state, and the outflow state ceases to function—this is called retreat. Hence, the distinction arises.

Fifth, in the Sutra on the Four Kinds of Examination, the text has three parts: first, citing the sutra to establish the framework; second, briefly presenting the characteristics of examination; third, extensively explaining the objects of examination. Here, the four kinds of purified concentration serve as the objects to be examined, while the ability to examine them lies in the three kinds of wisdom. This means that a single practitioner cultivates all four kinds.

Sixth, the Sutra on Not Perceiving Form in the Six Objects of Perception. The text has two parts: first, citing the sutra; second, explaining it separately.

"Not perceiving these phenomena as real or as existing" means not perceiving the inherent nature of the objects. "Not even perceiving thought" means not even perceiving thoughts about the six objects. "How much less perceiving no-thought" means also not perceiving that state of no-thought.

The explanation below has three parts: "No perception of the eye" explains "not even perceiving thought." "Not perceiving inherent nature" explains "not perceiving these phenomena as real or as existing." "Not perceiving no-thought" explains "how much less perceiving no-thought."

"Through aversion to destruction, the power of perception is overshadowed and even capable of giving rise to thought" means that through repeatedly contemplating aversion to destruction in the state of unconditioned concentration, one no longer perceives the existence of the eyes and other senses, and only the principles of the Four Noble Truths arise.

"Not accepting the absence of thought" means that both thought and the absence of thought are not accepted. By not contemplating all appearances, one does not accept either the thought of existence or the thought of emptiness, and thus, in the true principle of cessation, one contemplates tranquility.

Here, it is meant that transcending all appearances and thoughts is called "the absence of thought." When the wisdom of non-discrimination directly realizes suchness, the previous appearances of suffering and happiness are also transcended. Both thought and the absence of thought are entirely transcended, so transcending appearances and thoughts is called "the absence of thought."

Seventh, Explanation of the Four Paths of Practice. The scripture presents three aspects: first, the main categories; second, their explanation; and third, the clarification of their distinctions.

First, the main categories: 1. The path that is exclusively conditioned and arises from meditation, leading to the unconditioned path. 2. The path that arises from wisdom based on meditation. 3. The path that arises from both meditation and wisdom. 4. The path that first arises from wisdom based on meditation, and later arises from meditation based on wisdom.

Second, their explanation: The second and third paths can be either conditioned or unconditioned. The fourth path is also the same, as they all lead to the path of insight, the path of cultivation, and the path of no more learning.

Eighth: Explaining the Four Purifying Victories Sutra. This contains three parts: first, identifying the Purifying Victories Sutra; second, explaining the meaning of purifying victory; third, explaining the four purifying victory contemplations.

"Regarding what is attained, what is realized, and what is cultivated through precepts, etc." Here, "what is attained" refers to the Dharma that is brought to completion. "What is realized" refers to the Dharma that is embraced and absorbed. "What is cultivated through precepts, etc." refers to diligently applying effort to bring what is incomplete to completion.

The four purifying victories are: 1. Precepts (Śīla) 2. Concentration (Samādhi) 3. Insight (Dṛṣṭi) 4. Liberation (Vimokṣa)

In this context, the terms "attained," "realized," and "cultivated through precepts, etc." all apply to these four purifying victories.

The phrases "brought to completion" and "embraced and absorbed" are explained in the text. Diligently applying effort to bring what is incomplete to completion refers to cultivating the essence of precepts, concentration, insight, and liberation, so it is not separately explained here.

Furthermore, "what is attained" refers to precepts; "what is realized" refers to concentration and insight; "what is cultivated" refers to liberation.

"Precepts, etc." includes concentration, insight, and liberation, mutually clarifying what is attained, realized, and cultivated.

In the following seven contemplations, the first pertains to precepts, while concentration, insight, and liberation each have two contemplations, which are explained accordingly.

The four lines and six aspects, such as "though abiding in complete precepts," are explained in detail in the *Śrāvaka-bhūmi*.

Regarding precepts and concentration: - In the state of an ordinary being, they are called "brought to completion." - Upon attaining the noble state, they are called "embraced and absorbed."

Regarding insight: - In the state of an ordinary being, it is called "not yet complete." - Upon entering the noble state, it is called "brought to completion." - In the state of a non-learner, it is called "embraced and absorbed."

Regarding liberation: - In the state of a learner, it is not yet complete. - In the state of a non-learner, it is called "brought to completion." - For one who is liberated without delay, it is called "embraced and absorbed."

Liberation from the hindrances of concentration and worldly affairs, attained through the cessation of selective elimination, is called liberation.

Ninth: In the Sutra on the Monk Who Cultivates Purity of Mind by Contemplating Five Aspects, the text has five parts: first, citing the sutra to mark the topic; second, explaining the practice of purity; third, clarifying the obstacles to practice; fourth, separately explaining the contemplation of five aspects; fifth, concluding.

"Obstacles" refer to the seven types of discursive thoughts, all of which constitute the essence of hindrances: unwholesome thoughts of desire, ill will, and harm; thoughts of relatives, homeland, and immortality; and thoughts of past pleasures and the like.

III. Detailed Explanation of the Five Aspects, in Two Parts: First, a general overview of the three grades of analytical thought, distinguished into five aspects. Second, a detailed explanation of the five aspects.

1. Practitioners of the **mild grade of analytical thought** contemplate the characteristics of truths such as cause and effect, thereby causing the seven types of discursive thought to cease.

2. Based on the **moderate grade of analytical thought**, this is further divided into two: a. Recognizing the faults of discursive thought. b. Not dwelling on thoughts, thereby causing the seven types of discursive thought to cease.

3. Based on the **superior grade of analytical thought**, this is also divided into two: a. Not immediately suppressing all thoughts at once, but skillfully and gradually subduing them. b. If one is still unable to subdue them, one develops weariness and longing, and through repeated contemplation, causes the seven types of discursive thought to cease.

Tenth, in the *Sutra of Cleansing the Dust*, the text has three parts: first, citing the sutra to ask; second, explaining the three stages of purification; third, presenting the Dharma to correspond.

"Just as within the nature of gold there is raw gold" onward refers to the initial stage of purification, which is the arising of the mind to leave the household life. Attaining meditative concentration and so forth in the stage of the path of accumulation is the second purification. Entering the stage of the noble ones is the final purification. Therefore, the treatise states, "not bound by conditioned actions." Relying on the wisdom faculty to subdue defilements, the innate nature becomes manifest. As the roots of afflictions are eradicated, the name "purification" is established.

Eleventh: Explaining the Sutra on Contemplating the Three Characteristics

There are three parts: first, citing the sutra as a reference; second, explaining the three characteristics; third, concluding the distinctions.

The three characteristics are: first, calming; second, arousing; third, letting go.

If one exclusively practices calming and arousing, and during the preparatory stage of meditation, one does not correctly contemplate dependent origination and so forth, then due to not contemplating, the mind does not attain correct concentration, and one cannot realize direct insight. Consequently, one does not exhaust the defilements and become an arhat.

By repeatedly contemplating letting go, one then contemplates dependent origination, and so forth, until the defilements are exhausted, and the path is fully perfected.

The previous eleven sections separately cite scriptures for explanation. Next, "furthermore," there are four correct dharmas that uphold the sacred teachings, divided into three parts: first, the heading; second, the listing; third, the explanation.

"Distancing" refers to the place where one enters meditation. "Practice" refers to the meditation and wisdom being cultivated. "The fruit of practice" refers to the liberation attained, the two hindrances abandoned, and the conditioned and unconditioned fruits.

Starting from "How does one who has already practiced śamatha..." explains this third part.

"Without conflict" means acting in accordance with goodness, following the teachings, supporting goodness, and complying with the teacher. Thus, one harmonizes with the principle, the tradition, and the teachings, without contradiction or opposition, which is called "without conflict."

"If in meaning, if in phrasing, if in wording"—the name is not mentioned because the beginning and the end are used to encompass the middle.

"The first phrase, which is the preceding phrase, and even using this phrase to ask the second," etc., briefly clarifies the equal and harmonious blending of phrases.

The "preceding phrase" refers to the first phrase. For example, the Venerable Ānanda, among the five hundred bhikṣus, used this initial phrase to ask one bhikṣu, then used the same initial phrase to ask a second bhikṣu, and so on up to five hundred. They all replied, "Thus, thus." Only then can it be said that the teacher and disciples are in harmony in meaning and phrasing, equally blended, mutually following in accordance, because the phrasing and meaning are the same. The teacher and disciples are the same, the teachings are the same, the meaning of the teachings is the same, the meaning is the same, and the practice of the teachings is the same—all are understood accordingly.

"If in the first instance, one asks based on the aggregates, and so on, it cannot be called mutually following in accordance"—this is the reverse explanation. If in the first instance, skillfully asking based on the aggregates, there may be a second practitioner of the same type who does not understand the meaning of the previous question, so one asks differently. Since the basis of the question differs, the phrasing and meaning also differ—how can it be called equal and harmonious blending? If the first and second practitioners have the same realization of the fruit, but some know and some do not, and the phrasing and meaning of the questions differ, then the teacher and disciples contradict each other, and the teachings and meanings are not the same. Therefore, it is not equal, harmonious blending, or mutual accordance. Because the disciples of the Buddha have the same realization and insight, the teachings, meanings, teacher, and disciples do not conflict. Outsiders have different views and contradict each other in turn.

Within the realm and function of non-samāhita-bhūmi, the above explains the state of samāhita, and the below explains the state of non-samāhita.

The *Commentary* says: The opposite of the previous is easy to understand. The essence is entirely the desire realm and all scattered dharmas within the two upper realms. However, considering the meaning of this treatise, among the twelve indeterminates, the seventh, ninth, and thirteenth types of indeterminate grounds are the mental activities of the sixth and seventh consciousnesses in the upper realms, and the eighth is the defiled dharmas of the upper realms. This ground is not only the opposite of the previous ground but also encompasses all dharmas of the two upper realms.

The text is divided into two parts: first, the question that raises the heading; second, the separate explanations that follow. These twelve types are extensively explained in the sixty-third chapter of the *Discernment*, discussing their distinctions and the reasons for their establishment. It says: Based on the first indeterminate ground, for stabilizing the mind, one should correctly grasp the signs, such as the sign of blueness and swelling, etc. This explains that the nature of the five consciousnesses is indeterminate, scattering toward objects, giving rise to greed and so on. To stop this, one contemplates blueness, swelling, etc., to stabilize the mind.

Based on this meaning, there are two theories in the West: One says the five consciousnesses are solely with outflows, because their nature is indeterminate and scattered. It is said that the fifteen realms are solely with outflows. The wisdom of accomplishing what is to be done belongs either to the sixth consciousness or the seventh consciousness. The other says that for śrāvakas, pratyekabuddhas, and ordinary beings, the fifteen realms are with outflows and their nature is indeterminate, but this does not apply to other states. Among these, some say the wisdom of accomplishing what is to be done arises in the practice stage of bodhisattvas; others say it first arises only at the Buddha stage. This is explained in the tenth chapter of the *Consciousness-Only* and the fourth chapter of the *Buddha Ground*, among others.

"Or lacking lightness and ease, it is called non-meditative ground, such as the mind and mental factors bound to the desire realm," etc. The sixty-third chapter says: Relying on this, to attain mental engagement, one should diligently practice. This means that to attain the mental engagement of the upper realms, one should diligently practice the wholesome mind of the desire realm; or, weary of lacking lightness and ease in the scattered ground of the desire realm, to attain the mental engagement of the lightness and ease ground of the upper realms, one should diligently practice.

The *Consciousness-Only* presents two theories. One meaning: The desire realm lacks lightness and ease, citing this text as proof. It says the eleven wholesome factors pervade all grounds, meaning they are present in the three grounds with investigation and analysis, etc. Another meaning: The desire realm also has lightness and ease. The preparatory practice for meditation there also attains the meditative ground, and it also has a slight sense of ease and flexibility. Except for the preparatory practice for meditation, all other minds of the desire realm lack lightness and ease and are called indeterminate ground, but not all are devoid of it. It is said that the eleven wholesome factors pervade all grounds, meaning the nine grounds.

The remaining ten indeterminate grounds are explained in the sixty-third chapter.

Mind and No-Mind. The first nine stages, within the context of the Three Vehicles, are divided into four parts. These two stages, the fourth section, clarify the realms and positions, distinguishing between the six consciousnesses having mind and having no mind. The text is divided into two parts: first, the question sets out five topics; then, each is explained separately.

In the establishment of the stages, only the first five stages are used to distinguish the establishment of the stages, not relying on the others, but solely on the nature of the stages. The five consciousnesses and the mental stage have names and mind, while those without names lack mind. To distinguish between having mind and lacking mind, the characteristics are not yet fully apparent, and it is unclear where the meaning of the nine stages is established. Therefore, the nature of the stages is referenced. Among the three characteristics of the stages with investigation and so on, distinguishing between having mind and lacking mind clarifies the differences between the two aspects of the nine stages. It also reveals which stages have mind and which lack mind in terms of meditative and non-meditative states. Thus, there is no further need to rely on meditative or non-meditative states to distinguish between having mind and lacking mind. The distinctions of having or lacking mind in the three wisdoms, three vehicles, six stages, and various practices do not go beyond the previously mentioned categories of having or lacking residual attachments.

In the fourth and fifth sections, the distinction between having mind and being mindless is discussed. This is not about whether there is a mind in the body or not, but rather about the presence or absence of mind being based solely on five states.

In the state of having both investigation and examination, mindless sleep and unconsciousness are not considered mindless states because the absence of mind in sleep and unconsciousness is not definite.

In the state of having neither investigation nor examination, states like the concentration of no-thought are definitely mindless.

Furthermore, sleep and unconsciousness are spoken of in terms of the primary consciousness, thus they are called states with mind. States like the concentration of no-thought are spoken of in terms of secondary consciousness, thus they are called mindless states. This is a brief and implicit explanation.

Moreover, the discussion of mindlessness follows the principle of dependent origination. The Sarvāstivāda school says that even in unconsciousness, there is mind.

However, in the "Section on Determination," the state of having mind is explained based on five meanings, while the mindless state is explained through seven causes, focusing only on the nature of the state itself. Based on this third point, the establishment of mindlessness is about whether mind arises or not.

The seven causes mentioned there correspond to the eight causes here. Here, the faculties and objects are distinguished, while there they are combined under the term "lack of conditions." The eight causes and conditions are explained in detail in the sixty-third section.

Question: If it is accepted that the two vehicles enter the state of no remainder, why is it not accepted that the realm of sentient beings diminishes? The sutras say that the realm of sentient beings neither increases nor decreases.

Answer: It is like the ocean, which is boundless. Removing one drop does not increase or decrease it. In the ocean of birth and death, it is the same. Moreover, in the *Anuttarāśraya Sūtra*, the realm of sentient beings refers to the nature of the Tathāgata-garbha. Even though sentient beings may enter the state of no remainder, the Tathāgata-garbha neither increases nor decreases. Therefore, that sutra says: "Ānanda, this realm of the Tathāgata is immeasurable and boundless, obscured by the dust of afflictions, flowing in birth and death, turning in the cycle of existence from beginningless time. It is by this meaning that I call it the realm of sentient beings."

According to this meaning, the true is the nature of the false, and the false is established based on the true. Though the false arises and ceases, the true neither increases nor decreases.

Furthermore, the *Laṅkāvatāra Sūtra* says: "Śrāvakas, after many kalpas, enter the realm of nirvāṇa, indulge in the wine of samādhi, and lie in a long drunken sleep. Later, they arise from that state and generate the great mind." The *Mahāyāna-saṃgraha* says: "They are transformed into śrāvakas; it is not truly so." Therefore, in the state of no remainder, both body and mind are extinguished.

The Tenth Stage: The Ground of Hearing and Accomplishment

The nine higher stages distinguish the realms of the Three Vehicles; the six lower stages distinguish the practices of the Three Vehicles. The first three are common practices, as practitioners of all Three Vehicles can cultivate the three wisdoms; the latter three are distinct practices, tailored to individual capacities and methods to accomplish their respective vehicle. Moreover, the first three are preparatory practices, while the latter three are fundamental practices. Additionally, the first three are practices to be learned, and the latter three are practices to be accomplished. "Hearing" refers to the wisdom of hearing, which arises from encountering teachings. The dharmas accomplished based on this cause are called "accomplished through hearing." This stage takes as its essence that wisdom, its corresponding dharmas, the objects of hearing—whether words or meanings—and the resulting attainments. In the preceding stage of mental application, hearing primarily focuses on the dharmas, with only minor attention to their meanings. This stage is divided into three parts: first, concluding the previous and introducing the next, marking the beginning of the discussion; second, listing the names of the five fields of knowledge; and third, explaining each in detail.

Regarding the phrase, "To put it briefly, it means studying, reciting, and contemplating the five fields of knowledge," there are two interpretations. This indicates the wisdom of learning that arises from the teachings of the five fields of knowledge.

The first interpretation says: It means that with discernment as the starting point, after listening, the mind receives, recites, and contemplates—this constitutes the wisdom of learning. The initial discernment and listening through the five senses, along with the simultaneous mental consciousness that listens, recites, and contemplates, are innate wisdom, as they are not yet clear and distinct.

The second interpretation says: "With discernment as the starting point" refers to innate wisdom. Whether listening, hearing, receiving, reciting, or contemplating—all are part of the wisdom of learning. Although the simultaneous activity of the five senses is not the primary wisdom of learning, because it is guided and facilitated by the wisdom of learning arising from the mind, and because it is formed through listening, when the mind is clear and aware, it also counts as the wisdom of learning. Even if the mind receives, recites, or contemplates but remains unclear, it is still considered innate wisdom.

"Furthermore, to correctly understand the meaning based on names, phrases, and written expressions" refers to the wisdom gained through listening, which arises from discernment focused on the principles of the five fields of knowledge.

Third, in the detailed explanation of the five fields of knowledge, the first is to clarify the field of inner knowledge. The text has two parts: first, outlining the four approaches; second, explaining each in detail.

The four approaches are:

1. **The Establishment of Phenomena**: This refers to the classification and establishment within the Three Baskets (Tripitaka) based on phenomena. Phenomena here mean the meanings and principles, differentiated as the meanings of the Sutras, Vinaya, and Abhidharma. Moreover, these are the foundational realities upon which the meanings are based, hence they are called phenomena.

2. **The Establishment of Conceptual Distinctions**: This refers to the designations that convey meaning. Since names, phrases, and texts all arise from conceptual thought, they are called conceptual designations. Also, in the Western Regions, names are often referred to as conceptual thought. Furthermore, names and such have no inherent substance; they are provisionally established based on sounds and are designated as conveyors of meaning according to one's conceptual understanding, hence they are called conceptual designations.

3. **The Characteristics That Encompass the Meaning of the Sacred Teachings**: This refers to the meanings conveyed by the sacred teachings, which encompass the teachings themselves.

4. **The Characteristics of What Should Be Known Through the Buddha’s Teachings**: This refers to the matters explained by the Buddha’s teachings, ranging from two types up to ten types, known as the characteristics of what should be known through the Buddha’s teachings. The third approach uses principles to encompass the teachings, while the fourth uses the teachings to reveal the principles.

- **Sūtra** (Sūtra) means "scripture that accords with the truth." - **Vinaya** means "discipline" or "taming." - **Mātṛkā** means "root mother." It collects the meanings of various scriptures, clarifies them through discussion, and gives rise to the distinct meanings explained in the scriptures, hence it is called the root mother. These correspond to the older terms: Sutra, Vinaya, and Matṛka.

Within the analysis of distinctions, there are four main sections. The first section contains twelve topics, the second section contains fourteen topics, the third section contains nine topics, and the fourth section contains ten topics.

The phrase "such as the six internal sense bases" refers to the nature of phenomena, which is called "name"; the distinctions among phenomena are called "phrase." Here, it explains the distinctions among phenomena, thus it is called "phrase." Since the broad encompasses the narrow, "name" is included within it.

Boundless realms exist in the ten directions of space and the three periods of time, therefore they are all described as boundless.

Among the four assemblies, only the four assemblies of men are clearly mentioned, with no mention of female lay devotees. Furthermore, female lay devotees are included under the category of lay followers, as both are defined by the precepts taken while living at home, and are thus distinguished separately.

The thirty-seven factors of enlightenment, the four fruits of the monastic path, the state of non-contention, the wisdom of aspiration, and the six supernatural powers are explained as in the "Chapter on the Hearers."

The five topics of the Great Vehicle, the four investigations, the four kinds of genuine wisdom, the three natures, and the three non-natures are explained as in the "Chapter on Analysis."

The four truths, the five aspects of the Great Vehicle, the five immeasurables, and the inconceivable majestic power of resolve are explained as in the "Chapter on the Bodhisattva Path."

The fourteen sections of teachings following "The Six Inner Sense Fields and Their Objects" are known as the Śrāvaka Ground teachings. The fourteen sections of virtues following "The Five Matters of the Mahāyāna" belong to the Mahāyāna teachings.

Regarding the distinctions between "pudgala-śūnyatā" (emptiness of the person), "pudgala-anātman" (selflessness of the person), "dharma-śūnyatā" (emptiness of dharmas), and "dharma-anātman" (selflessness of dharmas): "Emptiness" refers to the nature of what is empty, while "selflessness" refers to the absence of function and distinguishing characteristics. Alternatively, "emptiness" refers to the principle of the two emptinesses, while "selflessness" refers to what is falsely grasped. These may also be interpreted conversely, hence the distinction between the two.

"The Five Aspects of Great Enlightenment":

1. **Inherent Nature**: As stated in the *Xianyang Lun*, Chapter Eight, this refers to the transformed basis that surpasses what is attained by the Two Vehicles.

2. **Capabilities**: These refer to the Ten Masteries: * Mastery over lifespan. * Mastery over mind. * Mastery over requisites and provisions. * Mastery over karma. * Mastery over birth. * Mastery over aspiration. * Mastery over resolve. * Mastery over spiritual powers. * Mastery over wisdom. * Mastery over the Dharma.

3. **Skillful Means**: These refer to four kinds of transformations: * Manifesting the conduct of a Bodhisattva to transform those whose faculties are not yet mature. * Manifesting the form of a Tathagata (Buddha) to transform those whose faculties are mature. * Manifesting the form of a Sravaka (Disciple-Hearer) to gather and teach them. * Manifesting the form of a Pratyekabuddha (Solitary Realizer) to tame and teach them.

4. **Turning (the Wheel)**: This has two aspects: * **Temporary**: For sentient beings who have not yet attained liberation, the Tathagata teaches and turns the wheel of Dharma without cease. * **Ultimate**: The inconceivable virtues of a Buddha perform beneficial deeds for sentient beings, turning without cease.

5. **Return**: In that treatise, this is called "extinction," as it is the return to Nirvana. This also has two aspects: * **Temporary**: For sentient beings who have already attained liberation, the Buddha temporarily manifests entering Parinirvana. * **Ultimate**: This refers to the permanent extinction of afflictions, habitual tendencies, and suffering.

Among the five aspects of the Mahayana path, the *Xianyang Lun* (Chapter 8) states: - **"Seed"** corresponds to the "Chapter on Disposition" in the *Bodhisattva Grounds*. - **"Approach"** corresponds to the "Chapter on Generating the Aspiration." - **"Sequence"** corresponds to the "Chapter on Abiding." - **"Practice"** corresponds to the remaining chapters. - **"Fruit of Practice"** corresponds to the "Chapter on Great Nirvana" and the "Chapter on Establishment."

Thus: - **"The initial generation of the mind"** refers to the mind of enlightenment, which arises from the seed. - **"Compassion for sentient beings"** is the approach to enlightenment. - **"The perfections (pāramitās)"** constitute the sequence of stages. - **"Activities for benefiting beings"** are the practice of the Mahayana. - **"The maturation of oneself and others"** is the fruit of practice, as the fulfillment of both self-benefit and benefiting others constitutes the qualities of a Buddha.

Alternatively: - **"Initial"** refers to the seed. - **"Generation of the mind"** refers to the approach. - **"Compassion for sentient beings"** refers to the sequence. - **"The perfections and activities for benefiting beings"** refer to the practice. - **"The maturation of oneself and others"** refers to the fruit of practice.

This interpretation aligns with the chapter divisions of the *Bodhisattva Grounds*.

This passage on the "Seven Stations of Consciousness" is explained in the first volume; the fourteenth volume contains its own dedicated text.

First, we provisionally establish the concept of a sentient being within the dharma. Later, based on the perfected nature, we provisionally establish all phenomena upon the appearances of a perceiver and the perceived.

**How to Analyze? The "One-Line" Method** As stated in the *Abhidharma* Chapter 15: It means taking one principle and comparing it with each of the other principles one by one through questioning. After finishing with this principle, take a second principle and compare it with the others in the same way. Proceeding like this through all principles, one should understand.

**"Following the Former Clause"** This means taking any two principles among all principles and questioning them in relation to each other. The answer to the question is based on the former principle, because the question is narrow while the answer is broad, thus following the former clause.

**"Following the Latter Clause"** This means taking the same two principles and questioning them in reverse order. The answer to the question is based on the latter principle, because the question is broad while the answer is narrow, thus following the latter clause. All narrow entities are necessarily broad, but there are broad entities that are not narrow. Sometimes, in response to a question, one should answer with two clauses, three clauses, or four clauses. Here, for the sake of clarity, only the four-clause method is explained. Entities may be perceived as narrow or broad, or they may differ. When the meaning of broad and narrow is the same, one should answer accordingly. Answering contrary to reason is called an "unfounded answer" or a "blocking answer." The twenty-eight pairs of two categories and the five pairs of three categories, etc., are all explained in the *Analysis Section*, Chapters 65, 66, 67, 68, etc.

**"The Four Paths of Practice"** Refers to the path of suffering, the path of swift liberation, etc. The two texts differ on this, which will be explained below.

The "Four Dharma Traces" refer to the traces of the three trainings: non-greed, non-hatred, and right mindfulness. Right concentration has three kinds of connections: first, the mutual connection of the faculties; next, the mutual connection of consciousness and the faculties; and finally, the mutual connection of the faculties and their objects.

The "Sixteen Methods of Guidance" are explained in the Fifty-Fourth Chapter of the *Analysis Section* and the Fifth Chapter of the *Abhidharma*.

The five correspondences are also explained in the *Abhidharma-samuccaya*, Chapter 5, "Analysis," Section 54.

Seeing, hearing, sensing, and knowing — as explained in the *Yogācārabhūmi-śāstra*, Volume 3, Section 93, and the *Abhidharma-samuccaya*, Volume 1, among others — clarify the meanings of these terms. The *Xianyang Lun*, in its eighteenth chapter, states: In the realm of form, there is no sensory perception, yet speech arises afterward. In the formless realm, there is none at all — because beings born there lack the subsequent capacity for speech.

Six Types of Sequence:

1. **The Sequence of Cyclic Existence**: This refers to the sequential flow of the ten stages of life, from infancy to old age, or the sequence of the twelve links of dependent origination.

2. **The Sequence of Accomplishing Tasks**: This refers to the sequence of leaving home, receiving full ordination, cultivating the seven preparatory practices, and attaining the Path of Seeing, and so forth.

3. **The Sequence of Exposition**: This refers to the Four Right Efforts. In a single instant, all four functions are complete, establishing their sequence, not because they manifest one after another. Alternatively, it refers to the sequence of first stating a topic and then explaining it when expounding the teachings.

4. **The Sequence of Arising**: This refers to the sequential arising across ten time periods, like a sprout, stem, and so forth growing in order.

5. **The Sequence of Direct Realization**: This refers to the sequential order of the sixty-three types of direct realization before and after the True and Illusory Paths of Seeing.

6. **The Sequence of Meditative Attainments**: This refers to the nine successive meditative absorptions.

"The Eight Kinds of Accomplishment":

1. "The Support for Cessation" means providing the basis for eliminating evil. "Transformation" means providing the basis for the arising of good. "Thorough Understanding" refers to skillful knowledge, fully comprehending suffering, its origin, dependent arising, and other teachings, thereby giving rise to renunciation. "Joy and Delight" means rejoicing in cessation and the path.

"Regarding the statement 'There are four types of objects of meditation,' the *Abhidharma-samuccaya* (Chapter 11) explains:

First, the **universal objects of meditation** are fourfold: 1. The object with conceptualization, 2. The object without conceptualization, 3. The object of the ultimate reality of phenomena, 4. The object of accomplishing the goal.

Second, the **objects for purifying conduct** are fivefold, corresponding to the five types of practitioners: 1. Those with strong attachment, 2. Those with strong aversion, 3. Those with strong ignorance, 4. Those with strong pride, 5. Those with excessive discursive thought.

Third, the **objects of skillful understanding** are fivefold: 1. The aggregates, 2. The elements, 3. The sense bases, 4. Dependent origination, 5. The distinction between what is appropriate and inappropriate.

Fourth, the **objects for purifying afflictions** are threefold: 1. The characteristics of coarseness and tranquility, 2. Suchness (ultimate reality), 3. The Four Noble Truths.

The "Four and Nine Types of Yoga" are explained below in the "Śrāvaka-bhūmi" and in the ninth chapter of the "Abhidharma," among other texts. "Skillful Yoga" is characterized by attention, superior understanding, and wisdom.

The "Threefold Observation" refers to: "appearance" is the object of observation, while "investigation" and "analysis" are the acts of observing.

The "Four Practices of Contemplation" are explained in the ninth chapter of the *Abhidharma-samuccaya* and in the *Śrāvakabhūmi* section.

Six Aspects of Contemplation on Different Objects:

First, contemplating the meanings of suffering, impermanence, and other distinctions serves as preparation before the Path of Seeing.

Second, "phenomena" refers to the functions and activities of all things, such as the arising of suffering and its causes. "Characteristics" refers to the nature of the truth of cessation. "Categories" refers to the superior, middling, and inferior qualities of all dharmas, or the different categories of the Path of Truth for the three vehicles. These three aspects belong to the stage of the Path of Seeing.

"Time" refers to the stage of cultivation, arising after the Path of Seeing, or contemplating the three periods of time. "Principle" refers to the stage of the path of no more learning. Alternatively, "phenomena" may refer to the aggregates, sense bases, and elements. "Time" refers to the three periods of time. "Principle" refers to the four kinds of reasoning.

The "Five Methods of Instruction" are:

1. **Instruction in Doctrine**: Imparting the teachings. 2. **Instruction in Realization**: Imparting the underlying principles. 3. **Instruction in Sequence**: Imparting the methods of contemplation and practice. 4. **Instruction Without Error**: Imparting the first three methods appropriately, without confusion, according to the student's capacity. 5. **Instruction Through Spiritual Power**: Imparting spiritual abilities to transform sentient beings.

Within the third major section on the meaning of gathering the sacred teachings among the four aspects of inner knowledge, there are ten dharmas forming five pairs:

First, that which acts and that which is acted upon—both are wholesome dharmas. Next, faults and defilements—these are the dharmas of suffering and its origin. Third, that which obstructs and that which assists—namely, afflictions and wholesome dharmas. Fourth, that which is true and that which is superior—namely, unconditioned dharmas and all conditioned dharmas that are without outflows. Fifth, that which conforms and that which is attained—namely, worldly and world‑transcending dharmas.

“What should be cultivated” refers to wholesome dharmas. “What should be abandoned” refers to defiled dharmas. “What, having been abandoned, still manifests” refers to non‑obscuring neutral dharmas.

The fourth major section clarifies the aspects one should understand regarding the Buddha's teachings, divided into two parts: first, expanding upon ten Dharma topics, and then summarizing them. The first part consists of ten segments. The first segment explains the three types of sentient beings, which correspond to the three realms of existence. It is based on sentient beings that distinctions such as sentient vs. non-sentient, cause and effect, defilement and purity, samsara and nirvana, conditioned and unconditioned phenomena, and other topics discussed in the expanded two-fold Dharma topics arise.

The first segment explains the three types of sentient beings. The expanded two-fold Dharma topics consist of twenty-four pairs.

"Regarding all the profound sutras spoken by the Tathagata" refers to teachings such as the *Samdhinirmocana Sutra*, which clearly elucidate the three natures.

"Similar profound sutras corresponding to emptiness" refers to teachings such as the *Prajnaparamita Sutras*, which resemble these profound sutras.

"Nature of dependent arising" refers to the perfected nature.

"Dependent arising" refers to the dependent nature.

"Furthermore, there are two methods that enable sentient beings to internally reflect rightly and externally listen to the teachings of others" means that internal reflection and external listening to teachings are two causes and conditions. Through these two methods, these two causes and conditions manifest, leading to direct insight and realization when the faculties are mature.

Volume Fourteen

The third section on increase has forty-five categories.

Regarding "the ten characteristics, namely, destroying life," etc., the word "destroying" at the beginning applies to all ten that follow. Impure speech is called "destroying."

"As for 'activities undertaken,'" refers to speaking improperly about proper activities, which is why it is called frivolous speech.

The first seven types are termed "destruction of actions" because they manifest externally through body and speech in the performance of actions. The next two types are termed "destruction of intention" because they lack proper intention, being without greed or hatred. The final type is termed "destruction of means" because right view is the cause of right wisdom.

Regarding "the three roots," they are greed, hatred, and wrong view. These ten actions are explained with the three as the preparatory stages, and as appropriate, as the culmination. Alternatively, this specifically clarifies the three mental paths of action.

**Second Section, Divided into Two Parts:** First, explaining the three factors that cause one to fail in guarding the senses; later, based on the previous discussion, distinguishing four types of internal conditions. Desire and craving serve as the cause, leading to the growth of birth and death, which is called the seed of unwholesome states.

**"Based on four spheres" refers to:** 1. Four kinds of wholesome qualities pertaining to oneself: gain, honor, praise, and pleasure; 2. Enemies; 3. Neutral persons; 4. Friends and loved ones.

**The four wholesome categories** are: gain, honor, praise, and pleasure. The four unwholesome categories are: loss, disgrace, blame, and suffering. First, regarding one's own gain and so forth, thoughts of desire arise, wishing to obtain and not lose them. Regarding enemies and neutral persons, thoughts of ill-will arise, even to the extent of wishing for their death. Regarding friends and loved ones, thoughts of harm arise, merely wishing to cause them distress.

According to the *Vasumitra Treatise*, Volume Two, the two categories of gain and loss, if based on sentient beings, take as their nature the seventeen elements, eleven sense bases, and five aggregates, excluding sound, as sound is too subtle and lacks substantial form. If based on non-sentient things, they take as their nature the four elements, four sense bases, and one aggregate, excluding sound as before.

According to the *Vibhāṣā*, they take as their nature the eighteen elements, twelve sense bases, and five aggregates. Regarding non-sentient things, they take as their nature the six elements and six sense bases, due to the five sense objects and the four characteristics.

According to the Sautrāntika school's *Abhidharmakośa*, it is said that loss has no separate substance, as loss is merely the name for losing things. Here, based on that which causes loss, the substance of loss is discussed, taking the eighteen elements as its nature. Conversely, the substance of gain is also the eighteen elements.

Praise, honor, disgrace, and blame, according to the *Vasumitra Treatise*, are all essentially sound. The Sarvāstivāda masters say they are name, phrase, and syllable. Here, they are combined, taking sound, name, phrase, and syllable as their substance.

The two categories of suffering and pleasure are essentially feeling, as explained in the *Buddhabhūmi Treatise*. Although their characteristics are distinguished, their substance is not separately identified.

"Distressful Path" refers to that which leads to consequences; it is the cause from which the three cravings arise: craving for sensual pleasures, craving for existence, and craving for wrong spiritual practices.

Among the three kinds of ignorance, when it says "past" in each case, the ignorance that initiates action is called the "past." However, contact and feeling together can give rise to craving and grasping, and the ignorance that nourishes rebirth is called the "future."

"Furthermore, there are three characteristics that encompass all forms of matter in their essential nature" – this statement has two interpretations.

First interpretation: These three types of form encompass all forms completely: 1. Visible and obstructive forms – these refer to color, shape, and movement. Here, "movement" is called "function" because it serves to express intention. 2. Invisible yet obstructive forms – these refer to the five sense faculties and the remaining four sense objects (excluding visible forms). As the treatise states, "they obstruct other forms within their own domain," etc. These two categories are summarized by saying, "Know that altogether there are ten forms." 3. Invisible and non-obstructive forms – hence the mention "and the forms of meditative states." Now, when clarifying that these three types of form pertain to one's own body, only those are discussed. "The forms possessed by those cultivating skillful means" refers to the inner transformation of mind and its objects, which is also the incomplete result of transformative mind. If it concerns the actual transformed forms resulting from spiritual powers, these also belong to others, so they are not discussed here. Moreover, if one attains purified concentration, these are forms resulting from spiritual powers. Those cultivating skillful means – these are the causal forms for that. Those forms resulting from spiritual powers are the inner transformation of mind and its objects. Those forms of skillful means are the incomplete result of transformative mind, since objects are the result of mind.

Second interpretation: The three characteristics refer specifically to the three most prominent aspects within the realm of visible forms – color, shape, and movement – which are emphasized for discussion. "As for obstructing other forms within their own domain," etc. – this follows from the previous explanation of the eleven types of form.

Among the three types of desires, "the desire that arises through effort and dependence on conditions, referring to desires that are present and manifest" describes the desires of the lower four desire heavens. These desires mostly arise from what is immediately present and manifest. Through effort and deliberate thought, they are generated from those conditions. Alternatively, they may also arise as a result of karmic ripening, requiring effort to cultivate and bring to maturity.

The three eyes are: two are of form, and one is formless. The Dharma Eye is also included within the Wisdom Eye, as both are formless. This clarifies that the causes and effects of the Three Vehicles are shared, but the Buddha Eye is not discussed here. The *Ornamented Sutra* speaks of ten eyes, as explained in the commentary on the "Expedient Means" chapter of the *Lotus Sutra*.

"Furthermore, the three types of single-pointed concentration of mind enable one to attain true wisdom and insight" — in order, these correspond to the three types of meditative absorption: initial practice, established practice, and surpassing practice.

The first is associated with the wisdom of hearing and reflection, the second with the wisdom of cultivation, and both correspond to worldly wisdom. The third, the surpassing practice, is associated with the concentration of non-conceptual wisdom.

Moreover, the meditative absorption aligned with hearing, reflection, and cultivation gives rise to the true, unconditioned wisdom and insight.

Here, "activity" refers to the subject that cognizes, and "characteristics" refer to the object itself. The activity of cognizing characteristics is thus called "activity-characteristics." This explanation applies to the unconditioned meditative absorption, as non-conceptual wisdom has no activity-characteristics.

Alternatively, "activity-characteristics" can refer to the process of understanding and the form of phenomena. This explanation applies to the conditioned meditative absorption associated with the three types of worldly wisdom.

"Transcending the causes of impure rebirths" means that the three lower realms and the eight unfavorable conditions are called impure rebirths. Purifying one's actions of body, speech, and mind is called transcending their causes.

The "Three Munī Deeds" refer to the three wholesome actions.

"When it is said, 'due to being slandered by others, and even the arising of shame, remorse, and reverence'—this means that shame arises from being slandered by others, because one feels disgrace in the eyes of others; remorse arises from slandering oneself, because one feels disgrace in the eyes of others. Losing great benefit, deeply recognizing the causes and conditions, one's shame and faith multiply, which is called reverence. Lacking reverence for the Three Jewels is called losing great benefit. Alternatively, in these three situations, each can give rise to the three, without needing to assign them separately."

"Three Supreme and Unsurpassable Qualities" refers to:

First, the unsurpassable wisdom. Among the three wisdoms, the wisdom of selflessness is fundamental, while the first two wisdoms serve as skillful means. It is emphasized because these three lead to the contemplation of truth.

Second, the unsurpassable practice, which refers to the four paths of practice.

Third, the unsurpassable liberation, which is the liberation of the unshakable mind. Among worldly and transcendent liberation, liberation of learners and non-learners, and liberation attained in time, the liberation of the unshakable mind is the most supreme.

Within the four additional categories, there are forty-six subcategories, which also include one category of contradictions.

Mindfulness is the essence of wisdom. It is through the corresponding awareness that wisdom can abide in its object.

The "Four Fetters" are called fetters because they bind and obstruct the mind. They are not necessarily the nature of afflictive fetters themselves, but rather:

1. When the mind clings to the body as its self, the body then fetters the mind. 2. When the mind experiences sensations and deeply grasps their objects, these sensations then fetter the mind. 3. When the mind perceives forms and other objects as its realm, these perceived objects then bind the mind. 4. When afflictions arise in connection with these three—body, sensations, and objects—they disturb and torment the mind, and so are called fetters.

By contemplating these four as objects of meditation, one develops deep aversion and weariness toward them, thus establishing the Four Foundations of Mindfulness.

Therefore, the four fetters are established as: - The inner body, which is relied upon, fetters the mind that relies on it. - The accompanying sensations, which actively perceive, constantly accompany the mind in their various aspects. - The perceived objects fetter the perceiving mind. - And the various afflictions disturb the mind in conjunction with them.

"Furthermore, there are four kinds of diligence that lead to the attainment of wholesome states and their growth"—these refer to the Four Right Efforts.

"Present unwholesome states" refers to the effort to abandon unwholesome states that have already arisen.

"And to cut off their ties" refers to the effort to prevent unwholesome states that have not yet arisen from arising—these are called their ties.

"To attain wholesome states" refers to the effort to cultivate wholesome states that have not yet arisen.

"And to promote their growth" refers to the effort to maintain wholesome states that have already arisen.

"Moreover, there are four kinds of settled mind and abiding mind" — this distinguishes them from a scattered state; settling the mind is called 'mind settled,' while inwardly abiding in a single state is called 'mind abiding.'

"Four kinds of conceptual play as the basis for entanglement" means that based on the seven realms of existence, one excludes the highest realm of formlessness and abandons the immeasurable states.

The statement "only to eliminate desire and greed" aligns with the *Mahāprajñāpāramitā Śāstra*, as explained in its twelfth volume.

"The wisdom that comprehends both mundane and transcendent minds of others" refers to the fact that mundane mind-reading wisdom cannot perceive transcendent minds, nor can it perceive the self-aware aspect of those minds, or the wisdom that knows them—because one's own mind cannot see itself. Transcendent mind-reading wisdom can perceive both mundane and transcendent minds, and also knows the wisdom that perceives them. The Buddha's wisdom, through its three subsequent aspects, is capable of knowing itself, yet it does not necessarily engage in the four contemplations of the path, nor does it necessarily extend to the minds of others.

"There are four methods that can exhaust the higher defilements" — there are three explanations:

First explanation: These are the four tracks. They serve as tracks in the seven preparatory stages, the path of seeing, the path of cultivation, and the path of no-more-learning, because they can exhaust the higher defilements.

Second explanation: The four tracks are: 1. Acquiring conditioned wisdom — the seven preparatory stages; 2. After entering the path of seeing, cutting off afflictions and the activities and results of karma; 3. In the path of cultivation, completely and permanently severing all afflictive activities; 4. In the path of no-more-learning, completely and permanently severing all afflictive activities, and further cultivating the path as previously attained. Afflictive activities apply to the above three stages, excluding conditioned wisdom.

Third explanation: 1. Conditioned wisdom is the preparatory path; 2. Cutting off afflictions is the uninterrupted path; 3. Cutting off activities is the liberation path, eliminating coarse habits and resultant phenomena; 4. For the sake of completely severing all afflictive activities, further cultivating as previously attained is the path of advancement.

"Furthermore, there are four kinds of protection: First, 'Protection of Life' means not sparing one's own life to uphold the true Dharma, or protecting the life-force of others without harming it, or guarding one's own righteous livelihood so as not to give rise to evil deeds. Second, 'Protection of Strength' means protecting wisdom to vanquish all demonic adversaries, or protecting physical strength for the benefit of others, or safeguarding the five powers to overcome enemies without yielding. 'Protection from Mental Afflictions' means guarding against afflictions so they do not defile the mind, while also using afflictions to protect the true Dharma by driving away evil people who would destroy it. 'Protection through Right Means' means skillfully and wisely practicing the true Dharma."

"Furthermore, there are four ways to attain right view and even to focus single-pointedly."

When encountering objects, not being attached—this is non-greed. When encountering objects, not being averse—this is non-hatred. Acting with clear awareness—this is non-delusion. These three practices purify one's actions when engaging with objects.

Focusing single-pointedly is right mindfulness—this last practice purifies one's state of abiding.

"Furthermore, the four practices that can lead to realization and liberation are: first, mindfulness; second, vision; third, wisdom; and fourth, the body. The knowledge of past lives, the divine eye, and the two liberations—the destruction of defilements—are achieved in that order. The body refers to the body composed of the five aggregates or the four aggregates."

Fourth, "lightness and mobility" means that wind, as a creative element, shares a quality of lightness with the things it creates, which is why it is called "lightness." Because wind has a nature of movement, it is called "lightness and mobility." Some schools also posit that mental attention constitutes the nature of movement. Here, it is said that wind shares the quality of lightness and has the ability to move, but this is not due to mental attention.

Four things sustain living beings: these are the four kinds of nourishment.

Four Dharmas are the footprints of consciousness, known as the four stations of consciousness. "Seeing and then proceeding toward" refers to the five sense faculties and form. "Taking as the object" refers to the six sense objects and form. "Having both basis and object" corresponds, in order, to the faculties, the five sense objects, and the dharmas of the sense-sphere.

The "Four Methods of Responding" refer to the four approaches of answering questions: the direct answer, the analytical answer, the counter-question, and the set-aside answer.

Regarding the four methods for questions about persons: When asked about the true nature of reality—such as whether the Dharma-body of the Tathāgata is the true awakened nature—one should give a direct answer, affirming it clearly. When asked about the superiority or inferiority of a person's attainment, one should give an analytical answer: compared to heavenly beings, it may be inferior; compared to others, it may be superior. When the question is obscure, not clearly stated, and not suitable for a direct answer—such as asking about a person's superiority or inferiority—one should respond with a counter-question: "From what perspective are you asking?" In this way, through back-and-forth questioning, one observes the underlying intent and avoids endless debate. When asked about whether there truly exists a self that acts or experiences, one should set the question aside without answering.

Regarding the four methods for questions about phenomena: When asked about the true nature of reality—such as whether suchness is eternal—one should give a direct answer. When asked whether the karmic results in sentient beings' bodies will definitely manifest as ripening, one should give an analytical answer: for those whose defilements have been exhausted, the ripening will not arise; for those whose defilements remain, the ripening will arise. When sensing deceitful intent in a request to teach the Dharma, one should respond with a counter-question rather than expound. When asked whether the aggregates truly exist or not, one should set the question aside without answering.

"Responding" here means to clarify and distinguish, thereby clarifying the path to liberation.

The "four ways to gather and benefit beings" are the four means of attraction: generosity, kind speech, beneficial action, and shared purpose. They correspond in that order.

The four kinds of death are explained as in the previous Volume Five.

Furthermore, there are four paths of purification: The first, "non-exertion of perfected faculties," refers to the four practices: the painful slow path, the painful swift path, the pleasant slow path, and the pleasant swift path. These are matched accordingly. Dull faculties are called "slow," sharp faculties are called "swift." The preparatory stages and the formless realms are called "painful" because concentration and wisdom are imbalanced; the fundamental meditative absorptions are called "pleasant" because both paths operate together. Although the preparatory stages are said to have joy and bliss, they are not yet fully perfected, so they are only called "painful." "Exertion of faculties" refers to the cultivation of faculties. However, the "Bodhisattva Bhūmi" distinguishes between ordinary beings and saints differently from this, and this will be clarified in the "Śrāvaka Bhūmi."

"One: Pleasure but not benefit" refers to the fact that worldly enjoyments are called pleasure, while the benefits of transcending the world are called benefit and so on. The distinctions in meaning should be understood accordingly.

The kings and those who perform horse sacrifices—the kings are constantly filled with worry and fear, waging war against enemies, causing suffering for both themselves and others. The masters of sacrifice, though they hold great power, slaughter horses and other beings in their rituals, bringing suffering and misfortune upon both themselves and others.

Four kinds of faulty speech: lying, divisive talk, harsh words, and idle chatter.

Within the five additional categories, there are twenty-four subcategories. "The five kinds of conduct that lead to loss of offerings" refers to the five types of stinginess mentioned in the *Satyasiddhi Śāstra*. "If one enjoys offerings in a certain place" refers to stinginess regarding the place. "If one receives from a certain person" refers to stinginess regarding the household, also called stinginess toward the donor. "If it concerns the object received" refers to stinginess regarding the offering itself. "If it concerns the purpose for which it is received" refers to stinginess regarding praise. "If it concerns the manner in which it is received" refers to stinginess regarding the Dharma. Stinginess regarding the place means: "Only I should dwell here, no one else; even if others come, I must always be the master." Stinginess regarding the household means: "Only I should have access to this household, no one else should enter; even if others come, I must be the most superior among them." Stinginess regarding the offering means: "Only I should take this object, it should not be given to others; even if given to others, I must receive the most and the best." Stinginess regarding praise means: "Only I should be praised, do not praise others; even if others are praised, do not let them surpass me." Stinginess regarding the Dharma means: "Only I should understand the meaning of the scriptures, do not let others know; even if others understand, they must be inferior to me."

"Furthermore, there are five factors that cause practitioners to first break their pure precepts" refers to the Five Hindrances. The first two break the pure precepts, while the latter three damage one's reputation and undermine meditation.

- Inability to receive teachings is the hindrance of dullness and drowsiness. - Forgetfulness is the hindrance of restlessness and regret. - Indecisiveness is the hindrance of doubt.

Regarding the three fetters of the lower realm as explained in the Path of Seeing, they are spoken of because they prevent one from falling into the evil destinies. The view of extremes follows the view of self, and adherence to views follows adherence to precepts, while wrong views arise from doubt. Therefore, it is said that the three root fetters encompass the six subsidiary ones.

Delusion pervades the three realms, while anger and greed are particularly strong in the desire realm. By speaking only of greed and anger, delusion is also included, as it does not go beyond the lower realms. Thus, only five are referred to as the fetters of the lower realm.

Furthermore, due to the view of self, one does not progress toward liberation; due to adherence to precepts, one is misled onto a wrong path; and due to doubt, one hesitates on the correct path. Therefore, regarding obstacles to liberation, only the first three are said to be the causes for falling into evil destinies.

Among the five higher fetters, the "undifferentiated fetter" is classified based on realms, not on individuals, hence it is called undifferentiated. The other three types are classified based on individuals, hence they are called differentiated. The meditative states refer to individuals. From craving arises restlessness; from self-conceit arise other conceits; from doubt, ignorance increases. These are called differentiated fetters. Through the undifferentiated fetter, one grasps higher rebirth; through the differentiated fetters, one does not abandon higher rebirth. Those who attain meditative states are troubled by these three afflictions, all of which are to be eliminated through cultivation. Therefore, aside from the fetter of wrong views, ignorance is spoken of without doubt, as it is severed by the Arhat.

The "five kinds of lack of faith and reverence" are: first, toward the Great Teacher; second, toward the precepts; third, toward the mind; fourth, toward wisdom; and fifth, toward fellow practitioners of purity—in these, one has no faith or reverence.

**The Five Unwholesome Actions** are: 1. Holding anger toward an enemy. 2. Damaging relationships with loved ones. 3. Constantly wishing to cause others worry and suffering, engaging in harmful acts. 4. Breaking one’s own moral precepts. 5. Committing the three unwholesome deeds (of body, speech, and mind).

**Among these, three bring about corresponding consequences**: - Because of anger toward enemies, one gains many adversaries. - Because of damaging relationships with loved ones, one becomes isolated from friends and family. - Because of causing suffering through harmful acts, various worries and pains constantly arise. These three are the corresponding results in future lives.

**One brings about immediate corresponding consequences**: - By breaking one’s own moral precepts, one experiences deep regret at the end of life.

**One brings about future karmic retribution**: - By committing the three unwholesome deeds, one falls into the lower realms in future existences.

The first is the "folly of time," being deluded about the fleeting moments of arising and ceasing, mistaking the impermanent for permanent. The second is the "folly of condition," being deluded about the three feelings, mistaking suffering for pleasure. The third is the "folly of nature," being deluded about the nature of the five aggregates, mistaking what is not-self for self. The fourth is seeking gain and offerings. The fifth is seeking mere survival. These are called the "five things to be remedied."

The "Two Supreme Practices" are: first, the Supreme Practice of Concentration; second, the Supreme Practice of Wisdom. The Supreme Practice of Concentration has four aspects: 1. Correctly understanding the meaning of the Dharma through listening to and relying on the sacred teachings about the Truths. 2. Reciting the scriptures aloud with a clear and expansive voice. 3. Explaining the profound meaning to others. 4. Reflecting deeply and accurately in a quiet, secluded place. These latter three aspects are similar to the first, so it is said, "Just as one correctly understands the meaning of the Dharma through listening and through reciting with a clear voice, the same applies here."

The "Supreme Practice of Wisdom" is the fifth aspect: contemplating and counteracting strong desires.

"Five Types of Contemplative Practitioners" and others, who hold faith in Enlightenment and Nirvana as the two aspirations; unceasingly and diligently cultivating right knowledge as the third, which is the wisdom of listening and reflection; unceasingly and diligently cultivating calm abiding as the fourth; unceasingly and diligently cultivating insight as the fifth. This is the wisdom of meditation. The latter three are called the perfection of skillful means.

**2. "Upon first being born in the initial dhyāna, one attains parinirvāṇa."** The *Abhidharma-samuccaya* states: "After being born in the form realm, the noble path manifests." This is said with reference to those who have not previously severed desire for the form realm; it is not definitively only this. The *Śrāvakabhūmi* extensively distinguishes this in detail.

**Question:** The *Abhidharma-samuccaya* and other texts say that there are three types of *antarā-parinirvāyins* (those attaining nirvāṇa in the intermediate state), and that upon attaining the fruit [of non-returner] according to whichever type they are, they immediately enter the remainderless [nirvāṇa]. Why is it that the other four types of non-returners, having attained the remainder [nirvāṇa], do not immediately enter the remainderless? For the three types of *antarā-parinirvāyins*, why is it that upon attaining the fivefold remainder [nirvāṇa] according to whichever of the three types they are, they immediately enter the remainderless?

**Answer:** For the other four types, both the afflictions pertaining to birth and those that arise [in the present] are not yet exhausted. Their birth [in a realm] lasts for a long time, and their momentum is strong. Therefore, upon initially attaining the remainder [nirvāṇa], they do not immediately enter the remainderless. For the *antarā-parinirvāyin* non-returner, the afflictions pertaining to birth are already exhausted. Although the afflictions that arise [in the present] still exist, their momentum is very weak. Moreover, the intermediate-state existence lasts only seven days at most. Thus, due to their feebleness, upon attaining the remainder [nirvāṇa], they enter the remainderless support.

The *Mahāparinirvāṇa Sūtra*, Chapter 36, states: "The *antarā-parinirvāyin* anāgāmin has four kinds of mind: 1. Neither learning nor beyond learning; 2. Learning; 3. Beyond learning; 4. Neither learning nor beyond learning, entering nirvāṇa."

The first refers to the initial contaminated minds at the time of taking birth, etc. The second refers to all uncontaminated minds prior to the vajra-like concentration. The third refers to all uncontaminated minds after the path of liberation. These first three encompass everything [that can be exhausted].

Entering the remainderless support within the body of one beyond learning is spoken of in accordance with the Sarvāstivāda, as [entering] with the unobscured, non-defined karmic resultant or comportmental [mind]. Therefore, this fourth one is separately stated as "neither learning nor beyond learning, entering nirvāṇa."

Furthermore, from the standpoint of true principle, the final moment is also only the eighth consciousness, which is unobscured and non-defined, entering the remainderless support. Therefore, this fourth one is separately said to enter nirvāṇa; the other three are not said to enter nirvāṇa.

Moreover, that sūtra further states: "Among the four kinds of mind, two are nirvāṇa, two are not nirvāṇa." This is because one enters the remainder support with the mind beyond learning, and enters the remainderless support with the fourth mind; the first two are not [nirvāṇa].

Also, this treatise below states: "To enter the remainderless support, one must first enter the signless concentration." This refers to the mind beyond learning, which is the sixth consciousness. The "neither learning nor beyond learning" is the eighth consciousness. If one enters the cessation attainment before entering nirvāṇa, only this [eighth consciousness] exists.

There are five types of practitioners who cultivate insight: First, the taint of desire; second, the taint of anger; third, the taint of harmfulness; Fourth, the meditative attainments of the form and formless realms; Fifth, the contemplation of Nirvana.

Within the six additional categories, there are a total of sixteen divisions. The phrase "based on six aspects, explaining the distinctions among eight types of sentient beings' affairs" refers to the six sense faculties, six sense objects, six consciousnesses, six contacts, six feelings, six perceptions, six volitions, and six cravings—these are called the eight affairs.

- "The distinctions of what I rely on" refer to the six sense faculties. - "The distinctions of the objects" refer to the six sense objects. - "The distinctions of inherent nature" refer to the six consciousnesses, as consciousness is grasped as the inherent nature of the self. - "The distinctions of the cause of experience" refer to the six contacts, as they are the cause of feeling. - "The distinctions of experience" refer to the six feelings. - "The distinctions of verbal expression" refer to the six perceptions, as they are the cause of speech. - "The distinctions of function" refer to the six volitional formations. - "The distinctions of desire" refer to the six cravings, also called the six desires, as desire is their inherent nature.

Following this, the text clarifies the explanation of the eight matters based on six aspects.

"I depend on the eyes, etc." – this is the first aspect.

"I with regard to objects such as form, etc." – this is the second aspect. The view that takes consciousness as the self is called the distinction of the nature of things, and should be explained individually in relation to faculties, objects, and so on.

"Through contact and feeling" – this is the third aspect, explaining the matters of contact and feeling based on one aspect.

"There are such names, and even the arising of verbal expressions" – this is the fourth aspect.

"Engaging in all actions, whether wholesome or unwholesome" – this is the fifth aspect.

"With regard to desirable things, and even not dwelling in their diminishment" – this is the sixth aspect. In the case of undesirable things, one does not wish to obtain them if not yet obtained; if obtained, one wishes not to dwell in them; if dwelling in them, one wishes for their diminishment.

"Regarding the 'six kinds of contempt toward the precious teachings,'" this refers to failing to have faith where faith in the Three Jewels is due, and failing to attain what should be attained in the threefold training.

"Through harsh speech, one gains nothing at all" refers to the higher discipline.

"Losing all virtuous qualities one possesses" means failing to have faith where faith is due and failing to attain what should be attained.