瑜伽師地論 聲聞地 · 第二瑜伽處 · 瑜伽修 · 三十七菩提分

The "cultivation" of the second yoga-station. A staircase from taming the mind to realizing the fruit: the four foundations of mindfulness → the four right exertions → the four bases of supernormal power → the five faculties and five powers → the seven awakening-factors (path of seeing) → the eightfold noble path (path of cultivation · arhat). The point of the eye: the four foundations of mindfulness cure the four inverted views · the five faculties and five powers, by the simile of drilling for fire, give rise to the four wholesome roots.

In one line: the cultivation of yoga = the cultivation of conceptions (conception of perils / of severance-dispassion-cessation / the up-and-down conception of the calm-abiding class / the before-and-after conception of the insight class) + the cultivation of the factors of awakening (the thirty-seven factors of awakening). The thirty-seven = the four foundations of mindfulness (body, feeling, mind, phenomena · curing the four inverted views of pure, pleasant, permanent, self) · the four right exertions (exertion of restraint / severance / cultivation / guarding · severing the evil, giving rise to the good) · the four bases of supernormal power (the concentrations of will, effort, mind, investigation + the eight abandoning-practices 〔= the four yogas〕· the "base of supernormal power" glossed as "able to go and able to return") · the five faculties · the five powers (able to give rise / hard to subdue · matched to the four factors of stream-entry / the right exertions / the foundations of mindfulness / the meditative absorptions / the noble truths · the simile of drilling for fire gives rise to the four wholesome roots of warmth, summit, acceptance, supreme worldly dharma) · the seven awakening-factors (three classes · path of seeing · seeing the traces of the noble truths) · the eightfold noble path (three aggregates · path of cultivation · the discipline beloved of the noble ones · that without doing / that abiding in doing · attaining arhatship). It receives the sixteen excellent practices of the previous sub-unit (breath-contemplation → the four foundations of mindfulness) and opens onto the fruit of cultivation (13-02-05, the four fruits of the śramaṇa).

Three Points of the Eye

1. The four foundations of mindfulness cure the four inverted views (the eye) 〔T30 0440b · Dunlun, T42 0456c〕: the foundation of mindfulness of body cures "reckoning the impure as pure" (the four charnel-ground corpse-transformations · carrying on from 13-02-02) · the foundation of mindfulness of feeling cures "reckoning the painful as pleasant" · the foundation of mindfulness of mind cures "reckoning the impermanent as permanent" (mind arises and ceases moment by moment) · the foundation of mindfulness of phenomena cures "reckoning the selfless as self" (the aggregates are only their particular and shared characteristics). The four preponderant contemplations of the Notes on the Treatise: in body preponderantly contemplate impurity / in feeling preponderantly the painful / in mind preponderantly the impermanent / in phenomena preponderantly the selfless. It also removes the four confusions (about the self's basis / receiving / grasping a self in mind-mentation-consciousness / the matter that can defile and purify). Body 35 characteristics · feeling 21 (or 9) · mind 20 · phenomena 20 of the black and white, defiled and pure. As for the intrinsic nature of the foundations of mindfulness, the Great Vehicle takes the two dharmas of mindfulness and wisdom · the Lesser Vehicle takes only a single item (Dunlun, wisdom only / Kuiji, mindfulness only) (ancient masters · recorded only).

2. The five faculties and five powers · the simile of drilling for fire gives rise to the four wholesome roots (the eye · the stage of applied practice) 〔T30 0441a–b〕: the five faculties (able to give rise · governing) and the five powers (hard to subdue · crushing the armies of māra · by whom cannot they be subdued = no deva, māra, śramaṇa, brahmin, or worldly one is able to draw away or seize this pure faith) are matched to the four factors of stream-entry / the four right exertions / the four foundations of mindfulness / the four meditative absorptions / the four noble truths. The simile of drilling for fire: the lower wood gives rise to warmth (warmth · the antecedent sign of the uncontaminated fire that burns the afflictions) → the heat-vapor rushes upward (summit) → smoke rises (acceptance conforming to the truths) → a flameless fire flows forth (supreme worldly dharma) → the fire sends forth a fierce blaze (the world-transcending uncontaminated holy dharma given rise to without interval by the five faculties and powers subsumed under the supreme worldly dharma). The four bases of supernormal power: the concentrations of will, effort, mind, investigation + the eight abandoning-practices (will, spurring-on, faith, tranquillity, mindfulness, right knowing, intention, equanimity = the four yogas · formerly named the eight provisions for action); the "base of supernormal power" glossed as "just as one who has feet can go and return · able to realize the world-transcending dharma · the dharma is named supernormal · what can reach it is named foot."

3. The seven awakening-factors are the path of seeing · the eightfold noble path is the path of cultivation · the discipline beloved of the noble ones (the path of realization) 〔T30 0441c–0442a〕: the seven awakening-factors are subsumed under three classes (discernment-of-dharmas, effort, joy = insight · tranquillity, concentration, equanimity = calm-abiding · mindfulness = all-pervading) · to obtain them first is named "seeing the traces of the noble truths" (path of seeing · severing the view-cut afflictions). The eightfold noble path is subsumed under three aggregates (view, thought, effort = wisdom · speech, action, livelihood = discipline · mindfulness, concentration = concentration) · severing the cultivation-cut afflictions · attaining arhatship; the discipline beloved of the noble ones = the noble ones through the long night loving and delighting in the restraint of "not speaking falsely / harming life / stealing / sexual misconduct / wrong livelihood" (ancient masters: the uncontaminated discipline concomitant with the path · the restraint of not-doing); the eightfold noble path is set up altogether as that without doing (speech, action, livelihood) / that abiding in doing (calm-abiding and insight). 〔Ancient masters, recorded only: the seven awakening-factors are the path of seeing, the eightfold rightness the path of cultivation · the Notes on the Treatise on cultivation-and-seeing paths speaks following the aspect · the actual number of the thirty-seven factors is ten in the Abhidharmakośa, nine in the Great Vehicle.〕

Appended note: it receives 13-02-02 the sixteen excellent practices of the mindfulness of in-and-out breathing (breath-contemplation → the four foundations of mindfulness) · receives 13-02-03 the three excellent trainings (the further cultivation of the five faculties and powers as the higher training in mind and in wisdom) · the four attentions; it opens onto the fruit of cultivation (13-02-05, the four fruits of the śramaṇa). The thirty-seven factors · curing the four inverted views · the applied practice of the four wholesome roots · the two paths of seeing and cultivation = the shared track of the later Consciousness-Only path of cultivation. The ancient masters give it in twofold detail: Dunlun's Notes on the Treatise, fascicle seven 〔T42 0453c19–0460a05 · the four sentences on the cultivation of conceptions · what "foundation of mindfulness" means · the gloss of the naming of the base of supernormal power · the two governing senses of the five faculties · the four wholesome roots of the faculties and powers · the seven awakening-factors and equal-awakening · the three aggregates of the eightfold noble path · the discipline beloved of the noble ones · Jing / Tai / Kuiji / Bei / the Tripiṭaka-master / Master Zhan〕; Kuiji's Concise Compendium, fascicle eight 〔T43 0115b16–0117b22 · the four foundations of mindfulness in detail · the four right exertions · the four bases of supernormal power · the five faculties · the seven awakening-factors and other terms; the cultivation of conceptions / the five powers (a separate heading) / the discipline beloved of the noble ones are wanting, being gathered in the Compendium on the Abhidharma〕. The doctrinal opening-out is seen in the ⟨Exposition⟩.

The "cultivation" of the second yoga-station. The cultivation of yoga is of two kinds: the cultivation of concepts (cultivating the various counteracting concepts) and the cultivation of the factors of awakening (cultivating the thirty-seven factors of awakening). This subsection is the backbone of the śrāvaka's practice and realization — the four foundations of mindfulness · the four right exertions · the four bases of psychic power · the five faculties · the five powers · the seven awakening-factors · the eightfold noble path, together with the discipline beloved of the noble ones. The technical terms are kept as of old, each phrase rendered into today's language; no doctrinal exposition is added, no treatise is cited, no Sanskrit is annotated; where the treatise-text is condensed, the fuller sense is restored within 〔brackets〕.

I. The Cultivation of Concepts

What is the cultivation of yoga? There are two kinds: the cultivation of concepts, and the cultivation of the factors of awakening.

What is the cultivation of concepts? When cultivating the mundane path, one cultivates the perception of peril regarding all lower grounds. When cultivating the path to nirvāṇa, one sees the supremely peaceful qualities of the element of severance, the element of dispassion, and the element of cessation, and cultivates perceptions of severance, dispassion, and cessation. When cultivating tranquillity, one cultivates the upward-and-downward perception belonging to the tranquillity class. When cultivating insight, one cultivates the before-and-after perception belonging to the insight class.

What is the upward-and-downward perception? One observes this body as it stands and in the manner one resolves to contemplate it: from above the crown of the head down to the soles of the feet, it is filled with many mixed kinds of impurity—the hair of the head, body hair, nails, teeth, and all the other substances explained above. This is named the upward-and-downward perception.

What is the before-and-after perception? With diligent earnestness, one takes up, reflects on, comprehends, and penetrates the contemplated sign. Standing, one observes sitting; sitting, one observes lying down; or, in the later activity, one observes the earlier activity. This displays how insight observes dependently arisen formations in the past, present, and future.

"Standing, one observes sitting" means that present attention observes future formations. Why? The present phase of attention has already arisen and is therefore called "standing." The future phase to be known has not yet arisen but is about to arise and is therefore called "sitting."

"Sitting, one observes lying down" means that present attention observes past formations. Why? The present phase of attention is about to cease and is therefore called "sitting." The past phase to be known has already passed away and is therefore called "lying down."

"In the later activity, one observes the earlier activity" means that present attention observes the immediately preceding attention that has just ceased. Why? The grasped attention that arose and immediately passed away is called the earlier activity. The newly arising grasping attention that takes the immediately preceding, now-ceased attention as its object is called the later activity.

Thus, for the cultivation of tranquillity and insight, one cultivates the surpassing perception of luminosity belonging to these two classes. This is named the cultivation of concepts.

II. The Cultivation of the Factors of Awakening — the Thirty-Seven Factors of Awakening

What is the cultivation of the factors of awakening? It is to draw near to and accumulate the thirty-seven factors of awakening, cultivating them, repeatedly practicing them, and cultivating them abundantly. This is named the cultivation of the factors of awakening. What are the thirty-seven factors? They are the four foundations of mindfulness, four right exertions, four bases of spiritual power, five faculties, five powers, seven awakening factors, and eightfold noble path.

　The four foundations of mindfulness are: first, mindfulness of the body; second, mindfulness of feeling; third, mindfulness of mind; fourth, mindfulness of dharmas.

　The four right exertions are: first, regarding already-arisen evil and unwholesome dharmas, to generate zeal, spur oneself on, exert diligent effort, brace the mind, and hold the mind so as to sever them; second, regarding not-yet-arisen evil and unwholesome dharmas, to apply the same effort so that they do not arise; third, regarding not-yet-arisen wholesome dharmas, to apply it so that they arise; fourth, regarding already-arisen wholesome dharmas, to apply it so that they abide, are not forgotten, are cultivated to completion, are repeatedly cultivated, increase, and become vast.

　The four bases of spiritual power are: first, the base of spiritual power accomplished by the concentration of aspiration and exertions of severance; second, that accomplished by the concentration of effort; third, that accomplished by the concentration of mind; fourth, that accomplished by the concentration of investigation.

　The five faculties are faith, effort, mindfulness, concentration, and wisdom. The five powers are the powers of faith, effort, mindfulness, concentration, and wisdom.

　The seven awakening factors are mindfulness, investigation of dharmas, effort, joy, tranquillity, concentration, and equanimity.

　The eightfold noble path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

(a) The Four Foundations of Mindfulness

The foundation of mindfulness of the body. First the question: What is the body? What is "abiding in the observation of the body along the body"? What is mindfulness? What is a foundation of mindfulness? 　The marks of the body, briefly, are of thirty-five sorts: the inner body, the outer body, the body included among the faculties, the body not included among the faculties, the body reckoned as a sentient being, the body not reckoned as a sentient being, the body co-arising with grossness, the body co-arising with pliancy, the producing body, the produced body, the mental body, the material body, the body of a hell-being, the body of an animal, the body of the ancestral land, the human body, the divine body, the body with consciousness, the body without consciousness, the middling body, the manifest body, the altering body, the unaltering body, the female body, the male body, the body of a paṇḍaka, the body of a friend, the body of a non-friend, the neutral body, the inferior body, the middling body, the excellent body, the infant body, the young body, and the aged body — these are the differentiations of the marks of the body. 　What is abiding in observation of the body along the body? In brief it has three forms: wisdom born of hearing, reflection, and cultivation with the body as their predominant basis. Through these three forms of wisdom, one correctly observes and investigates every body and every bodily mark, following and knowing them as they are. This is abiding in observation of the body along the body.

　What is mindfulness? Taking the body as predominant, one receives and retains the true Dharma, reflects on its meaning, and cultivates it for direct realization. Throughout the cultivation and realization of both wording and meaning, the mind does not forget. This is named mindfulness.

　What is a foundation of mindfulness? One carefully asks: "Am I correctly retaining the true Dharma, or not? Do I comprehend each meaning well through wisdom, or not? Can I personally touch and realize each liberation, or not?" To settle mindfulness through such careful, truthful examination is named a foundation of mindfulness.

　The name also has three further senses: guarding mindfulness, remaining undefiled by objects, and settling mindfulness on its object. Guarding mindfulness is expressed in teachings such as "first guard mindfulness" and "remain constantly mindful." Remaining undefiled by objects means guarding the mind through mindfulness, moving in an even state, grasping neither the general sign nor the secondary marks, and continuing through guarding the mental faculty and cultivating its restraint. Settling mindfulness on its object means settling it on the four objects: the pervasive, conduct-purifying, skillfulness, and affliction-purifying objects. Because mindfulness is well established through these three aspects, it is named a foundation of mindfulness.

The foundation of mindfulness of feeling. What is feeling? First there are pleasant feeling, painful feeling, and feeling that is neither-painful-nor-pleasant. Each has a bodily and a mental form: pleasant, painful, and neither-painful-nor-pleasant bodily feeling, and pleasant, painful, and neither-painful-nor-pleasant mental feeling. Each of the three also occurs in four classes: pleasant, painful, and neutral feeling with the relish of craving; the same three without that relish; the same three grounded in indulgent attachment; and the same three grounded in renunciation. Thus there are in all twenty-one feelings; they may also be stated in brief as nine kinds of feeling. Item by item: pleasant feeling is the "even feeling" included under feeling and arisen conditioned by contact conducive to pleasure; painful feeling is the "uneven feeling" included under feeling and arisen conditioned by contact conducive to pain; neither-painful-nor-pleasant feeling is the "neither-even-nor-uneven feeling" included under feeling and arisen conditioned by contact conducive to neither pain nor pleasure. When these three are associated with the first five consciousnesses, they are called bodily feeling; when associated with mental consciousness, they are called mental feeling. Feelings that accord with nirvāṇa and discernment, ultimately renounce, are ultimately free of stain, and ultimately bring the holy life to fulfillment are called feelings without the relish of craving; those that fall within the three realms are called feelings with the relish of craving. Those bound to the form or formless realm, or according with freedom from desire, are called feelings grounded in renunciation; those bound to the desire realm, or not according with freedom from desire, are called feelings grounded in indulgent attachment.

The foundation of mindfulness of mind. What is mind? There are twenty kinds: mind with greed and free of greed; with hatred and free of hatred; with delusion and free of delusion; contracted and distracted; lowered and uplifted; agitated and unagitated; peaceful and unpeaceful; concentrated and unconcentrated; well cultivated and poorly cultivated; well liberated and poorly liberated.

　What is mind with greed? It is a mind bound by the entanglement of greed toward an attractive object. What is mind free of greed? It is a mind removed from that entanglement. Mind with hatred is bound by hatred toward a repellent object, while mind free of hatred is removed from it. Mind with delusion is bound by delusion regarding an object about which one can be confused, while mind free of delusion is removed from it. These six are the three afflictive classes and their counteractives as they arise during activity.

　What is contracted mind? Through correct practice, it binds itself to an inward object. Distracted mind flows outward among the five desirable objects. Lowered mind accompanies dullness and drowsiness. Uplifted mind clearly manifests a pure and sublime object. Agitated mind is excessively uplifted and shaken by agitation. Unagitated mind maintains even equanimity whether uplifted or contracted. Peaceful mind has been liberated from the hindrances; unpeaceful mind has not.

　What is concentrated mind? Having been freed from the hindrances, it can enter a fundamental absorption. Unconcentrated mind cannot yet enter. Well-cultivated mind has long habituated itself to concentration and can enter it swiftly, at will, without difficulty or obstruction. Poorly cultivated mind is the opposite. Well-liberated mind is ultimately liberated from every affliction; poorly liberated mind is not ultimately liberated from them all.

　These latter fourteen minds arise during abiding. Eight arise on the ground of purifying the hindrances, from contracted and distracted through peaceful and unpeaceful mind. Six arise on the ground of purifying afflictions, from concentrated and unconcentrated through well- and poorly liberated mind.

　When hindrances are present within, one knows, "Hindrances are present in me"; when absent, one knows they are absent. One also knows when previously unarisen hindrances arise and when arisen hindrances disperse and cease. In the same way, one knows whether fetters are present or absent at the eye through the mind, when previously unarisen fetters arise, and when arisen fetters disperse and cease.

The foundation of mindfulness of dharmas. What are dharmas here? They are greed and the dharma that disciplines greed; hatred and its discipline; delusion and its discipline; contracted and distracted dharmas; lowered and uplifted dharmas; agitated and unagitated dharmas; peaceful and unpeaceful dharmas; concentrated and unconcentrated dharmas; well- and poorly cultivated dharmas; and well- and poorly liberated dharmas. Through these contrasts, twenty dharmas are established in dark and bright, defiled and purified classes.

　When the awakening factor of mindfulness is present within, one knows it is present; when absent, one knows it is absent. One knows when it arises after not having arisen, and when, after arising, it abides, is not forgotten, is cultivated to fulfillment, is cultivated still further, increases, and becomes vast. The same should be understood for investigation of dharmas, effort, joy, tranquillity, concentration, and equanimity.

　To know thoroughly and as they truly are the intrinsic nature, causes and conditions, dangers, and counteractives of all defiled dharmas is the essence of the foundation of mindfulness of dharmas.

As has been said of the mindfulness and the foundation of mindfulness of the foundation of mindfulness of the body, so it is likewise, according to what fits, for the foundations of mindfulness of feeling, mind, and dharmas.

The four foundations of mindfulness counteract the four inversions. To counteract taking the impure as pure, mindfulness of the body is established. In observation of the body, the World-Honored One taught the four charnel-ground contemplations associated with impurity; repeated reflection on them ends the inversion of purity. To counteract taking suffering as pleasure, mindfulness of feeling is established. By observing feelings and knowing as it truly is that every feeling is suffering, one ends the inversion of pleasure. To counteract taking the impermanent as permanent, mindfulness of mind is established. One observes minds with greed and the other varieties arising and ceasing through days, nights, moments, instants, and brief intervals in many distinct classes, and thereby ends the inversion of permanence. To counteract taking what is without self as self, mindfulness of dharmas is established. Because self-view and other afflictions were formerly present while insight into no-self and other wholesome dharmas were absent, one projected self onto the aggregates. By observing dharmas and knowing the particular and common characteristics of the aggregates as they truly are, one ends the inversion of self.

　There is another distinction. Most people do not know as it truly is that aggregates are only aggregates and dharmas only dharmas. They wrongly imagine a self supported by the body, experiencing pain and pleasure through that body and becoming defiled or purified through dharma and non-dharma. Mindfulness of the body removes confusion about the supposed self's support. Mindfulness of feeling removes confusion about what the supposed self experiences. Mindfulness of mind removes confusion that grasps mind, mentation, or consciousness as self. Mindfulness of dharmas removes confusion about what supposedly defiles or purifies that self-mind.

　There is another distinction concerning karma: on what basis karma is made, for what purpose it is made, what makes it, and through what it is made. The four foundations disclose all of these: karma is made in dependence on the body, for the sake of feeling; mind makes karma; and wholesome or unwholesome dharmas are the means through which it is made.

　There is another distinction concerning defilement and purification: on what basis they occur, for what purpose they arise, what is defiled or purified, and through what they are accomplished. The four foundations disclose all of these: body is the basis of defilement and purification; they arise for the sake of feeling; mind is what becomes defiled or purified; and dharmas are that through which defilement and purification occur.

Question: What does "foundation of mindfulness" mean? Answer: Both "mindfulness abides on this" and "mindfulness abides by means of this" are called foundations of mindfulness. The first is the object that serves as the foundation. In the second, wisdom or mindfulness holds the mind in concentration and is the intrinsic foundation; the remaining associated minds and mental factors are commingled foundations. Wholesome contaminated and uncontaminated paths born under the predominance of body, feeling, mind, or dharmas are also called foundations of mindfulness. They are of three kinds: formed through hearing, reflection, and cultivation. Those formed through hearing and reflection are contaminated only; those formed through cultivation may be contaminated or uncontaminated.

〔Within the Basic Section, the Śrāvaka Stage, the thirteenth, the second yoga-station, part four.〕

The Six Detailed Mappings of Inner, Outer, and Inner-and-Outer

The distinction among inner, outer, and inner-and-outer has six mappings:

　First: one's own inner bodily form reckoned among sentient beings is the inner body; external form not reckoned among sentient beings is the outer body; the external bodily form of another sentient being is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on one's own body, external non-sentient form, or another's sentient body are respectively the inner, outer, and inner-and-outer three observations.

　Second: form included among the faculties and appropriated is the inner body; form not included among the faculties and unappropriated is the outer body; form not included among the faculties yet appropriated is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Third: one's own inner form co-arising with pliancy on a concentrated ground is the inner body; one's own inner form co-arising with grossness on a non-concentrated ground is the outer body; another's form co-arising with pliancy or with grossness is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Fourth: inner great-element form that produces other form is the inner body; external great-element form that produces other form is the outer body; produced form included among faculties and objects and arisen in dependence on the producing great elements is the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Fifth: the inner form of a body with consciousness is the inner body; form in the livid and other phases of a body without consciousness yet reckoned among sentient beings is the outer body; a body-without-consciousness form that was conscious in the past, and a body-with-consciousness form that will be without consciousness in the future, taken as objects under their similar and even dharma-nature, are the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations.

　Sixth: the hair, body-hair, nails, teeth, and other marks of one's own inner middle body are the inner body; those marks in another's middle body are the outer body; the altered and unaltered livid and other marks of one's inner manifest body together with those of an outer manifest body, taken as objects under their similar and even dharma-nature, are the inner-and-outer body. Feelings, minds, and dharmas arisen in dependence on these three forms are, according to what fits, the corresponding three observations. The differentiating gateways of body, feeling, mind, and dharmas are thus of many kinds; here only a small portion is shown.

(b) The Four Right Exertions

Having thus habituated the four foundations of mindfulness, one is already able to remove the coarse-and-gross inversions and to comprehend wholesome and unwholesome dharmas. From this, without interval, one works so that not-yet-arisen evil, unwholesome dharmas may not arise, so that already-arisen evil, unwholesome dharmas may be cut off, so that not-yet-arisen wholesome dharmas may arise, and so that already-arisen wholesome dharmas may abide and not be forgotten, down through bracing the mind and holding the mind. 　Evil, unwholesome dharmas = the defiled bodily, verbal, and mental actions bound to the desire realm (included among evil conduct), and the afflictions able to give rise to them; not yet conjoined and not yet manifestly present is called not-yet-arisen; already conjoined and already manifestly present is called already-arisen. Wholesome dharmas = that which counteracts them / counteracts the hindrances / counteracts the fetters; not-yet-arisen and already-arisen are as before. 　Giving rise to zeal: toward not-yet-arisen evil, unwholesome dharmas, one raises the aspiration, "I shall cause them, one and all, never to arise again"; toward already-arisen evil, unwholesome dharmas, one raises the aspiration, "Toward them, one and all, I shall not consent, but shall cut off, destroy, and remove them." Again, those dharmas take as object past / future / present things, or take as object an object not-presently-seen (past and future) / an object presently-seen (present). Spurring oneself on = toward the evil, unwholesome dharmas that "take as object an object not-presently-seen," so that the not-yet-arisen may not arise and the already-arisen may be forever cut off, one spurs and braces oneself; exerting diligent effort = toward those [that take as object an object presently-seen], valiant right striving. Why? Only by remaining firm, spurring and bracing oneself, and striving valiantly and rightly can one cause them either not to arise again or to be forever cut off. Again, toward the enwrapments of the low and middling classes one spurs oneself on; toward the enwrapment of the high class one exerts diligent effort. Again, coursing amid past and future objects so as not to let the afflictions arise (and if they momentarily arise, cutting them off swiftly) = spurring oneself on; coursing amid the present object = exerting diligent effort. Again, an evil, unwholesome dharma arises either through the force of discrimination alone (pondering past and future objects at the time of abiding) or through the force of discrimination together with the force of the object (taking the present object as object at the time of active engagement) — for the former, causing the not-yet-arisen not to arise and being able to cut off what has arisen = spurring oneself on; for the latter = exerting diligent effort. 　Giving rise to zeal for wholesome dharmas: toward wholesome dharmas not yet obtained, not yet manifestly present, one raises a keen zeal to obtain them, a zeal for their manifest presence, so as to bring them into manifest presence; toward wholesome dharmas already obtained, already manifestly present, one raises a zeal to make them firmly abide, a zeal that they not be forgotten, a zeal to cultivate them to fulfilment — causing them to abide (once obtained, not lost, not fallen back from), causing them not to be forgotten (clear and manifest, without dullness), causing their cultivation to be fulfilled (cultivated over and over, brought to complete fulfilment). Spurring oneself on = so that what is already obtained may be made manifestly present, so that already-arisen wholesome [dharmas] may abide and not be forgotten; exerting diligent effort = so that what is not yet obtained may be obtained, and cultivated to fulfilment. Wholesome dharmas of the low and middling classes = spurring oneself on; wholesome dharmas of the high class = exerting diligent effort. 　Bracing the mind = when cultivating tranquillity, if the mind inwardly becomes overly contracted and inferior (or one fears it will become inferior), one then takes up some pure and excellent uplifting sign and diligently braces and gladdens the mind. Holding the mind = when cultivating uplift, if the mind becomes agitated and stirred (or one fears it will become agitated), one then again inwardly gathers the mind a little and cultivates tranquillity. 　These four are also called the four right supremacies (toward the black class, causing the not-yet-arisen not to arise and the already-arisen to be cut off; toward the white class, causing the not-yet-arisen to arise and the already-arisen to be fulfilled — in each case "giving rise to zeal, spurring oneself on, exerting diligent effort, bracing the mind, holding the mind"). They are also called the four right exertions: the exertion of restraint (already-arisen evil, unwholesome [dharmas] to be cut off · one should cultivate restraint so as to cut them off and not consent to them), the exertion of cutting-off (not-yet-arisen evil, unwholesome [dharmas] to prevent from arising · cutting off for the sake of cutting off), the exertion of cultivation (not-yet-arisen wholesome [dharmas] to be made to arise · cultivating over and over so that they become manifestly present, able to cut off), the exertion of protection (already-arisen wholesome [dharmas] to be made to abide · keeping far from heedlessness, cultivating heedfulness, protecting the wholesome dharmas, able to cut off). The gist: it displays, within the affair of abandoning and taking up the black and white classes, "the fulfilment of the predominant intention" (through giving rise to zeal) and "the fulfilment of the applied practice" (through spurring oneself on, exerting diligent effort, bracing the mind, holding the mind). The yoga-practitioner has only just this much that ought to be done — so as to cut off what ought to be cut off and obtain what ought to be obtained, first he gives rise to aspiration and zeal-and-longing; so as to cut off the enwrapments, from time to time he cultivates the signs of tranquillity, uplift, and equanimity; so as to cut off the enwrapments together with the latent proclivities, he further cultivates the counteracting wholesome dharmas. To display all this, the four right supremacies and the four right exertions are taught.

(c) The Four Bases of Psychic Power

From this one further cultivates the four concentrations: the concentration of aspiration, of effort, of mind, and of investigation (the concentrations obtained through the predominant force of aspiration / effort / mind / investigation). 　The concentration obtained through the predominant force of aspiration = after zeal alone has arisen, one rightly and carefully examines the intrinsic nature, causes and conditions, perils, and counteractives of the evil, unwholesome dharmas and gives rise to single-object mindfulness; and one rightly and carefully examines the intrinsic nature, causes and conditions, benefits, and renunciation of the wholesome dharmas and abides in single-object mindfulness; through cultivating this much, one touches one-pointedness, able to cause the presently-operating enwrapments to become distant (yet not having forever harmed the latent proclivities). The predominant force of effort = toward that which, in the three times, is conducive to evil, unwholesome dharmas and to the enwrapping afflictions of the low, middling, and high classes, causing the not-yet-arisen not to arise and the already-arisen to be cut off, one spurs and braces oneself and exerts diligent effort, and rightly and carefully examining, abides in single-object mindfulness, able rightly to give rise to one-pointedness of mind (yet not having forever harmed the latent proclivities). The predominant force of mind = spurring on the inferior mind, restraining and holding the agitated mind, and from time to time cultivating the predominant equanimity; rightly and carefully examining, abiding in single-object mindfulness, one gives rise to one-pointedness of mind. The predominant force of investigation = toward attention conducive to evil, unwholesome dharmas [taking it] as contrary-to-principle, and toward attention conducive to wholesome dharmas [taking it] as in-accord-with-principle, one keeps far from the enwrapments and gives rise to the wholesome dharmas that counteract the enwrapments, causing the evil, unwholesome dharmas not to operate; one then ponders for oneself, "Are presently-existing evil, unwholesome dharmas present without my being aware of them? Or are presently-existing evil, unwholesome dharmas absent without my being aware of their absence? I should now examine this thoroughly and carefully." Through the predominant force of this examining attention, he rightly examines for himself what is cut off and not yet cut off, rightly and carefully examines, abides in single-object mindfulness, and is able to touch-and-realize one-pointedness of mind — and thereby, "free of overweening pride," one truly knows for oneself, "I have only, with respect to the enwrapments, obtained liberation of mind; I have not, with respect to all the latent proclivities, obtained liberation of mind; I have only obtained and cultivated the wholesome dharmas headed by concentration that counteract the enwrapments, but have not obtained or cultivated the counteractive to the latent proclivities." 　Having, through the four concentrations, made the enwrapments distant, then, so as to forever harm all the latent proclivities and to cultivate and amass the counteracting wholesome dharmas, one again gives rise to zeal and spurs oneself on (as in the applied practice of the four right exertions above); and while rightly cultivating there are the eight exertions of cutting-off, which operate so as to forever harm the latent proclivities and so that the concentration may be fulfilled. Which eight? (1) Aspiration (the hope-and-longing, "When shall my cultivation of concentration be fulfilled? When shall I cut off the latent proclivities?"); (2) spurring-oneself-on (down through cultivating the counteractive, not abandoning the applied practice); (3) faith (through not abandoning the applied practice and abiding rightly, giving rise to deep faith-and-conviction in what is realized above); (4) tranquillity (with pure faith foremost, the mind gives rise to gladness, and gradually the grossness of the evil, unwholesome class subsides); (5) mindfulness (the nine aspects; abiding the mind upon the nine aspects, upholding it by the tranquillity-class); (6) right knowing (the wisdom of the insight-class); (7) volition (the mind's shaping activity; when rightly observing what is cut off and not yet cut off, it shapes the mind and sets in motion bodily and verbal action conducive to tranquillity and insight); (8) equanimity (amid the past, future, and present [factors] conducive to evil, unwholesome dharmas, the mind's being undefiled, the mind's even state; through the pondering of the object-as-not-presently-seen and the equanimity toward the object-as-presently-seen, discerningly knowing the cutting-off of the latent proclivities). These eight exertions of cutting-off are also called the eminent practices. 　These eight exertions of cutting-off are just "the yoga for harming the latent proclivities": aspiration = that aspiration; spurring-oneself-on = that effort; faith = that faith; tranquillity, mindfulness, right knowing, volition, and equanimity = that means. Whether the aspiration and the rest — the four concentrations spoken of first — or the eight exertions of cutting-off now spoken of, when, at the forever-cutting-off of all the latent proclivities, the concentration is fulfilled and fully accomplished, all together are named "the concentration of aspiration / effort / mind / investigation, accomplished through the exertions of cutting-off, a base of psychic power." 　Question: Why is it called a "base of psychic power"? Answer: Just as one who has feet is able to go and to return, to leap and be vigorous, and is able to obtain and realize the excellent dharmas of the world (the excellent dharma being named "power," and that by which one reaches it being named "foot"); likewise, one for whom concentration is fulfilled and fully accomplished — the mind being pure and bright, free of the secondary afflictions, abiding upright, capable, and having attained the unshakable — is able to go and to return, to leap and be vigorous, and is able to obtain and realize the supramundane dharma (the supreme sovereignty of the supramundane dharma being the supreme "power," and that by which one realizes it being named "foot").

(d) The Five Faculties and the Five Powers

Taking excellent concentration as support, one is able to advance in the cultivation of the yoga of the higher training in mind and the higher training in wisdom; whereby, toward what has been realized by the Great Teacher and his disciples, one gives rise to deep resolute-conviction and pure faith — because this pure faith is "predominant," it is called the faculty of faith (Question: predominant with respect to what? Answer: it is foremost with respect to being able to give rise to the supramundane dharma, and it is predominant with respect to being able to arouse effort, mindfulness, concentration, and wisdom; effort and the rest are likewise predominant with respect to giving rise to the supramundane dharma and, in sequence down to wisdom; wisdom is predominant only with respect to giving rise to the supramundane dharma — hence faith and the rest are called the five faculties). 　If one knows the difference between what was realized earlier and later, and accordingly gives rise to deep resolute-conviction and pure faith in the ever-later supramundane dharma realized — because this pure faith is "hard to overpower," it is called the power of faith. Question: Who is unable to overpower it? Answer: this pure faith — no deva, no Māra, no ascetic, no brahmin, none else in the world is able by any lawful means to draw it away; nor can the afflictive enwrapments bend it — hence it is called hard-to-overpower; being foremost and going first, effort and the rest are likewise called powers — these powers possess great might, able to crush all the might of Māra's armies and to realize the forever-ending of all the contaminants, and so they are called powers. 　One should observe here: the faculty of faith and the power of faith = the pure faith among the four purities-of-clarity (the purity-of-clarity of one who has entered the certainty of rightness is due entirely to this cause-and-condition, and is its predominant fruit; on the principle of the mutual belonging of cause and effect it is said to be "just that purity-of-clarity," not that it is that in essence or in mark); the faculty of effort and the power of effort = the effort among the four right exertions (the effortful right cutting-off able to forever cut off all the afflictions to be abandoned on the path of seeing); the faculty of mindfulness and the power of mindfulness = the right mindfulness among the four foundations of mindfulness (able without remainder to cut off all the inversions); the faculty of concentration and the power of concentration = the right concentration among the four meditative absorptions (as a means to realize the fruit of non-returning); the faculty of wisdom and the power of wisdom = the right knowledge among the four noble truths (realizing direct comprehension with respect to the four truths and obtaining the fruits of the ascetic life). 　Through these faculties and powers, cultivated gradually, practised gradually, and cultivated much gradually, one is then able to give rise to the low, middling, and high classes of the four wholesome roots conducive to penetration: warmth, summit, the acceptance-in-accord-with-the-truths, and the supreme worldly dharma. The fire-drilling simile: just as a person who drills fire lays dry wood below and applies the drill-and-fire above, and diligently, bracing himself, valiantly drills and seeks — upon the lower wood warmth first arises (a simile for the "warmth" wholesome root, which is the forerunning sign of the uncontaminated dharma-fire that burns the afflictions); as the warmth increases, the hot vapor rises upward (a simile for "summit"); next smoke issues forth (a simile for "the acceptance-in-accord-with-the-truths"); a flameless fire suddenly streams out (a simile for "the supreme worldly dharma"); the fire, without interval, gives rise to fierce flames (a simile for the supramundane uncontaminated noble dharma arisen without interval from the five faculties and five powers included within the supreme worldly dharma); and once the fire has come forth, it is able to perform the work of fire.

(e) The Seven Awakening-Factors

What is this supramundane uncontaminated noble dharma? It is the seven awakening-factors — the person who has entered the certainty of rightness employs these seven as the limbs of his true awakening-wisdom, and so they are named awakening-factors. The seven awakening-factors are included within three classes: discernment-of-dharmas, effort, and joy = the insight (vipaśyanā) class; tranquillity, concentration, and equanimity = the tranquillity (śamatha) class; mindfulness alone is included within both classes and is named all-pervading. At that time one first obtains the seven awakening-factors, and is named "one who, being at first a trainee, has seen the traces of the noble truths," having forever cut off all the afflictions to be abandoned on the path of seeing, with only the afflictions to be abandoned on the path of cultivation remaining.

(f) The Eightfold Noble Path and the Discipline Beloved of the Noble Ones

So as to cut off the afflictions to be abandoned on the path of cultivation, one cultivates "the eightfold noble path included within the three aggregates": right view, right thought, right effort = the aggregate of wisdom; right speech, right action, right livelihood = the aggregate of discipline; right mindfulness, right concentration = the aggregate of concentration. 　Question: Why is it named the eightfold noble path? Answer: the noble trainees who have already seen the traces, through the right path with its course of practice included within the eight limbs, are able without remainder to cut off all the afflictions and to bring liberation to ultimate realization — hence it is named the eightfold noble path. 　Right view = the true awakening obtained at the time of the awakening-factors, together with the awakening, after obtaining that, whereby one awakens by wisdom just as one has realized; the two together are named right view. Right thought = the discriminative thinking of renunciation, non-malice, and non-harm arisen through the predominance of right view. If the mind enters into the various things to be thought upon, it thinks only thoughts having these characteristics. Right speech = giving rise, through the predominance of right view, to wholesome thinking, and setting in motion the various kinds of lawful discourse. Right action = when lawfully seeking robes, food and drink, seats and bedding, medicine, and bodily requisites, abiding with right knowing in going and returning, in looking and gazing, in bending and stretching, in bearing the robes, the bowl, and the outer robe, in eating, drinking, chewing, and tasting; and, at the time of abiding, with respect to the robes and other things already sought, abiding with right knowing in walking, standing, sitting, and lying down, down through relieving fatigue in sleep. Right livelihood = lawfully seeking robes, food and drink, down to requisites, keeping far from every dharma of wrong livelihood. 　The right speech, action, and livelihood included under keeping-far were already obtained at the time of the awakening-factors when the uncontaminated attention was realized. Question: Why is it named the discipline beloved of the noble ones? Answer: the noble, virtuous, rightly-arrived ones, through the long night, love, admire, and delight in the thought, "When shall I rightly obtain the restraint that is the not-committing of verbal evil conduct, bodily evil conduct, and affairs of wrong livelihood?" — because through the long night they deeply love, admire, and delight in this virtue-of-discipline (śīla), when they obtain it, it is named "beloved of the noble ones." Having obtained this discipline beloved of the noble ones, they never knowingly speak falsehood, never intentionally harm a life, never intentionally take what is not given, never intentionally engage in wrong conduct with respect to desire, never unlawfully seek robes and the rest. Through the predominant force of the discipline beloved of the noble ones, at the time of the path of cultivation the operation of verbal action, bodily action, and the affairs of sustaining life also come to be named right speech, action, and livelihood. 　For one who diligently cultivates in dependence on right view together with right thought, right speech, action, and livelihood, all the zeal, effort, striving, valorous renunciation, and rousing of might that brace the mind, continuous and without interval, is named right effort. For one who has accomplished right effort, through the predominant force of the four foundations of mindfulness there is the uninverted right mindfulness included within the nine aspects, able to gather the mind that abides through the nine aspects — this is right mindfulness and right concentration. 　The eightfold noble path is set up in two kinds altogether: that which has nothing to do (right speech, right action, right livelihood) and that which has abiding-work to do (tranquillity and insight: right view, right thought, right effort = insight; right mindfulness, right concentration = tranquillity). Taking pure right speech, action, and livelihood as support, from time to time one cultivates tranquillity and insight, able to cut off the fetters 〔for "able to cut off," the base reading has "cut off"; the Song, Yuan, Ming, and Sheng editions read "realize" (able to realize the fetters) — the base reading here follows the Taishō "cut off," while the four editions' variant "realize" is recorded alongside (0445b22)〕, forever cutting off without remainder, able to obtain the supreme fruit of arhatship. Long-continued and unbroken, it is named the path of cultivation (long habituation cutting off the afflictions); the moment the knowledge arises it is able to forever cut off, and this is named the path of seeing (knowledge arising momentarily is at once able to forever cut off the afflictions) — right speech, action, and livelihood are only then established within the path of cultivation.

Through thus cultivating in gradual sequence the applied means of the thirty-seven factors of awakening, this is named the cultivation of the factors of awakening.

Teaching arc: the object-supports have been readied and the framework of training has been set up; this sub-unit is the true content of "cultivation" — the thirty-seven factors of awakening. To read it in order is to read a staircase mounting from taming the mind to realizing the fruit: the four foundations of mindfulness (seeing clearly into body, feeling, mind, and phenomena) → the four right exertions (severing the evil, giving rise to the good) → the four bases of supernormal power (cultivating concentration · will, effort, mind, and investigation) → the five faculties and five powers (the maturing of strength · igniting the four wholesome roots) → the seven awakening-factors (the path of seeing) → the eightfold noble path (the path of cultivation · attaining arhatship). The point of the eye lies in two places: how the four foundations of mindfulness break, one against one, the four inverted views; and how the five faculties and five powers, like drilling wood to make fire, drill out the uncontaminated holy dharma of the path of seeing.

Before Cultivating, First "Conceive": The Cultivation of Conceptions

Before the formal cultivation of the factors of the path, the treatise first sets down a passage on "the cultivation of conceptions" — the cultivating of various conceptions that serve as antidotes: when cultivating the mundane path, one cultivates toward the lower stage the "conception of its perils"; when cultivating the path to nirvāṇa, one cultivates toward the element of severance (the exhaustion of the view-cut afflictions), the element of dispassion (the exhaustion of the cultivation-cut afflictions), and the element of cessation (the exhaustion of the remaining contaminants) the three conceptions of "severance, dispassion, and cessation"; when cultivating calm-abiding, one cultivates the "conception of up-and-down" (from crown to foot contemplating this body as filled with every kind of impurity — carrying on from the impurity-contemplation of the previous sub-unit); and when cultivating insight, one cultivates the "conception of before-and-after" — and this last is the most interesting of all: "abiding, one contemplates the seated; seated, one contemplates the reclining; walking behind, one contemplates the walking ahead" — which is in fact using the wisdom of insight to look upon the formations dependently arisen across the three times: the present attention, already arisen (abiding), contemplates the future not-yet-arisen (seated); the present, on the verge of cessation (seated), contemplates the past already ceased (reclining); the present newly arisen grasping attention contemplates the just-ceased-without-interval grasped attention (walking behind contemplates walking ahead). In a single breath in and a single breath out, in the space between a single sitting and a single reclining, all is the very site of the flux of the three times.

The First Rung of the Staircase: The Four Foundations of Mindfulness — Breaking, One Against One, the Four Inverted Views

The cultivation of the factors of awakening is just to draw near to, to accumulate, and to cultivate the thirty-seven factors-of-awakening dharmas. Its first section, "the four foundations of mindfulness," joins directly onto the sixteen excellent practices of the mindfulness of in-and-out breathing from the previous sub-unit (13-02-02) — cultivate breath-contemplation to its end and it is just the four foundations of mindfulness in body, feeling, mind, and phenomena, and here they are formally unfolded.

The treatise asks most basically: what is body? what is "abiding, contemplating the body along the body"? what is mindfulness, what is a foundation of mindfulness? "Body," laid open, comes to thirty-five kinds (inner body and outer body; that gathered by the faculties and that not gathered by the faculties; sentient and non-sentient; hell-being's body, animal's body, human's body, deva's body; woman's body, man's body, the body of infancy, youth, age …); "abiding, contemplating the body along the body" is to contemplate rightly through the three wisdoms of hearing, reflection, and cultivation that take the body as their governing basis; "mindfulness" is a mind that does not lose or forget within the cultivation-and-realization of the right dharma; "a foundation of mindfulness" is the discerning and settled abiding of that mindfulness (guarding mindfulness, being undefiled amid objects, settling upon the four object-supports). The foundations of mindfulness of feeling, of mind, and of phenomena are managed likewise — feeling laid open to twenty-one feelings (or nine feelings), mind laid open to twenty kinds of mind, phenomena laid open to the twenty dharmas of the black and white, the defiled and the pure.

Of these four foundations of mindfulness, the most essential thing is "breaking the four inverted views": the foundation of mindfulness of body breaks "reckoning the impure as pure" (contemplating the four charnel-ground corpse-transformations of the body — this is the very same charnel-forest of the previous sub-unit); the foundation of mindfulness of feeling breaks "reckoning the painful as pleasant" (all feelings are painful); the foundation of mindfulness of mind breaks "reckoning the impermanent as permanent" (mind arises and ceases moment by moment); the foundation of mindfulness of phenomena breaks "reckoning the selfless as self" (the aggregates have only their particular and shared characteristics, and there is no self at all). The ancient master's Notes on the Treatise further matches these to the "four preponderant contemplations": in body one preponderantly contemplates impurity, in feeling preponderantly the painful, in mind preponderantly the impermanent, in phenomena preponderantly the selfless 〔Dunlun〕. Put another way, the four foundations of mindfulness also remove four kinds of "confusion": to remove "confusion about the matter that is the self's basis" one sets up the foundation of mindfulness of body; to remove "confusion about the matter of receiving" the foundation of mindfulness of feeling; to remove "confusion about grasping a self in mind-mentation-consciousness" the foundation of mindfulness of mind; to remove "confusion about the matter that can defile and purify" the foundation of mindfulness of phenomena.

(The ancient masters here further distinguish one essential point: as for the "intrinsic nature" of the four foundations of mindfulness, the Great Vehicle takes the two dharmas of "mindfulness and wisdom"; the Lesser Vehicle takes only a single item — Dunlun holds it to be "wisdom only," Kuiji holds it to be "mindfulness only" — both recorded.)

The Second and Third Rungs: The Four Right Exertions and the Four Bases of Supernormal Power

The four right exertions (also named the four right conquerings, or the four right endeavors) are the four floodgates of severing the evil and giving rise to the good: to cause the already-arisen evil to be severed; to cause the not-yet-arisen evil not to arise; to cause the not-yet-arisen good to arise; to cause the already-arisen good to abide and increase and grow — and each floodgate calls for one to "give rise to will, to spur oneself on, to put forth vigorous effort, to urge on the mind, and to sustain the mind." The treatise further divides them into the exertion of restraint (severing the already-arisen evil), the exertion of severance (not giving rise to the not-yet-arisen evil), the exertion of cultivation (giving rise to the not-yet-arisen good), and the exertion of guarding (guarding the already-arisen good). The gist in brief is a single sentence: upon the relinquishing-and-taking-up of the black and white classes of dharmas, "the fullness of the governing resolve" (through giving rise to will) plus "the fullness of the applied practice" (through spurring on, vigor, urging the mind, and sustaining the mind).

The four bases of supernormal power are the four governing strengths that cultivate "concentration": the concentrations of will, of effort, of mind, and of investigation, together with the "eight abandoning-practices" (will, spurring-on, faith, tranquillity, mindfulness, right knowing, intention, and equanimity — the ancient masters say these eight abandoning-practices are just the four yogas of the previous sub-unit: will, vigor, faith, and skillful means, formerly named "the eight provisions for action" 〔Kuiji〕). The treatise here explains a fine name: why are they called "bases of supernormal power"? "Just as one who has feet can go and can return, can leap up vigorous and strong," able to walk to the surpassing dharmas of the world — the surpassing dharma is named "supernormal," and because one can reach it, it is named "foot"; likewise, one whose concentration is complete has a mind pure and bright-white, able to go and to return, able to realize the world-transcending dharma, and the world-transcending dharma, most surpassing and sovereign, is the "supernormal," while what can realize it is the "foot". Concentration is just the feet of the world-transcending dharma.

The Fire of the Fourth Rung: The Five Faculties, the Five Powers, and the Four Wholesome Roots

To cultivate up to the five faculties (faith, effort, mindfulness, concentration, wisdom) and the five powers is the stage at which strength matures. The treatise distinguishes "faculty" from "power": the five dharmas of faith and the rest have the meaning of "being able to give rise to" and are named faculties, and the meaning of "being hard to subdue" and are named powers. The treatise even asks an interesting question — "By whom cannot they be subdued?" The answer: this pure faith no deva, māra, śramaṇa, brahmin, or worldly one is able to draw away or seize, and no bond of the afflictions can bend it, and so it is named "hard to subdue"; these powers possess great and awesome force, able to crush all the armies of māra and to realize the exhaustion of all contaminants. The five faculties and five powers also correspond, one to one, with the earlier factors of the path: the faculty-and-power of faith = the pure faith of the four factors of stream-entry; the faculty-and-power of effort = the four right exertions; the faculty-and-power of mindfulness = the four foundations of mindfulness; the faculty-and-power of concentration = the four meditative absorptions; the faculty-and-power of wisdom = the wisdom of the four noble truths.

At this point the treatise ignites the brightest fire of the whole section — the simile of drilling for fire. As the five faculties and five powers are gradually cultivated and gradually practiced, there arise the four wholesome roots that partake of the aspect of penetration (warmth, summit, acceptance conforming to the truths, and the supreme worldly dharma). It is like drilling wood to make fire: below, dry wood is set down; above, a drill-and-flint is applied; and one drills with diligence and valiant vigor — the lower wood first gives rise to "warmth" (this is the "warmth" wholesome root, the antecedent sign of the uncontaminated fire that burns the afflictions); the warmth grows and the heat-vapor rushes upward ("summit"); next smoke rises ("acceptance conforming to the truths"); a flameless fire suddenly flows forth ("the supreme worldly dharma"); and the fire, without interval, sends forth a fierce blaze (this fierce blaze is just the world-transcending uncontaminated holy dharma given rise to without interval by the five faculties and five powers subsumed under the supreme worldly dharma). A single stretch of the cultivation-and-realization of the stage of applied practice is written by the treatise as a scene of drilling wood for fire — heat, smoke, fire, going from dark toward bright, and at the last the fierce blaze leaping up.

The Last Two Rungs: The Seven Awakening-Factors and the Path of Seeing; the Eightfold Noble Path and the Path of Cultivation

That "fierce blaze" — the world-transcending uncontaminated holy dharma — what is it? It is just the seven awakening-factors. For one who has already entered the certainty of the right and departed the birth [of the mundane], the wisdom that awakens things as they truly are uses these seven as its factors (mindfulness, discernment-of-dharmas, effort, joy, tranquillity, concentration, equanimity), subsumed under three classes: discernment-of-dharmas, effort, and joy = the insight class; tranquillity, concentration, and equanimity = the calm-abiding class; mindfulness = the all-pervading. To obtain the seven awakening-factors for the first time is just named "seeing the traces of the noble truths" — this is the path of seeing, and one has already severed all the afflictions cut off by the path of seeing. (The ancient masters distinguish: the seven awakening-factors are in the path of seeing, the eightfold rightness in the path of cultivation; that the Notes on the Treatise says "the path of cultivation uses the name 'awakening,' the path of seeing uses the name 'path'" is likewise only a saying that follows the aspect — both recorded 〔Dunlun〕.)

To sever the remaining afflictions cut off by the path of cultivation, one then cultivates the eightfold noble path, subsumed under three aggregates: right view, right thought, right effort = the aggregate of wisdom; right speech, right action, right livelihood = the aggregate of discipline; right mindfulness, right concentration = the aggregate of concentration. Of these, "right action" is just the abiding with right knowing in the deportments of daily life (in seeking robe and food, in walking, standing, sitting, lying, and even in relieving fatigue and sleeping, all with right knowing), and "right livelihood" is to keep far from wrong livelihood and to seek in accordance with the dharma. Here the treatise sets up a beautiful name — the discipline beloved of the noble ones: the noble and worthy ones through the long night love, delight in, and yearn after "when shall I be able to obtain that restraint of 'not speaking falsely, not harming life, not stealing, not committing sexual misconduct, not practicing wrong livelihood'" — and so, when it is obtained, it is named "beloved of the noble ones"; the ancient masters say this is just the uncontaminated discipline concomitant with the path (the restraint of not-doing), and by its governing strength the verbal action, bodily action, and livelihood-nourishing at the time of the path of cultivation all come to be named right speech, right action, and right livelihood 〔Dunlun〕. The eightfold noble path is again gathered under "that which is without doing" (right speech, action, livelihood) and "that which abides in doing" (calm-abiding and insight: right view, thought, effort = insight; right mindfulness, concentration = calm-abiding); taking the pure right speech, action, and livelihood as basis, one cultivates calm-abiding and insight at all times and severs the fetters, until, severing them permanently and without remainder, one obtains the supreme fruit of arhatship. (The clause "able to sever the fetters" — the base text reads "sever," while the Song, Yuan, Ming, and Sheng four editions read "realize" — "sever" clarifies the work done, while "realize" speaks in terms of realizing the fruit; the difference of a single character has its own reading in each, both recorded in the ⟨Apparatus⟩.)

A path that sets out from taming a single breath (the sixteen excellent practices of the previous sub-unit), passes through the four foundations of mindfulness that see clearly into body and mind, the four right exertions that sever the evil and give rise to the good, the four bases of supernormal power that cultivate concentration, the five faculties and five powers that drill out the fire of the path of seeing, the seven awakening-factors that see the truths, and the eightfold noble path that severs the cultivation-cut afflictions — reaches here at the arhat. These thirty-seven factors of awakening are the entire skeleton of the śrāvaka's cultivation-and-realization; and their framework — curing the four inverted views, the applied practice of the four wholesome roots, the two paths of seeing and cultivation — is precisely the shared track of the later Consciousness-Only path of cultivation. Cultivation being now accomplished, the next sub-unit (13-02-05) will speak of its "fruit."

Carrying Forward

This sub-unit, the cultivation of yoga, is the very body of "cultivation," with something received before it and something opened after it. It receives two veins from before: first, the four foundations of mindfulness join directly onto the sixteen excellent practices of the mindfulness of in-and-out breathing of the previous sub-unit — cultivate breath-contemplation to its end and it is already the four-by-four matching of the four foundations of mindfulness (contemplating body, feeling, mind, phenomena), and the cultivation of the factors of awakening in this sub-unit takes the four foundations of mindfulness as its head and formally unfolds them, the two sub-units of a single line (breath-contemplation → foundations of mindfulness · 13-02-02); second, the urging and sustaining of the mind in the four right exertions and the eight abandoning-practices in the four bases of supernormal power (that is, the four yogas: will, vigor, faith, and skillful means) run through with the four yogas of the six categories of training and the calm-abiding-and-insight of the dharmas conforming to training, while the further cultivation of the five faculties and five powers is just the making-concrete of the higher training in mind and the higher training in wisdom (13-02-03, the three excellent trainings). And it opens what comes after: the five faculties and five powers (warmth, summit, acceptance, supreme worldly dharma) → the seven awakening-factors (path of seeing · seeing the traces of the noble truths) → the eightfold noble path (path of cultivation · severing the cultivation-cut afflictions) — the whole map of the skeleton of the śrāvaka's cultivation-and-realization is laid out, and next comes the four fruits of the śramaṇa of the sub-unit on the fruit of cultivation (13-02-05). As for its influence: the thirty-seven factors of awakening, the four foundations of mindfulness curing the four inverted views, and the discipline beloved of the noble ones (the uncontaminated discipline concomitant with the path) are the shared track of the later-emerging Consciousness-Only path of cultivation (the applied practice of the four wholesome roots · the two paths of seeing and cultivation) — this root treatise here sets up its whole outline, and the later treatises carry it forward, each taking up its own place. The factors of the path that were raised up by the taming of a single breath here come to form the śrāvaka's two paths of seeing and cultivation, and also bury, for the later-emerging treatises, the shared skeleton of the map of the path of cultivation.