瑜伽師地論 有尋有伺等三地 · 如理作意施設建立

The third gate. One and the same applied and sustained thought, paired with "attention in accord with principle" (a correct use of mind), turns toward purity and bears merit. It forms an opposed pair with the fourth gate, "attention not in accord with principle."

In one line: Attention in accord with principle is the pivot that turns neutral applied and sustained thought toward purity — landed in daily use it is "seeking wealth lawfully, using yet not sticking, revering elders and dreading offenses"; grown upward it is the merit of giving, precepts, cultivation, hearing, and reflection, and even the provisions of the three vehicles.

Three Points of the Eye

1. The eight marks = the shape of a life that uses the mind in accord: the ground of occurrence (six times — resolving · quieting · doing work · worldly detachment from desire · supramundane detachment from desire · benefiting sentient beings) · the affair (eight affairs — giving, precepts, cultivation · hearing · reflection · remaining cultivation · discernment · benefiting others) · the seeking · the enjoyment · the right conduct · the means of provision for the śrāvaka / pratyekabuddha / perfection three vehicles.

2. The "enjoyment" shows the skill most of all = using yet not sticking: having obtained wealth, "unstained · unsettled · un-besotted · unbound · unbenighted · unattached · not clutched-and-held-fast," and instead "deeply seeing its danger · knowing how to escape" one enjoys it. Attention in accord with principle does not teach a person not to use, but to see through and not stick at the very moment of using.

3. A single wholesome thought → the provisions of the three vehicles: the last three of the eight marks (the provisions of the three vehicles) are named, their content left to the "Śrāvaka / Pratyekabuddha / Bodhisattva Stages" — marking out that this single wholesome use of mind, attention in accord with principle, is precisely the starting point of the noble path of the three vehicles. What follows — the donor's four marks · the recipient's six · the afflictions · the benefactions · the marks of the good friend · the four kinds of attending and serving in accord resting on the four grounds and calling forth the five fruits (from calling forth great wealth … all the way to realizing nirvāṇa) — are all the landing of this merit onto solid ground.

Appended · Pointers

Attention in accord with principle ↔ attention not in accord with principle (the fourth gate) form an opposed pair; the merit and the provisions of the three vehicles → the "Śrāvaka Stage," the "Pratyekabuddha Stage," the "Bodhisattva Stage." For the opening-out of the doctrine, see the exposition.

The third of the five gates. "Attention in accord with principle" means "a use of mind that accords with the principle, correct thinking." The gate before this spoke of applied and sustained thought in themselves; this gate speaks of the applied and sustained thought that is associated with "attention in accord with principle" — that is, the kind of pondering whose direction has been rightly set, which comes to fruition as which wholesome deeds and which merits.

Opening: The Eight Establishments of the Applied and Sustained Thought Associated with Attention in Accord with Principle

What is called "the designation of attention in accord with principle"? The rubric says: the ground of occurrence, the affair, the seeking, the enjoyment, the right conduct, the two provisions for enlightenment, and the means to the far shore. It should be known that this is established, roughly, under eight items: first, the ground of occurrence; second, the affair; third, the seeking; fourth, the enjoyment; fifth, the right conduct; sixth, the means of provision for the śrāvaka vehicle; seventh, the means of provision for the pratyekabuddha vehicle; eighth, the means for drawing forth the perfections (reaching the far shore).

One, the ground of occurrence (the occasions on which the applied and sustained thought associated with attention in accord with principle arises): there are six kinds. First, the time of resolving (when one settles one's mind on a course); second, the time of quieting (when one stops and rests); third, the time of doing work (when one performs a task); fourth, the time of worldly detachment from desire (when one cultivates worldly meditation and subdues desire); fifth, the time of supramundane detachment from desire (when one cultivates the supramundane path and severs desire); sixth, the time of benefiting sentient beings (when one enriches living beings).

Two, the affair (the affairs this applied and sustained thought accomplishes): there are eight kinds. First, the meritorious-deed function accomplished by giving; second, the meritorious-deed function accomplished by keeping precepts; third, the meritorious-deed function accomplished by cultivation (of meditation); fourth, the affair accomplished by hearing; fifth, the affair accomplished by reflection; sixth, the remaining affairs accomplished by cultivation; seventh, the affair accomplished by discernment (deciding the meaning of the Dharma); eighth, the affair accomplished by benefiting sentient beings.

Three, the seeking (how one pursues): it is like a certain kind of person who, in seeking wealth, uses neither unlawful means nor ferocious means to get it.

Four, the enjoyment (how one uses what has been sought): it is like that person who, after obtaining wealth, is not stained by it, does not settle upon it, is not besotted, is not bound, is not benighted, is not attached, and does not clutch it and refuse to let go, but rather deeply sees its danger and knows how to escape it, and so enjoys it.

Five, the right conduct (how one conducts one's affairs): it is like a certain kind of person who knows to revere father and mother, śramaṇas, brāhmaṇas, and the head of the household and the rest, offering them respect and support, benefit and service; who sees an extreme dread in the offenses committed for this life and the next; and who therefore practices giving and performs meritorious deeds, takes the eight-precept fast and keeps the precepts.

Six, seven, eight, the means of provision for the three vehicles: as for the means of provision for the śrāvaka vehicle, I will explain it in detail in the "Śrāvaka Stage"; as for the means of provision for the pratyekabuddha vehicle, it is explained in detail in the "Pratyekabuddha Stage"; as for the means for drawing forth the perfections, it is explained in detail in the "Bodhisattva Stage." (Here only their names are set down; the content is left to be unfolded in those later three stages.)

The Unfolding of Merit: Donor, Recipient, Good Friend, Reward

Next, taking up "giving" as its topic, the treatise lays out one by one the persons and affairs bound up with it —

The four marks of a donor: first, having the wish (being glad to give); second, having no partiality (not being biased); third, relieving want (relieving another's lack); fourth, being furnished with right knowledge (giving with wisdom). The four marks of one who keeps the precepts: first, having the wish (being glad to keep the precepts); second, forming a bridge (building a bridge for others, not obstructing them); third, non-transgression (not breaking the precepts); fourth, being furnished with right knowledge. The four marks of one who has accomplished cultivation (of meditation): first, the purity of aspiration and resolute conviction (the purity of vow and of resolute conviction); second, the purity of what is drawn in (the purity of what is drawn in and gathered); third, the purity of resolute conviction in concentration (the purity of resolute conviction within concentration); fourth, the purity of knowledge.

There are six kinds of person who receive a gift: first, receiving a gift for the sake of training (receiving a gift in order to train); second, receiving a gift for the sake of livelihood (receiving in order to live); third, receiving a gift out of want (receiving on account of poverty); fourth, receiving a gift as one who has renounced (receiving as one who has already forsaken the world); fifth, receiving a gift as a sojourner (receiving while traveling abroad); sixth, receiving a gift out of craving (receiving on account of attachment).

There are eight kinds of affliction (the pains that sentient beings undergo): first, hunger; second, thirst; third, coarse food; fourth, weariness; fifth, cold; sixth, heat; seventh, being without shelter; eighth, being shut in (being obstructed). Again there are six kinds of affliction: first, the innate (what is present from birth); second, the lack of what is wished for; third, the pressing (being coerced); fourth, the changing of the seasons (the inconstancy of cold and heat); fifth, the leaking-away (loss by outflow); sixth, the ceasing and lapsing of one's undertakings (affairs left to waste). There are six kinds of benefaction (the ways of enriching sentient beings): first, the benefaction of sustaining (giving nourishment and support); second, the benefaction of vigor without harm (making them healthy and unharmed); third, the benefaction of covering and protecting (shielding); fourth, the benefaction of anointing perfume (giving perfume to anoint); fifth, the benefaction of clothing (giving clothes); sixth, the benefaction of dwelling together (dwelling together with them).

The four marks of one who is not a good friend: first, not being willing to lay down his rancor toward you; second, drawing you into doing what is unloved (inducing your disgust); third, cutting off what you love; fourth, drawing you into doing what is unfitting. The reverse of these four marks is the four marks of a good friend. The three kinds of drawing-in (receiving and gathering in): first, drawing in the goods that support life; second, drawing in that which has joy and pleasure (worldly joy and pleasure); third, drawing in the pleasure apart from joy (the supramundane pleasure that is apart from joy).

The four kinds of "attending and serving in accord" (attending upon and serving in accord and offering support): first, attending and serving in accord upon one who is a stranger; second, attending and serving in accord upon a kinsman and friend; third, attending and serving in accord upon one who is revered; fourth, attending and serving in accord upon one who has merit and wisdom. By these four kinds of attending and serving in accord, resting upon four "grounds," one can obtain five kinds of reward. Which four grounds? First, the ground of no appropriation (where the other does not look to you for return); second, the ground of no aggrievement (where he does not intrude upon you); third, the ground worthy of support (where he is worthy of offerings); fourth, the ground of like-kind mutual accord (where like follows like). Resting on these four grounds, one can call forth five fruits: first, calling forth great wealth; second, a good name spread far; third, being far removed from the afflictions; fourth, realizing nirvāṇa; fifth, or being reborn in a good destiny.

One who is astute has three marks of astuteness: first, being willing to receive and carry out the wholesome dharmas; second, being able to be decided about the wholesome dharmas (without doubt); third, being able to be firm about the wholesome dharmas (without backsliding). Again there are three marks: first, taking up the training in the higher discipline (training in the precepts); second, taking up the training in the higher mind (training in concentration); third, taking up the training in the higher wisdom (training in wisdom).

The third gate, "attention in accord with principle." The same applied and sustained thought, the same pondering — set its direction rightly, and it becomes the engine of every wholesome deed and every merit. What this gate speaks of is just this: what "pondering with its direction rightly set" comes to bear.

First, One Question: The Same Applied and Sustained Thought — Where Does the Watershed Lie?

The gate before this told us that applied and sustained thought, within a scattered mind, is what "disturbs the mind." But here a question arises: it is the same pondering — so why is it that some people, the more they think, the more afflicted and the deeper they sink, while others, the more they think, the clearer they grow and the more they turn toward the wholesome?

The watershed lies just in the protagonist of this gate — "attention in accord with principle," that is, "a use of mind that accords with the principle, correct thinking." Applied and sustained thought is in itself a neutral instrument; paired with "attention in accord with principle" it turns toward purity and bears merit; paired with the "attention not in accord with principle" that the next gate will speak of, it turns toward defilement and bears affliction. So this gate and the next are a pair: one and the same applied and sustained thought — direction set rightly is blessing, direction set wrongly is calamity.

The Eight Items Paint "How a Person Who Uses His Mind in Accord Lives His Days"

The treatise uses eight items to make concrete, into a shape of life, the "applied and sustained thought associated with attention in accord with principle." In the ground of occurrence, it arises upon these six occasions — resolving, quieting, doing work, subduing desire, severing desire, and benefiting others (the ancient masters, following fascicle 55 of the Yogācārabhūmi, match out one by one the wholesome mental factors that arise at each time: at the time of resolving, "faith" arises; at the time of quieting the defiled, "shame and embarrassment"; at the time of doing wholesome deeds, "vigor and the three wholesome roots"; on the worldly path, "pliancy"; on the supramundane path, "non-heedlessness and equanimity"; when gathering in sentient beings, "non-harm" — one sees that attention in accord with principle is no vague "thinking rightly," but the very arising, then and there, of this whole train of wholesome mental factors). In the affair, it accomplishes these wholesome deeds — giving, precepts, cultivation, hearing, reflection, discernment, and benefiting others. In the seeking, it seeks wealth by no unlawful and no ferocious means. In the enjoyment — this item shows the true skill most of all — having obtained wealth, it is yet "unstained, unsettled, un-besotted, unbound, unbenighted, unattached, not clutched-and-held-fast," and instead uses it while "deeply seeing its danger and knowing how to escape."

Note this "enjoyment": attention in accord with principle does not teach a person to want no money and do no work, but teaches him, at the very moment of using, to see through and not to stick. Holding the same wealth, the ordinary being grips it the tighter and grows the greedier the more he uses it, while the person of attention in accord with principle uses it on the one hand and, on the other, sees clearly its danger and stands ready at every moment to lay it down. To use and yet not stick — this is the real skill of attention in accord with principle, landed in daily use. In the right conduct, it becomes the concrete wholesome deeds of revering father, mother, teachers and elders, dreading the offenses of cause and effect, and practicing giving and keeping precepts.

From a Single Grain of the Wholesome, the Provisions of the Three Vehicles Grow

Of the eight items, the last three the treatise merely names, leaving the content for later: the provision of the śrāvaka vehicle it will speak of in the "Śrāvaka Stage," the provision of the pratyekabuddha vehicle in the "Pratyekabuddha Stage," the means of the perfections in the "Bodhisattva Stage." This arrangement carries a deep sense — it is saying: this single wholesome thought of attention in accord with principle is precisely the starting point of the noble path of the three vehicles. The ordinary person right before us — who "seeks wealth by no unlawful means, uses it yet does not stick, reveres elders and dreads offenses" — if he follows attention in accord with principle and cultivates all the way up, links right up with the great provisions of the three vehicles: śrāvaka, pratyekabuddha, and bodhisattva. Practice does not drop from heaven; it begins from just this one thought of setting applied and sustained thought in the right direction.

Afterward the treatise, again taking up the one affair of "giving," lays out in detail the four marks each of donor, precept-keeper, and cultivator of concentration; the six kinds of person who receive a gift; the eight kinds and six kinds of affliction of sentient beings; the six ways of enriching sentient beings; the marks of the good friend and of the one who is not a good friend; and even "the four kinds of attending and serving in accord → resting on the four grounds → calling forth the five fruits" (from calling forth great wealth and a name heard everywhere, all the way to realizing nirvāṇa). These are no trivial checklists, but the setting of the merit that "attention in accord with principle" bears down onto solid ground, item by item — letting one see: use the mind rightly in a single thought, and how great a tree of merit can grow from it, reaching in the end even to nirvāṇa.

The Intent of This Gate

Attention in accord with principle is the very pivot that turns neutral applied and sustained thought toward purity. Landed in daily use, it is "using yet not sticking, revering elders and dreading offenses, seeking wealth lawfully"; grown upward, it is the merit of "giving, precepts, cultivation, hearing, reflection," and even the provisions of the three vehicles. The first step of practice lies not in some remote and lofty place, but in "setting this one thought of pondering in the right direction" — this is precisely the intent behind the three stages of applied and sustained thought purposely setting up this gate, and it stands, too, as an opposed pair with the next gate, "attention not in accord with principle."

Carrying Forward

Attention in accord with principle is the beginning of merit and of the provisions of the three vehicles → it links forward to the provisions of the "Śrāvaka Stage," the "Pratyekabuddha Stage," and the "Bodhisattva Stage"; attention in accord with principle ↔ attention not in accord with principle (the next gate) form an opposed pair; and the enjoyment-view of "using yet not sticking, deeply seeing the danger and knowing how to escape" → carries forward the measure of pleasure set out in the designation of the realms, the "noble and non-noble wealth of pleasure," opening onto the counteragents of the gate of defilement.