瑜伽師地論 聞所成地 · 佛教所應知處 · 增五~增十法門

The net of ascending enumeration is tied to its peak — from five to ten, closing off at last with the single sentence "all are subsumed under the Site of the Inner Science." Everything the Buddha sets forth, from the five aggregates to nirvāṇa, has its place within this net; the "highness" of the Inner Science, at this point, comes to rest on solid ground.

In one line: Ascending-to-five through ascending-to-ten fill in the net of the Abhidharma (the defiled-and-pure of the five aggregates · the fetters · the five kinds of parinirvāṇa · the great function of the element of consciousness · the seven abodes of consciousness · the three wisdoms · the eight liberations-by-resolve · the five aggregates of the adept), and close it off with "all are subsumed under the Site of the Inner Science" 〔this treatise 0356a〕, bearing witness to the Ascertainment's "among the five sciences the Inner Science is the most and the highest, by reason of the four purities."

Three Points of the Eye

1. The closing-off of the Inner Science · the witness of its being highest: Ascending-to-ten complete, "thus have been stated the ten kinds of things-to-be-known-in-the-Buddha's-teaching … one should know that all are subsumed under the Site of the Inner Science" 〔0356a〕. Everything the Buddha sets forth, from the aggregates to nirvāṇa, from the worldly to the world-transcending, is gathered into this net of two-through-ten — bearing witness that the Inner Science gathers up, exhaustively, every meaning of the defiled and the pure, and is therefore the highest of the five sciences.

2. The great function of the element of consciousness · the lifeline of the three wisdoms: Within the six elements of ascending-to-six, the element of consciousness "accumulates-and-maintains the actions of merit and non-merit, draws forth the loved and unloved fruit of the time-to-come, and appropriates the five kinds of material faculties on which consciousness relies, making them not rot-and-decay" 〔0353b13–b16〕 — consciousness's great function of maintaining action, drawing forth fruit, appropriating the body. The seven dharmas of the long-abiding of the right Dharma in ascending-to-seven place the three wisdoms of hearing, reflection, and cultivation at their head 〔0354b20〕 — the lifeline of the long-abiding of the right Dharma lies in the three wisdoms, and the beginning of the three wisdoms is precisely this stage's "hearing."

3. The tenon joining it to the cultivation-stage: The eight liberations-by-resolve, the three dominant bases, and the cessation of perception-and-feeling of ascending-to-eight 〔0355a–b〕 ↔ the eight liberations, eight dominant bases, and attainment of cessation of the Stage of Meditative Equipoise (Stage 06) — the wisdom-of-hearing marks the names, the concentration-stage broadens the practice. The seven abodes of consciousness the ancient masters both cite the eighth [fascicle] of the Abhidharmakośa 〔Kuiji T1829 0023b · Dunlun T1828 0335a〕; the nine fetters, the liberations-dominant-bases-totalities, and the seven [ways of] settling disputes the treatise itself points to the "Section on the Gathering of Matters" for their broad explanation; the ten factors of the adept = the five aggregates of the adept (precepts, concentration, wisdom, liberation, knowledge-and-vision of liberation).

The two aggregations of the defiled and the pure in ascending-to-five = the pivot of the five aggregates' flowing-turning and cessation-and-return; the five fetters of the lower portion and of the upper portion bind the desire-realm / the form-and-formless realms fast; the five kinds of parinirvāṇa lay out the noble stations of the non-returner. The doctrinal exposition is opened in the 〈Exposition〉.

Continuing from the previous "ascending to four," it now sets out ascending to five, six, seven, eight, nine, and ten — the ascending enumeration reaches ten, and the site of the Inner Science is complete. Technical names are kept as of old; every gate and every number is fully covered in today's language, adding no doctrinal exposition and citing no treatise; where characters are elided, they are supplied within 〔brackets〕.

The Gate of Ascending to Five

The four kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated five kinds —

(1) There are five aggregations of formations that are "trailed after by the coarse-and-heavy of the class of craving-desire, and subsumed under the defilement of continued flowing-turning": the aggregation of formations whose intrinsic nature is the support and the object 〔the aggregate of form〕, the aggregation of formations whose intrinsic nature is being able to receive-and-experience 〔the aggregate of feeling〕, the aggregation of formations whose intrinsic nature is being able to discriminate, verbally speak, and grasp the marks of dharmas within one's station 〔the aggregate of perception〕, the aggregation of formations whose intrinsic nature is being able to exert a function 〔the aggregate of formations〕, and the aggregation of formations whose intrinsic nature is being able to discern 〔the aggregate of consciousness〕. That which is the opposite of these five is precisely the aggregation of formations whose intrinsic nature is apart from the coarse-and-heavy of the class of craving-desire, subsumed under the pure cessation-and-return.

(2) There are five object-realms beloved by those who make use of desires — those who delight in desire ever pursue and make use of them; those who turn their backs on desire ever contemplate them rightly: form, sound, smell, taste, and touch. Herein, upon the matters "pursued, ruminated over, and dyed-and-attached to," there are four kinds of loving-delight: the future loving-delight is what is pursued, the past loving-delight is what is ruminated over, and the present loving-delight is what is dyed-and-attached to; and this again is of two kinds — the matter that is loved-and-delighted-in, and the feeling of loving-delight arisen from it.

(3) There are five maturational bodies-in-themselves by which sentient beings receive "the fruit of action, loved or unloved": gods, humans, the naraka 〔hell-beings〕, animals, and the destiny of hungry ghosts 〔the five destinies〕.

(4) There are five causal practices for losing gain-and-support, which are also causal practices for turning one's back on nirvāṇa: at the place where gain-and-support is used, at the source from which it is obtained, at the thing obtained, at that for the sake of which it is obtained, and at such obtaining itself — at all these places the mind gives rise to stinginess.

(5) There are five dharmas that make a practitioner first ruin his pure precepts and his much-hearing, and afterward damage the good yoke of tranquillity-and-insight: within the desires the mind gives rise to loving-attachment; toward one who is able to awaken-and-arouse him, to remind him, to instruct and admonish him, the mind gives rise to anger; where the precept-code (śīla) has not been received, he makes it not received, and though he first received it, he afterward makes it cast away or makes it holed-through; he is glued to torpor-and-sleep, is ever unquiet, is defiled by regret, and constantly harbors doubt; toward the dharmas he has heard he cannot receive them, and though he first receives them he straightway forgets and loses them, and though he does not forget them he does not realize certainty in them.

(6) The Five Fetters of the Lower Portion — there are two kinds of "lower portion": the path of seeing is the lower portion of the path of cultivation, and the desire-realm is the lower portion of the form and formless realms; with respect to these two lower portions, the five fetters of the lower portion are stated. Relative to the first lower portion are stated the view of a real self (satkāya-dṛṣṭi), the grasping of precepts-and-prohibitions, and doubt; relative to the second lower portion are stated craving-desire and anger.

(7) The Five Fetters of the Upper Portion — there are two kinds of "upper portion": the form realm and the formless realm; with respect to these two upper portions the five fetters of the upper portion are stated. Either as fetters without distinction — craving for form, craving for the formless; or as fetters with distinction — for one who craves the higher meditative absorptions there is restlessness, for one who is conceited about the higher meditative absorptions there is conceit, for one who is ignorant regarding the higher meditative absorptions there is ignorance (avidyā).

(8) By being held fast by five kinds of non-faith-and-reverence, the mind is not supple, and one cannot grow the roots of the good: toward the right Dharma spoken by the Great Teacher, toward the higher training in precepts, the higher training in mind, and the higher training in wisdom, and toward one who rightly awakens-and-arouses, one who rightly instructs, one who rightly admonishes, and one's companions in the holy life — one has no faith-and-reverence.

(9) There are five obstructions to the "right vigor" that severs the afflictions: being glued to the meditative attainments and to the rebirth [they bring], being glued to gain-and-support and to reverence, heedlessness, evil wisdom, and a mind that is base-and-inferior or [beset by] overweening conceit.

(10) A person who cannot bear-patiently gives rise, toward his enemy-adversary, to five kinds of wrong conduct: first he raises up a mind of anger and an inclination of resentment-and-dislike; he delights and desires to destroy that one's kin-and-friends; he constantly desires to make that one give rise to grief-and-suffering and does widely things of no benefit; he ruins his own received pure precept-code (śīla); and by body, speech, and mind he much practices evil conduct. Through these five evil wrong conducts he is able to bring about three kinds of outflowing calamity in a later life, one kind of outflowing calamity in the present dharma, and one kind of maturational calamity in a later dharma — in this life he has many enemy-adversaries, his kin-and-friends grow estranged, and manifold grief-suffering and unlovable matters constantly appear before him; at the end of life he much gives rise to grief-and-remorse; and when life ends he topples and falls into an evil destiny. The opposite of this: one who is able to bear-patiently gives rise, toward his enemy-adversary, to five kinds of right conduct, and the superior benefit this brings about should be known accordingly.

(11) There are five dharmas that can generate all the grief-suffering of the present dharma and of a later dharma: the death-and-perishing of one's kin, the unreasonable loss of whatever wealth-and-treasure one has, and illness bound to the body (these three generate the grief-suffering of the present dharma); the breaking-and-transgressing of the precept-code, and the giving rise to evil wrong views by slandering everything (these two generate the grief-suffering of a later dharma). The five dharmas opposite to these can generate all the joy-and-happiness of the present dharma and of a later dharma.

(12) Although an arhat still presently pursues wealth-and-goods to support the body, and constantly makes use of them, he is able to transcend three kinds of wrong pursuit and two kinds of wrong use: he is able to surpass the three wrong pursuits that are drawn on by killing, stealing, and false speech, and he is able also to surpass the two wrong uses of wife-and-concubine and of hoarding-and-accumulating.

(13) One who cultivates-and-severs, by accomplishing five dharmas, cultivates practice by [skillful] means among the classes of the good according to his wish, and is also able swiftly to realize the ultimate penetrating knowledge: toward that which he cultivates-and-severs he has a sharp-and-keen loving-desire and practices in accord with the teaching; concerning whatever is his own he discloses it as-it-truly-is; his bodily strength is sound-and-strong; within the [skillful] means of cultivating continuously and without interval his mind is bold-and-keen; and he accomplishes the timely wisdom that penetratingly comprehends the marks of stilling, of rousing, and of equanimity.

(14) There are five "dharmas to be counteracted by disgust-and-turning-away" that can perfect liberation — dharmas within which, taking three kinds of folly as their basis, one gives rise to three inversions: the three follies are the folly regarding time-periods, the folly regarding stations, and the folly regarding intrinsic nature; the three inversions are reckoning the impermanent to be permanent, reckoning suffering to be pleasure, and reckoning the no-self to be a self; together with the seeking-out of gain-and-support and the hoping-for a long lifespan. To counteract these five dharmas-to-be-treated, one gives rise to five graspings-of-a-mark: toward the formations one grasps the mark of impermanence, and grasps also the mark of suffering; toward the dharmas one grasps the mark of no-self; toward food-and-drink one grasps the mark of loathsomeness; and toward the life-faculty one grasps the mark of premature death.

(15) There are five gateways for the right growth of the mind's liberation for those two [kinds of] superior practitioners who "cultivate concentration and cultivate wisdom." Four serve the practitioner superior in concentration and make him rightly understand the meaning of the Dharma: hearing noble discourse grounded in the truths; reciting the scriptures in a broad and clear voice; opening up and expounding the wondrous meaning for others; and, in a solitary place, carefully contemplating the Dharma heard. The fifth serves the practitioner superior in wisdom: toward craving-desire of an upper grade that powerfully disturbs the mind, he applies non-inverted contemplation as its counteraction.

(16) There are five [ways in which] one who cultivates the practice of contemplation is complete in both inclination and [skillful] means. Two complete inclination: giving rise to sharp-and-keen faith-and-understanding toward nirvāṇa, and giving rise to it toward awakening. Three complete the means: cultivating the practice of right knowledge without interval and with earnest gravity, cultivating tranquillity (śamatha), and cultivating insight (vipaśyanā). These two and three together make the five.

(17) There are five dharmas that make sentient beings receive the maturational [fruit] of loved and unloved action, that afflict body-and-mind, and that fully gather all sufferings: suffering, pleasure, grief, joy, and equanimity 〔the five feelings〕.

(18) By accomplishing the completeness of inclination and [skillful] means as before, and by not turning-back, one who cultivates the practice of contemplation is made capable of swiftly realizing the direct contemplation of the noble truths, and also of abiding well in the classes of the superior good.

(19) The Five Kinds of Parinirvāṇa — there are five differences in the place-of-rebirth of learners who "are apart from the desires of the desire-realm but whose remaining fetters are not yet exhausted": abiding in the intermediate existence, one is then able ultimately to attain parinirvāṇa 〔the intermediate-attainer〕; upon first receiving rebirth in the first meditative absorption, one attains parinirvāṇa 〔the birth-attainer〕; after receiving rebirth, with slight use of exertion the noble path appears before one and one attains parinirvāṇa 〔the effortless-attainer〕; with much use of exertion the noble path appears before one and one attains parinirvāṇa 〔the effortful-attainer〕; or, at the limit of the form realm up to the Highest-of-Form, one attains parinirvāṇa; or, at the limit of the formless realm up to the Summit-of-Existence, one is then able ultimately to attain parinirvāṇa 〔the upward-flowing-attainer〕.

(20) There are five differences in the place-of-birth of the non-returner who attains the fruit of "the interfused cultivation of the fourth meditative absorption": the places-of-birth that are the fruit of the meditative absorption of the lower grade, the middle grade, the upper grade, the upper-superior grade, and the upper-utmost grade 〔the Five Pure Abodes〕.

(21) There are five contemplating attentions of one who cultivates the practice of contemplation, which can make the afflictions of the three realms be forever severed, ultimate, and determined: although with deep-and-thick recollection he discriminates and ruminates over the mark of desire, yet within the desires he still does not enter into them, and his mind, moving of itself [without contrivance], relinquishes; and toward the mark of being-apart-from-desire, ruminating spontaneously, he is then able, his mind moving of itself, to enter into it. As it is with "the mark of desire and the mark of being-apart-from-desire," so too it is with "the mark of anger and the mark of non-anger," "the mark of harm and the mark of non-harm," "the mark that is born of the meditative attainments of form," "the mark that is born of the meditative attainments of the formless," and "the mark of nirvāṇa."

The Gate of Ascending to Six

The five kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated six kinds —

(1) The Six Marks and Eight Matters for Breaking the Self — relying on six marks, it proclaims the differences of eight kinds of sentient-being matters, in order to make beings who fall into the views of "a self, a sentient being, a living one" and the like enter into no-self: the difference of the matter of that-on-which-the-self-relies (relying on the eye and the other faculties), the difference of the matter of the object-realm (upon the objects of form and the rest), the difference of the matter of intrinsic nature, the difference of the matter of the cause of enjoyment (through contact), the difference of the matter of enjoyment (through feeling, the manifold enjoyment), the difference of the matter of accompanying speech (there arises accompanying speech such as "having such a name, such a clan, such a food," and so on), the difference of the matter of function (the doing of all dharmic and non-dharmic conduct), and the difference of the matter of hoping (toward lovable matters, hoping for union, long abiding, and increase; toward unlovable matters, hoping for non-union, non-abiding, and decrease). Among these differences of matters, one who is not yet well ripened-and-mature will then say there is a self; one who is already well ripened-and-mature — the deluded reckoning [of a self] does not arise at all.

(2) Toward the "Jewel and the training" there are six kinds of contempt, which can make the good dharmas not-yet-attained regress and the already-attained regress, so that one casts away the Buddha's holy teaching down to even a slight faith, and all is lost: toward the Jewels of the Buddha, the Dharma, and the Saṃgha, and the higher training in precepts, in mind, and in wisdom; because of an evil friend one obtains wrong-and-crooked admonition-and-instruction regarding the higher mind and wisdom, and because of evil speech one obtains nothing at all, and thereupon loses all good dharmas. The opposite of these is precisely the six dharmas of the white class.

(3) A sentient being's mind, operating together with unreasonable attention, has, toward the objects of form and the rest, six kinds of "even station" that are the basis of craving; and as with the even station of craving, so too are the uneven station that is the basis of anger and the neither-even-nor-uneven station that is the basis of delusion.

(4) The Six Constant Abidings — there are six dharmas that are the most-utterly-pure "turning of one's own basis," foremost-and-ultimate, without-interval and without-lack, undefiled, and constantly abiding in evenness: whether moving or abiding, one constantly abides in evenness among the forms cognized by the eye up to the dharmas cognized by the mind 〔the six constant abidings〕.

(5) The Six Elements — there are six dharmas that are, for the material faculties and their supporting-locations, that-on-which-they-accordingly-rely, unobstructing, guiding-and-sustaining, and that turn as masters within this-and-that rebirth: the four great elements, the element of space, and the element of consciousness. This element of consciousness is able, in the present, to accumulate-and-maintain the actions of merit and non-merit and to draw forth the loved and unloved fruit of the time-to-come; it is also able to appropriate the five kinds of material faculties on which consciousness relies, together with their supporting-locations, and make them not rot-and-decay; and further, through the mastering power of the consciousness born successively in the present dharma, it makes sentient beings turn differently within actions good, non-good, and indeterminate.

(6) The Six Unsurpassed Counteractions — there are three places that are hard for practitioners to transcend: transcending the lower realm subsumed under craving-desire, anger, harm, and displeasure; transcending the present-operation of all aspects-of-formation; and transcending the Summit-of-Existence. To transcend these three places-hard-to-transcend, there are six kinds of unsurpassed counteraction: the four immeasurables are the first counteraction, the markless-mind concentration is the second counteraction, and the forever-exhausting of self-conceit is the third counteraction 〔each being a pairing of a counteractant with what is to be transcended〕. Because one forever harms what is to be counteracted, all the concentrations are entirely fulfilled; because one well cultivates the counteraction, what is to be counteracted determinedly no longer operates. One who has already severed self-conceit is in the end not bound in mind by the doubt "am I ultimate, or not ultimate" — one who has doubt is certainly not apart from self-conceit, and one who is apart from self-conceit certainly has no doubt.

(7) The Six Roots of Dispute — mutually contradicting one another and doing what is displeasing, concealing one's evils, within one's own class taking more of the gain-and-support and grasping it as one's own, deceiving one another over robes and the rest, transgressing-and-overstepping the training-precepts, and grasping-and-attaching upside-down to the Dharma and to its meaning.

(8) There are six dharmas that can sever these roots of dispute: the bodily, verbal, and mental actions issuing from a mind of loving-kindness can sever the first two; sharing gain-and-support in common can sever the third and fourth; heading-toward the precept-code (śīla) in common can sever the fifth; and heading-toward right view in common can sever the sixth.

(9) The Six Supernormal Knowledges — there are six dharmas that can gather the ultimate awesome-virtue of all practitioners: the supernormal knowledges of [magical] states, of the divine ear, of past abodes, of others' minds, and of death-and-birth can gather awesome-virtue; the supernormal knowledge of the exhaustion of outflows can gather the ultimate.

(10) For one who has not yet attained the direct contemplation of the noble truths, there are, in brief, six kinds of dharmas that can obstruct the direct contemplation of the truths: as before, the three follies giving rise to the three inversions, the seeking-out of gain-and-support, and the hoping-for a lifespan; and, differing from these, taking delight in evil view, evil hearing, evil speaking, and evil discrimination among dharmas that are the site of favoring evil view, evil hearing, evil speaking, and evil discrimination — this delight most of all can toss-and-move the mind of the ordinary being and is most extremely an obstruction, but not for the noble one; therefore this is said to be in the "portion of clarity" and not in the "portion of the maturation of liberation."

(11) The Six Right Graspings-of-a-Mark — counteracting these obstructing dharmas, there are precisely six kinds of right grasping-of-a-mark: as before, the five kinds of grasping-of-a-mark, together with the grasping of the mark of the whole world as not-to-be-delighted-in.

(12) The Six Recollections — there are two kinds of "complete recollection of the six practices differentiated" that can, for one whose mind is sinking, rightly spur his mind and make it give rise to gladness: the complete recollection of taking-refuge has three practices (recollecting the Buddha, the Dharma, and the Saṃgha), and the complete recollection of realization has three practices (recollecting the practice heading toward nirvāṇa, the practice heading toward resources-and-wealth, and the practice heading toward rebirth in the heavens).

(13) There are six dharmas that, within the well-spoken Dharma-and-Vinaya, are established as unsurpassed and not held in common with the outsiders: seeing the Great Teacher, hearing the right Dharma, attaining pure faith, following-and-training in all the training-precepts, giving rise to a recollecting practice toward the Great Teacher (the Buddha is the Rightly-and-Fully-Awakened One, able to speak all dharmas, and so on at length), and, by bodily and verbal conduct, waiting-upon and making offerings to the Great Teacher.

(14) There are six dharmas that can make one who cultivates the practice of contemplation for the sake of exhausting craving-love determinedly realize-and-know "I now still have craving-love — it is not that I am without craving-love": binding-and-gathering the mind upon the objects of form up to the objects of dharma 〔testing the mind by the six objects〕.

(15) By six causes-and-conditions, one should know that "the actions are what is truly to be relied on, and it is not that clan-lineage is what is truly to be relied on": a person of base-and-inferior lineage also produces the non-good and goes to an evil destiny, also produces good action and goes to a good destiny, and is also able, in the present dharma, to attain parinirvāṇa; and the person of noble-and-superior lineage is likewise of these three kinds 〔hence one relies on action, not on clan-lineage〕.

The Gate of Ascending to Seven

The six kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated seven kinds —

(1) The Seven Factors of Awakening — there are seven dharmas that can awaken-and-comprehend the truths as-they-truly-are and perfect liberation: the class of insight (vipaśyanā) has three (discernment of dharmas, vigor, joy); the class of tranquillity (śamatha) has three (calm, concentration, equanimity); and mindfulness pervades both classes.

(2) The Seven Kinds of Person — established by faculty, fruit, and liberation: within the path-toward, by relying on dull and sharp faculties, are established the follower-through-faith and the follower-through-Dharma; within the path-of-fruit these two are named the faith-liberated and the seer-arrived; because there is liberation from the obstruction of concentration but not from the obstruction of the afflictions, the bodily-witness is established; because there is liberation from the obstruction of the afflictions but not from the obstruction of concentration, the wisdom-liberated is established; and because there is liberation from both the obstruction of concentration and the obstruction of the afflictions, the doubly-liberated-in-portion is established.

(3) By three causes-and-conditions and seven kinds of practice, a practitioner attains inward concentration of mind and rightly single-objecthood of mind: the causes-and-conditions of entering-in (worldly right view that knows there truly is giving and the like, that knows dwelling-at-home is cramped-and-dusty-defiled, and the right thought drawn on by renunciation), the causes-and-conditions of abiding (upholding right speech, right action, and right livelihood), and the causes-and-conditions of gathering-in (the right vigor and right mindfulness within the after-means attention-and-accordant-practice).

(4) The Seven Noble Riches — although the worldly ones who delight in seeking wealth delight in accumulating ordinary wealth, they have not attained the happiness that is born of the seven noble riches: the pure happiness operating together with faith, the happiness arisen from birth in a good destiny, the happiness of not-committing evils and having no remorse out of regard for one's own excellence, the happiness of not-committing evils and having no remorse out of regard for others' censure, the happiness operating together with right understanding of the Dharma and of the meaning, the happiness of resources-and-wealth not being lacking in a later life, and the happiness of awakening as-it-truly-is to the truth of the ultimate meaning. All such measureless, faultless happiness is not attained by those who seek worldly wealth; they attain only the faulty happiness of false imagination that is born of resources-and-wealth of the present dharma not being lacking.

(5) The Seven Powers of the Class of Māra-Delusion ↔ the Seven Powers — the seven kinds of powers of the class of Māra-delusion: hating-and-envying the holy teaching, the present-operation that can send one to an evil destiny and evil conduct, delighting-in-practicing the dharma that obstructs regard for one's own excellence, delighting-in-practicing the dharma that obstructs regard for others' censure, being unable to understand-and-comprehend the good and non-good, the faulty and faultless, the inferior and superior, the black and white, and the dharmas of conditioned origination, hoarding-and-accumulating goods with a stingy-defiled tainted mind, and a wisdom that is narrow-and-inferior with delusion increasing-and-spreading. If one can subdue these seven, that is precisely the seven powers, of faith and the rest, within the holy Dharma-and-Vinaya.

(6) The Dharmas of the Decline of the Right Dharma (the Three Losses) — the seven kinds of dharmas to be counteracted by the nirvāṇa of the ultimate-meaning Dharma, which can make the right Dharma decline and hide-away, are subsumed under three losses: the loss of use (delighting in seeking the fine-and-good regarding robes and the rest, seeking much, and manifold use), the loss of higher inclination (a mind that does not have faith-and-understanding toward the path and toward the fruit-of-the-path, nirvāṇa), and the loss of [skillful] means (indolence, loss of mindfulness, distraction of mind, and evil wisdom). The loss of use is of the class of the unwholesome root of craving; the loss of inclination and of [skillful] means is of the class of the unwholesome root of delusion. The opposite of these is precisely the seven dharmas of the white class.

(7) The Dharmas of the Long-Abiding of the Right Dharma — the seven kinds of dharmas of the class of the nirvāṇa of the ultimate-meaning Dharma, which can make the right Dharma not-regress and long-abide: the wisdom attained through hearing, the wisdom attained through reflection, the wisdom attained through cultivation, a basis not injured by evil conditions, rightly seeking wealth-and-Dharma, being without overweening conceit, and being able well to discriminate the person to whom offerings may or may not be made. By the wisdom-of-hearing one can rightly understand-and-comprehend the not-yet-comprehended meaning; by the wisdom-of-reflection one can well ruminate over the meaning not-yet-well-determined; by the wisdom-of-cultivation one severs the afflictions; because one is not injured by evil conditions one is capable of cultivating-and-severing; because one rightly seeks wealth-and-Dharma one swiftly realizes penetrating knowledge; because one is without overweening conceit one does not give rise to delight-and-satisfaction at the lower grade of what is realized; and because one is able to discriminate persons, one neither delights in drawing near nor makes offerings to people merely of worldly wisdom or great worldly merit, but delights only in drawing near and making offerings to those of little desire.

(8) The Seven Abodes of Consciousness — there are seven kinds of places-of-rebirth for sentient beings, in which the consciousnesses of the reborn sentient beings appear-before-them and abide in continuity; within the three realms, only the evil destinies, the non-perceiving sentient beings, and the station of neither-perception-nor-non-perception are excepted (because the evil destinies are utterly to be loathed, because for the non-perceiving sentient beings the turning-consciousness altogether does not operate, and because at the station of neither-perception-nor-non-perception operating and not-operating are undetermined — none of these is established as an abode of consciousness). "Various bodies" means bodies of differing classes; "various perceptions" means perceptions of differing classes; the opposite of these is named "a single kind of body, a single kind of perception." From the Brahmā world down, the bodily forms are of differing classes, and the produced bodily forms have differences of manifold color-and-mark. When the Brahmā-multitude first receive rebirth in the Brahmā world, they think "we were all born of the Great Brahmā," and the Brahmā-king thinks "all the Brahmā-multitude were born of me," and therefore their perception is not of a differing class 〔various bodies, a single perception〕. From the second meditative absorption upward, because the bodily radiance of the gods illumines equally, they are named "a single kind of body"; and among the multitude of the Radiant-Sound heaven, those born earlier and later, by beholding the fierce flames of the Brahmā world burning-and-blazing, then have the perceptions of fright and of no-fright, and therefore among them there are perceptions of a differing class 〔a single kind of body, various perceptions〕.

(9) The Seven Coarse-and-Heavies — there are seven kinds of coarse-and-heavy that pervasively gather all the coarse-and-heavy of the class of afflictions: the coarse-and-heavy of the class of craving and anger regarding the inferior element; the coarse-and-heavy of the class of craving regarding the middle and the fine elements; and the coarse-and-heavy of the class of conceit, ignorance, view, and doubt regarding the inferior, middle, and fine elements.

(10) The Seven Faults of the Outsiders ↔ the Seven Faultlessnesses of the Well-Spoken — within the evil-spoken Dharma-and-Vinaya of the outsiders there are seven faults: the fault of understanding, the fault of conduct, the fault of basis, the fault of contemplation, the fault of effort, the fault of the higher mind, and the fault of the higher wisdom. Though the outsiders hear-and-uphold a little, they constantly follow the four inversions; whenever they raise up discourse it is solely to malign others, escape reproach, and seek victory — hence the understanding they produce is all faulty; the prohibitions-and-precepts they receive are subsumed under wrong models and wrong livelihood and cannot make them themselves come forth-and-escape — hence they are faulty; the teachers-and-friends they serve speak only of the inverted path — hence they are faulty; whatever contemplation they have wrongly seeks coming-forth-and-escape and injures the mind — hence it is faulty; whatever effort they have is apart from [skillful] means — hence it is faulty; their higher mind is subsumed under the higher meditative absorptions [beset] by lost-mindfulness, craving, conceit, ignorance, and doubt — hence it is faulty; their higher wisdom is ruined by the sixty-two views — hence it is faulty. The opposite of these: within the well-spoken Dharma-and-Vinaya there are seven kinds of faultless matter.

(11) The Seven [Ways of] Settling Disputes — there are seven dharmas that make the disputed matters of transgression raised among the bhikṣus come to rest (the remainder, as will be stated in the "Section on the Gathering of Matters"): awakening-and-clarifying the present matter of a disputed transgression, awakening-and-clarifying a past matter of a disputed transgression through lost-mindfulness, awakening-and-clarifying a matter of a disputed transgression [committed while] not in control [of oneself], ruminating-and-investigating a matter of a disputed transgression, deciding-and-selecting a matter of a disputed transgression, self-repenting a matter of a disputed transgression, and the matter of a disputed transgression established by [the rule of] patience-and-shame whereby the two assemblies raise the offense one against another.

The Gate of Ascending to Eight

The seven kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated eight kinds —

(1) The Eightfold Noble Path · the Three Cultivations — there are three kinds of cultivation, subsumed under the eightfold noble path, which make the bhikṣu ultimately sever the fetters: the cultivation of precepts, the cultivation of concentration, and the cultivation of wisdom. Right speech, right action, and right livelihood are named the cultivation of precepts; right mindfulness and right concentration are named the cultivation of concentration; right view, right thought, and right vigor are named the cultivation of wisdom.

(2) The Eight Persons — by the mastering power of right [skillful] means and of the fruit, the eight kinds of person of the pure class are established: those practicing the four path-towards, and those abiding in the four fruits.

(3) The Eight Marks of Giving — there are two kinds of giving, differentiated by eight marks: faulty giving and faultless giving. The former seven kinds of giving are named faulty: giving injured by indolence, giving not according to what one wishes (one with a defiled mind gives out of fear of poverty and hope for riches), yearning-back over the past, hoping-for the future, having the fault of contempt-and-arrogance, hoping-and-seeking riches-and-happiness, and seeking to be known-and-heard-of by others — hence they are faulty. Faultless giving: giving that dedicates toward nirvāṇa, that is for the sake of the provisions for it, that is with an undefiled mind for the sake of going to a good destiny, and that is practiced for the sake of attaining great wealth.

(4) Indolence / Vigor at the Eight Times — relying on four situations, entering into indolence and not arousing vigor at eight times, is of the class of indolence rather than the class of vigor: relying on the situation of begging food, the situation of things-to-be-done, the situation of wandering-about, and the situation of the un-even element. The eight times are: the time when, having eaten much fine food, the body is heavy-and-sinking; the time when, having eaten little coarse-and-poor food, the body is weak-and-worn; the time when, about to do what is to be done, one guards-and-spares one's strength; the time when, having already done what was to be done, the body is weary-and-tired; the time when, about to wander about, one guards-and-spares one's strength; the time when, having already traveled a long road, the body is weary-and-tired; the time when one is being bound-and-troubled by the suffering of illness; and the time when, the illness having already healed, one fears it may break out again. This class, until it meets [the situation for] the basis of indolence, resembles a little vigor; but having met it, it swiftly arouses indolence — hence it is named the class of indolence. The opposite of this: one who, also relying on the four situations, arouses diligent vigor at the eight times can subdue indolence and is named the class of diligent vigor. Even after meeting a basis for indolence, such a person can still arouse diligent vigor; how much more so when no such basis is present.

(5) The Eight Lovable Causes-of-Birth — there are eight kinds of lovable causes-of-birth subsumed under right aspiration, which can make one who, toward the pleasures of the desires, [seeks] higher birth and does not seek to be forever apart from desire, be born in eight kinds of lovable places-of-birth: aspiring to a low-and-humble class among humans while cultivating the two meritorious action-matters of small giving and precepts; and likewise aspiring to a noble-and-honored class among humans, to the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight-in-Emanation, and the Heaven of Mastery-over-Others'-Emanations, while cultivating the two meritorious action-matters of small giving and precepts.

(6) The Four Assemblies — by four causes-and-conditions the four assemblies of the Tathāgata are established in the human destiny: because [each is] most-superior, because the world commonly agrees [them] to be fields-of-merit, because they use resources-and-wealth not depending on others, and because they cast away all worldly resources-and-wealth; and by three causes-and-conditions the four assemblies are established in the heavenly destiny: because of the limit-of-the-ground, because of the limit-of-the-desire-realm, and because of the limit-of-verbal-conduct.

(7) The Eight Worldly Dharmas — when one turns within the three situations of the world, one is constantly touched by eight dharmas: the situation of the pleasures-of-desire (in turning one either touches gain or touches non-gain); the situation of effort (either pleasing-to-the-mind or not-pleasing-to-the-mind; in the position behind-one's-back one touches disparagement and praise, in the position present-before-one one touches commendation and ridicule); and the situation of the manifold-conditions (whether by the manifold conditions of suffering-and-pleasure of a former life or of the present dharma, one touches suffering and pleasure).

(8) The Eight Liberations-by-Resolve (Including the Three Dominant Bases) — the eight liberations-by-resolve can draw forth the various noble supernormal knowledges and the most-superior abiding of the non-returner or the arhat: the liberation-by-resolve of the not-yet-subdued inward form-perception, of undefiled outward form (the first); the [liberation-by-resolve of] the already-subdued inward form-perception (the second); and the foremost equanimity-liberation-by-resolve regarding pure-impure non-dual form (the third) — these three liberations attain mastery over all form, and can then draw forth the various noble supernormal knowledges not held in common with the ordinary being. The five liberations-by-resolve of the boundlessness of space, the boundlessness of consciousness, nothing-whatever, neither-perception-nor-non-perception, and the subtle-subtle spontaneous mind, cultivated well in sequence, can draw forth the most-superior abiding of the attainment of the cessation of perception-and-feeling and the rest. Again, [as for] contemplating the various forms and [contemplating] as one has contemplated: cultivating within the first three liberations is precisely the three dominant bases subsumed under the after-means path of the three liberations: contemplating outward various forms as small or great, as good or evil, as inferior or superior, means contemplating the presently-attained form that is not the range of concentration; and by taking as object the attention that is the range of concentration one does not manifest [it] in manifold [ways] — hence it is named "dominant." Within the range of concentration, the practice of tranquillity (śamatha) is named "knowing," and the practice of insight (vipaśyanā) is named "seeing"; as within the range of concentration one either knows or sees, so, having ruminated-and-investigated and having discerned that form, one likewise contemplates the various forms within the outward-perceived that is not the range of concentration.

The Gate of Ascending to Nine

The eight kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated nine kinds —

(1) The Nine Fetters — as will be broadly established in the "Section on the Gathering of Matters."

(2) The Nine Abodes of Sentient Beings — there are nine kinds of sentient beings [in their] places-of-rebirth who receive rebirth, dwelling-together in this-and-that place: namely, within the three realms excepting the evil destinies (because [those] are places to be loathed), as has already been stated before.

The Gate of Ascending to Ten

The nine kinds of things-to-be-known-in-the-Buddha's-teaching have already been stated. Next are stated ten kinds —

(1) The Ten Totalities — one should know these are precisely the accomplishment brought about by the liberations; the remaining liberations, dominant bases, and totalities will be broadly differentiated in the "Section on the Gathering of Matters."

(2) The Ten Factors of the Adept — one should know these are subsumed under the five aggregates of the adept: the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge-and-vision of liberation.

Subsumed under the Site of the Inner Science

Thus have been stated the ten kinds of things-to-be-known-in-the-Buddha's-teaching; and together with the things-to-be-known-in-the-Buddha's-teaching stated before, one should know that all are subsumed under the "Site of the Inner Science."

Teaching arc: the net of ascending enumeration, from the fetters-of-five up to ten, grows denser all the way, and at last closes off with the single sentence "all are subsumed under the Site of the Inner Science." This unit is meant to let you see: the two aggregations of the defiled and the pure in ascending-to-five, and the five kinds of parinirvāṇa; the great function of the element of consciousness in ascending-to-six; the three wisdoms standing at the head of the long-abiding of the right Dharma in ascending-to-seven; the liberations-by-resolve reaching over to the Stage of Meditative Equipoise in ascending-to-eight — until, at ascending-to-ten, the Inner Science is complete, and everything the Buddha sets forth lies within this net. All that is expounded is the treatise's own and the ancient masters' own explanations; not one meaning is added.

Tying the Net to Its Peak: From Five to Ten, the Inner Science Closes Off Here

The previous unit (ascending-to-two through ascending-to-four) has already tied more than half the net of the Abhidharma. This unit then continues upward: ascending to five, six, seven, eight, nine, and ten — and when the count reaches ten, at the point where the mesh of the net is densest, the treatise closes off with a single sentence: 「如是已說十種佛教所應知處……當知皆是內明處攝」 tr. "Thus have been stated the ten kinds of things-to-be-known-in-the-Buddha's-teaching … one should know that all are subsumed under the Site of the Inner Science" 〔this treatise〕.

This closing-off is weighty. It answers back to that judgment of higher-and-lower given earlier in the "first three marks of the Inner Science": that among the five sciences the Inner Science 「為最為勝，由四清淨」 tr. "is the most and the highest, by reason of the four purities" 〔the Section on Ascertainment〕. Why is it the highest? One has only to look at this net to understand — everything the Buddha sets forth, from the five aggregates to nirvāṇa, from the worldly to the world-transcending, can all be gathered, by the numbers from two to ten, into this one Site, the "Inner Science." The other four sciences — medicine, grammar, logic, and craft — each governs a single corner; only the Inner Science gathers up, exhaustively, every meaning of the defiled and the pure.

The Eye of Ascending-to-Five: The Two Aggregations of the Defiled and the Pure, the Five Fetters, the Five Kinds of Parinirvāṇa

Ascending-to-five is deep from the moment it opens its gate: the five "aggregations of formations trailed after by the coarse-and-heavy of the class of craving-desire and subsumed under the defilement of continued flowing-turning" — the support-and-object (form), the receiving-and-experiencing (feeling), the discriminating-and-grasping-of-marks (perception), the exerting-of-a-function (formations), and the discerning (consciousness) — are precisely the five aggregates; and that which is "the opposite of these" is precisely the five aggregates that are apart-from-desire, of cessation-and-return, and subsumed under the pure. One and the same five aggregates: as they are trailed after by the coarse-and-heavy of craving-desire they flow-and-turn, and as they are apart from craving-desire they cease-and-return; the pivot of flowing-turning and of cessation-and-return lies just here, between the defiled and the pure of this single aggregation.

Further down, the five fetters of the lower portion (the view of a real self, the grasping of precepts-and-prohibitions, doubt, craving-desire, anger) bind the desire-realm fast, and the five fetters of the upper portion bind the form and formless realms fast — and the treatise further makes a fine judgment: craving for form and craving for the formless are "fetters without distinction," while the restlessness, conceit, and ignorance (avidyā) of the higher meditative absorptions are "fetters with distinction". Further down again, the five kinds of parinirvāṇa (the intermediate-attainer, the birth-attainer, the effortless-attainer, the effortful-attainer, the upward-flowing-attainer) lay out the five differences of the time-period in which the non-returner realizes nirvāṇa. When the wisdom-of-hearing reads to this point, the coordinates of the five aggregates, the five fetters, the five kinds of parinirvāṇa — of the defiled and the pure, and of the noble stations — have all been set up.

The Eye of Ascending-to-Six: The Great Function of the Element of Consciousness

What most deserves a pause within ascending-to-six is the element of consciousness among the "six elements." The treatise says the six dharmas — the four great elements, the element of space, the element of consciousness — are that on which the material faculties accordingly rely, unobstructingly guiding-and-sustaining them; and the one dharma, the element of consciousness, 「能於現在積集任持福非福業，能引當來愛非愛果，亦能執持識所依止五種色根及所依處，令不爛壞」 tr. "is able, in the present, to accumulate-and-maintain the actions of merit and non-merit, is able to draw forth the loved and unloved fruit of the time-to-come, and is also able to appropriate the five kinds of material faculties on which consciousness relies, together with their supporting-locations, and make them not rot-and-decay" — accumulating-and-maintaining action, drawing-forth the fruit-to-come, appropriating the faculty-body and keeping it from ruin. What consciousness is as a great function, the treatise says here plainly: it is not merely discerning, but is the root that maintains action, draws forth fruit, and appropriates the body. When the wisdom-of-hearing keeps this one stroke in mind, then, later, when the wisdom-of-cultivation reaches through toward the deep meaning of mind-and-consciousness, it will have this buried thread ready.

Besides this, ascending-to-six has also the six unsurpassed counteractions (by the four immeasurables, the markless-mind concentration, and the forever-exhausting of self-conceit, to transcend the three places-hard-to-transcend of the desire-realm, the present-operation of aspects-of-formation, and the Summit-of-Existence), and the six recollections (the three practices of taking-refuge in the Three Jewels, and the three practices of heading-toward nirvāṇa, toward resources-and-wealth, and toward rebirth in the heavens) — each one an item that the wisdom-of-hearing ought to recognize.

The Eye of Ascending-to-Seven: The Seven Abodes of Consciousness, and the Three Wisdoms at the Head of the Long-Abiding of the Right Dharma

Ascending-to-seven has two places that most deserve looking at.

One is the seven abodes of consciousness — 「有七種有情受生處所，於彼受生有情諸識現前相續而住」 tr. "there are seven kinds of places-of-rebirth for sentient beings, in which the consciousnesses of the reborn sentient beings appear-before-them and abide in continuity". The treatise makes a fine judgment of the sameness and difference of their bodies and their perceptions: from the Brahmā world down the bodily forms are of differing classes; when the Brahmā world first receives rebirth, the Brahmā-multitude think "we were all born of the Great Brahmā" and the Brahmā-king thinks "all the Brahmā-multitude were born of me," and therefore their perception is without difference (various bodies, a single perception); from the second meditative absorption upward, because the bodily radiance illumines equally, they are a single kind of body, but among the multitude of the Radiant-Sound heaven those born earlier, "beholding the fierce flames of the Brahmā world burning-and-blazing," then have the differing perceptions of fright and no-fright (a single kind of body, various perceptions). On this point the ancient masters both cite the judgment of body-and-perception in the eighth [fascicle] of the Abhidharmakośa 〔Kuiji · Dunlun〕. Consciousness "abiding in continuity" in seven places is precisely the groundwork for probing, later, the continuity of mind-and-consciousness.

The other is the seven dharmas of the "long-abiding of the right Dharma": the treatise lists the wisdom attained through hearing, the wisdom attained through reflection, and the wisdom attained through cultivation as the first three — and this is exactly the position of this very stage (What is Attained through Hearing) itself: that the right Dharma long-abides and does not regress has its root in the three wisdoms; and the beginning of the three wisdoms is precisely the "hearing" established in this stage. When the Inner Science reaches this point, it is as though it points to itself and says: this one Site of mine is just where the lifeline of the long-abiding of the right Dharma is bound.

The Eye of Ascending-to-Eight: The Liberations-by-Resolve Reaching over to the Stage of Meditative Equipoise

Ascending-to-eight gathers the framework-bones of the path of cultivation most neatly: the eightfold noble path is divided into the three cultivations of precepts (right speech, action, livelihood), concentration (right mindfulness, concentration), and wisdom (right view, thought, vigor); the eight persons are precisely those practicing the four path-towards and abiding in the four fruits. What especially deserves looking at is the "eight liberations-by-resolve" — the treatise says they 「能引諸聖神通及最勝住」 tr. "can draw forth the various noble supernormal knowledges and the most-superior abiding," that the five liberations-by-resolve, cultivated well in sequence, 「能引想受滅等至最勝住」 tr. "can draw forth the most-superior abiding of the attainment of the cessation of perception-and-feeling," and that the after-means path of the first three liberations subsumes the "three dominant bases". These eight liberations-by-resolve, the three dominant bases, and the cessation of perception-and-feeling (the attainment of cessation) are precisely the eight liberations, the eight dominant bases, and the attainment of cessation that the Stage of Meditative Equipoise (Stage 06) broadly clarifies — the wisdom-of-hearing marks their names here, and the concentration-stage broadens their practice. The stage of hearing and the stage of cultivation are, on this one gate, joined tenon-to-mortise.

Ascending-to-Nine and Ascending-to-Ten: The Net Tied to Its Peak, Mostly Pointing to the Section on the Gathering of Matters

For ascending-to-nine (the nine fetters, the nine abodes of sentient beings) and ascending-to-ten (the ten totalities, the ten factors of the adept), the treatise speaks very sparingly: the nine fetters 「如攝事分當廣建立」 tr. "will be broadly established in the Section on the Gathering of Matters," and the liberations, dominant bases, and totalities 「如攝事分當廣分別」 tr. "will be broadly differentiated in the Section on the Gathering of Matters" — handing the broad explanation over to the later "Section on the Gathering of Matters." Only the ten factors of the adept the treatise itself points out plainly: they are precisely the "five aggregates of the adept" — precepts, concentration, wisdom, liberation, and the knowledge-and-vision of liberation, the fivefold virtue-and-merit that is perfected at the station of the adept. The net is tied up to ten and there it stops, and the last item falls upon the perfection of "the adept" — exactly the finest way for a "net of the knowable" to bring itself to a close.

Carrying Forward

Ascending-to-five through ascending-to-ten fill in, by the numbers, the net of the Abhidharma — the defiled-and-pure of the five aggregates, the fetters, the parinirvāṇas, the great function of the element of consciousness, the seven abodes of consciousness, the three wisdoms, the eight liberations-by-resolve, and the five aggregates of the adept — and close it off with "all are subsumed under the Site of the Inner Science," bearing witness to the Inner Science being the highest of the five sciences. Among the items in the net, the nine fetters, the liberations-dominant-bases-totalities, and the seven [ways of] settling disputes the treatise itself points to the "Section on the Gathering of Matters" for their broad explanation; the eight liberations-by-resolve and the three dominant bases the Stage of Meditative Equipoise broadly practices; and the seven abodes of consciousness the ancient masters cite the Abhidharmakośa to judge in detail. The wisdom-of-hearing having finished tying the net, the wisdom-of-reflection and the wisdom-of-cultivation, relying on this net, raise up contemplation and reach realization — and the "highness" of the Inner Science, at this point, comes to rest, word by word, upon solid ground.