瑜伽師地論 白話全本 · 冊10
修所成地The Basic Section · The Stage of What is Attained through Cultivation
全文五層 →Full five layers →〔白話：依玄奘譯本逐句今語，名相仍舊，唯求好讀不走樣。〕
四處七支總標
本地分中修所成地第十二。前面已經說過思所成地。什麼是修所成地呢？大略由四處，應當知道便能普遍含攝修所成地。是哪四處？第一是修處所，第二是修因緣，第三是修瑜伽，第四是修果。這樣的四處，又由七支所含攝。是哪七支？一是生圓滿；二是聞正法圓滿；三是涅槃為上首；四是能熟解脫慧之成熟；五是修習對治；六是世間一切種清淨；七是出世間一切種清淨。像這樣由四處七支所含攝的一切聖教義理，要詳說便應如此知道。依著善說的法與毘奈耶，一切學處都能得到圓滿。
一、生圓滿
什麼是生圓滿呢？應當知道大略有十種。就是：依內有五種，依外有五種，內外合起來總共有十種。
什麼是生圓滿之中依內的五種呢？就是眾同分圓滿、處所圓滿、依止圓滿、無業障圓滿、無信解障圓滿。
所謂眾同分圓滿，就是好比有一人，生在人類之中，得到男子之身，男根成就。
所謂處所圓滿，就是好比有一人，生在人類之中，又身處中國而不生在邊地。所謂中國，是在這處所有四眾的行儀──就是苾芻、苾芻尼、近事男、近事女；而不生在達須、篾戾車之中──就是在那處所沒有四眾的行儀，也沒有賢聖、正至、正行、種種善丈夫。
所謂依止圓滿，就是好比有一人，生在中國，眼耳等任何一支分都不殘缺，性情不頑劣愚鈍，也不瘖瘂，能夠解了善說、惡說所有的法義。
所謂無業障圓滿，就是好比有一人，依止已圓滿，對於五無間之中任何一種業障，自己不去造作，也不教唆他人去作。倘若有人造作了這業，在現生之身中，必定不是能證得賢聖法的器皿。
所謂無信解障圓滿，就是好比有一人，必定不成就五無間業，不對惡處生起信解，不對惡處發起清淨心──就是對種種邪天的處所，以及對種種外道的處所，都不生信解。由於他前生在佛的聖教、善說法之處，修習清淨的信心，長時相續不斷；由這因緣，在今生之中，唯獨對聖處發生信解，起清淨心。
什麼是生圓滿之中依外的五種呢？就是大師圓滿、世俗正法施設圓滿、勝義正法隨轉圓滿、正行不滅圓滿、隨順資緣圓滿。
所謂大師圓滿，就是那補特伽羅已具足內五種生圓滿之後，又能值遇大師出世──就是所謂如來、應、正等覺，一切知者、一切見者，對一切境界都得無障礙。
所謂世俗正法施設圓滿，就是那補特伽羅值遇佛陀出世，佛又廣為開示善法不善法、有罪無罪，乃至廣說種種緣生之法，以及廣為分別──就是契經、應頌、記別、諷誦、自說、緣起、譬喻、本事、本生、方廣、希法，以及論議。
所謂勝義正法隨轉圓滿，就是大師善為開示世俗正法之後，諸弟子眾依此正法，又得到他人為自己宣說隨順的教誡與教授，修三十七菩提分法，得沙門果；在沙門果上證得圓滿，又能證得展轉殊勝增上、增長廣大的所有功德。
所謂正行不滅圓滿，就是佛世尊雖然般涅槃了，而世俗正法仍住世未滅，勝義正法未隱沒、未斷絕。
所謂隨順資緣圓滿，就是受用正法的四種因緣現前，得以受用正法──種種有正信的長者、居士、婆羅門等，知道那人依受用正法而轉，唯恐他缺乏資緣而退失所受的正法，所以慇懃奉施種種衣服、飲食、種種坐臥之具、療病所需的醫藥，以及供養身命的種種什物。
這樣的十種，就名為依內外的生圓滿。即此十種生圓滿，名為修瑜伽的處所。由這所依、所建立之處作為依止的緣故，便能證得如來諸弟子眾所有的聖法。
這樣的聖法，大略有兩種。一是有學法，二是無學法。如今這義理之中，意在取無學所有的聖法──就是無學正見，乃至廣說無學正智。為什麼呢？因為諸有學雖有聖法，然而在他相續之中，仍有非聖的煩惱隨逐現行可得的緣故。
像這樣，最初一支生圓滿的廣大聖教義理，便有這十種。除此之外，再沒有其餘的生圓滿，無論是超過、還是增添。
二、聞正法圓滿
什麼是聞正法圓滿呢？就是若正確說法，若正確聞法，這兩種合起來總名為聞正法圓滿。
又正確說法大略有兩種，就是所謂隨順與無染污。詳說應知有二十種，如菩薩地中當說。
又正確聞法大略有四種：一是遠離憍傲；二是遠離輕蔑；三是遠離怯弱；四是遠離散亂。遠離這樣四種過失而聽法的，便名為正確聞法。應知詳說有十六種，也如菩薩地中當說。
三、涅槃為上首
什麼是涅槃為上首呢？就是如來弟子依生圓滿而轉的時候，如先前所說的相狀去聽聞正法，唯以涅槃作為上首；唯獨求涅槃、唯獨緣涅槃而聽聞法，不是為了引導他人來信仰自己，也不是為了利養、恭敬、稱譽。
又緣涅槃而聽法的，有十法之轉，都以涅槃為首。就是依止有餘依涅槃界，以及無餘依涅槃界。應當知道：依止有餘依涅槃界，有九法之轉、以涅槃為首；依止無餘依涅槃界，有一法之轉、以涅槃為首。
〔有餘依的九法是：〕以聞所成慧作為因，對於道、道果、涅槃，生起三種信解──一是信實有此性，二是信此有功德，三是信自己有能得安樂的方便。這樣的信解生起之後，為了要成辦思所成智，便使身心遠離憒鬧而安住，遠離障蓋種種惡的尋思。依止這個的緣故，便能趣入善決定義的思所成智。依止這個的緣故，又能趣入無間修、殷重修這兩種方便。由這次第，乃至證得修所成智。依止這個的緣故，對生死過失發起勝解，對涅槃功德發起勝解。由於不斷修習的緣故，便入諦現觀，先得見道、即有學的解脫。已經得見道跡，在更上的修道，由於屢屢修習的緣故，又再證得無學的解脫。由證此的緣故，解脫得以圓滿。即此解脫圓滿，便名為有餘依涅槃界。
即此涅槃作為上首，令前面九法依次第修習而得以圓滿。應當知道，即此解脫圓滿，是以無餘依涅槃界作為上首〔此即十法轉中、依無餘依涅槃界之第十法〕。
像這樣以涅槃為首而聽聞正法，應知能獲得五種勝利。是哪五種呢？就是：聽聞法時，饒益自己也饒益他人；修正行時，饒益自己也饒益他人；以及能證得眾苦的邊際。
若是說法師為了這義理而宣說正法，那聽法的人便以這意趣而聽正法；所以這時就名為饒益他人。又以善心聽聞正法，便能領受所說法義甚深的上味，因此證得廣大歡喜，又能引發出離的善根；所以這時能自我饒益。
若是有正修法、隨法行的大師，為了要建立正法，方便示現成正等覺，是為了令那正修行轉起；所以那人修習正法行的時候，就是依法理而供養大師，所以說這名為饒益他人。因這正行，便能證得寂靜清涼、唯有餘依的涅槃之界；所以說這能自我饒益。
若是在無餘依涅槃界之中般涅槃的時候，便名為證得眾苦的邊際。
這就名為以涅槃為上首、聽聞正法所得的勝利。這樣便名為涅槃為首的全部廣大義理。除此之外，再沒有無論超過、還是增添的。
四、能熟解脫慧之成熟
什麼是能熟解脫慧之成熟呢？就是由毘鉢舍那支成熟的緣故，也名為慧成熟；由奢摩他支成熟的緣故，也名為慧成熟。為什麼呢？因為定心之中的慧，在所知境上清淨而轉的緣故。
又毘鉢舍那支，最初必定以善友作為依止。奢摩他支，則由尸羅圓滿所攝受。
又依善友的攝受，便在所知境的真實性中，有覺了的意欲〔此第一法〕。依尸羅圓滿的攝受，便在增上尸羅、在毀犯淨戒現行非法、敗壞軌範之中，若有種種有智慧的同梵行者，由見、由聞、由疑，或舉發其罪，或令他憶念，或令他隨學，在這些時候都能堪忍譏論〔此第二法〕。
又依著對所知真實的覺了意欲的緣故，便愛樂聽聞〔此第三法〕；依愛樂聽聞的緣故，便發起請問〔此第四法〕；依請問的緣故，便聽聞往昔未曾聽聞的甚深法義〔此第五法〕。由於屢屢聽聞、無間斷的緣故，對那法義轉而更得明淨〔此第六法〕，又能除遣先前所生的疑〔此第七法〕。像這樣覺慧轉而更明淨的緣故，便對世間所有的盛事能見其過患，深心厭離〔此第八法〕。像這樣以厭心善作意的緣故，便對那一切世間盛事不生願樂〔此第九法〕。他由於這樣對種種世間增上生之道無有願心的緣故，為了要斷除種種惡趣之法，心便生起正願〔此第十法〕。又為了修集能對治那些的所有善法、修集一切煩惱對治的所有善法，為了要證得那對治之果，也為了自心得清淨的緣故，心生起正願。
這樣十種能熟解脫慧的成熟之法，如先前所說，依次第漸漸能令解脫圓滿。
又依次第已說了三支：就是聞正法圓滿、涅槃為上首、能熟解脫慧之成熟。這樣的三支廣大聖教義理，就是這十項、十項。除此之外，再沒有無論超過、還是增添的。
又這三支，應當知道就是修瑜伽的因緣。為什麼呢？因為依這次第、這因、這緣，修習瑜伽才得以成就圓滿。就是依聞正法圓滿、涅槃為上首、能熟解脫慧成熟的緣故。
五、修習對治
什麼是修習對治呢？應當知道，大略在三位之中，有十種修習瑜伽所對治之法。
什麼是三位？一是在家位，二是出家位，三是遠離閒居修瑜伽位。
什麼是十種修習瑜伽所對治之法呢？就是在家位中，對於諸妻室有與婬欲相應的貪〔第一所治〕；對於其餘親屬以及種種財寶，有與受用相應的愛〔第二所治〕。這樣便名為處在家位所對治之法。由這障礙，便對一切種都不能出離。即使得以出家，由這尋思的擾動作為障礙的緣故，也不生喜樂。這樣兩種所對治之法，隨其次第修不淨想、修無常想，應知便是它的修習對治。
又出家的人，在出家位中，常時大略有四種所作。一是常方便修善法的所作──就是：我對諸法常方便修，作為依止的緣故，當能制伏隨愛味而樂的一切心識，又能如實覺了苦之自性。二是對無戲論涅槃信解愛樂的所作──就是：我當對無戲論涅槃，心無退轉，不生憂慮，不生「我如今究竟在何處」的憂慮。三是時時遊行聚落乞食的所作──就是：我以乞食受用作為因，身得以久住、有力、調適，常能方便修種種善法。四是在遠離之處安住的所作──就是：倘若愛樂與諸在家及出家眾雜居共住，便有種種與世間相應的見聞受用、種種散亂之事；切莫令我在那正審觀察、心一境的位次上，造作障礙。
在這四種所作之事中，應知有四種所對治之法。在第一所作上，有嬾墮懈怠〔第三所治〕；在第二所作上，有薩迦耶見〔第四所治〕；在第三所作上，有愛味貪〔第五所治〕；在第四所作上，有對世間種種的樂欲貪愛〔第六所治〕。這樣四種所對治之法，依其次第，也有四種修習對治：一是對無常修習苦想；二是對眾苦修無我想；三是對飲食修厭逆想；四是對一切世間修不可樂想。
又在遠離閒居、方便作意位中，應知大略有四種所對治。是哪四種呢？一是對奢摩他、毘鉢舍那之品有闇昧之心〔第七所治〕。二是對諸定有隨愛味〔第八所治〕。三是對生有隨動相之心〔第九所治〕。四是推到後後之日、顧待餘時，隨著「不死」的尋思，不能熾然勤修方便〔第十所治〕。這樣四種所對治之法，應知也有四種修習對治：一是修光明想；二是修離欲想；三是修滅想；四是修死想。
又不淨想大略有兩種：一是思擇力所攝，二是修習力所攝。
在思擇力所攝的不淨想中，應知有五法是所對治。是哪五法呢？一是親近母邑〔女眾〕。二是處在顯露之處而失念。三是居在隱蔽之處而放逸。四是無論隱處顯處都通的、由不斷習氣之力〔而起的染〕。五是雖勤勉方便修不淨，而作意錯亂──就是不觀不淨，反隨淨相而轉，這樣便名為作意錯亂。
在修習力所攝的不淨想中，應知有七法是所對治。是哪七法呢？就是：本所作之事令心散亂之性。本所作之事趣向作用之性。方便作意不善巧之性，因為不恭敬、不勤於請問的緣故。又因為不能守護根門的緣故，雖身處空閒，仍有種種染污的尋思擾亂其心。又因為對飲食不知量的緣故，身不調適。又因為被尋思所擾亂的緣故，不樂遠離、不樂內心寂靜的奢摩他定。又因為那身不調適的緣故，不能善修毘鉢舍那，不能如實觀察諸法。
像這樣一切所對治之法，應知總說起來，一門有十二，一門有十四。又即如此所對治之法，能治的白法也還有同樣這麼多。在修這兩種不淨想中，應知大有所作。
又對無常所修的苦想，大略有六種所對治之法。是哪六種呢？一是對未生的善法最初應令生起，卻有嬾墮。二是對已生的善法應令安住不忘、修習圓滿、加倍令其增廣，卻有所有的懈怠。三是對恭敬師長、前往請問之中，不能恒常相續。四是對恒修善法、常隨師而轉，卻遠離了淨信。五是由於遠離淨信，不能恒常修習。六是對內放逸，由放逸的緣故，在恒常修習種種善法之中，不能恒常隨轉。這樣六種所對治之法，還有六法能作為對治，大有所作；與此相違，應知其相狀。
又光明想，是緣眾多光明作為境界，如三摩呬多地中已說。如今這義理之中，意在辨明緣法的光明作為境界，修光明想──就是如所聽聞、已得究竟、不忘念之法，名為法光明；與那俱行、與那相應之想，應知名為光明想。為什麼呢？因為真正能令心闇昧的，是說在方便修止觀品的時候，對諸法中所有的忘念；與此相違的，應知便是光明。
又第一義思所成慧及修所成慧俱行的光明想，有十一法作為所對治。是哪十一呢？就是思所成慧俱行的光明想有四法，修所成慧俱行的光明想有七法；這樣所治，合起來有十一。
思所成慧俱行光明想的四法是：一是因為不善觀察、不善決定的緣故，對所思惟的有疑隨逐。二是住在夜分，因為嬾惰懈怠、多習睡眠的緣故，虛度時分。三是住在晝分，因為習近邪惡之食的緣故，身不調柔，不能隨順諦觀諸法。四是與在家、出家共相雜住，對隨所聽聞、所究竟之法，不能如理作意思惟。像這樣由疑隨逐的緣故、由障礙能遣疑之因緣的緣故，這四種法是思所成慧俱行光明想的所對治，令思所成的若智、若見不得清淨。
什麼名為修所成慧俱行光明想所治的七法呢？一是依舉相而修，極為勇猛精進的所對治法。二是依止相而修，極為劣弱精進的所對治法。三是依捨相而修，貪著定味、與愛俱行的所有喜悅。四是對般涅槃心懷恐怖，與瞋恚俱行而其心怯弱──這是兩種所治之法〔合為第四項〕。五是即依這樣方便作意，對法精勤論議決擇，在立破之門多生言論、相續不捨；這在寂靜正思惟的時候，能作障礙。六是對色聲香味觸，不依正理執取相好，不正尋思，令心散亂。七是對不應思之處，強攝其心去思擇諸法。像這樣七種，是修所成慧俱行光明想的所對治之法，極能障礙修所成慧俱行的光明想，令修所成的若知、若見不清淨而轉。
這所治之法，還有十一與此相違、能對治之法，能斷除那些，應知也令思所成、修所成的若知、若見清淨而轉。
又正方便修諸想的人，有三件事：一是有能斷滅所治法的意欲。二是對所治現行之法中，心不染著，速令斷滅。三是又能多安住於能對治之法，斷滅一切所對治之法。這樣三法，隨逐一切對治而修的緣故，名為大有所作。
這樣便名為修習對治。此修對治，應當知道就是修習瑜伽。這第五支修習對治的廣大聖教義理，應知唯有這樣的十相。除此之外，再沒有無論超過、還是增添的。
六、世間一切種清淨
什麼是世間一切種清淨呢？應當知道大略有三種。一是得三摩地，二是三摩地圓滿，三是三摩地自在。
這當中最初有二十種得三摩地的所對治之法，能令人不得殊勝的三摩地。是哪二十種呢？
一是有不樂於斷的同梵行者作為伴侶的過失。二是伴侶雖有德，然而能宣說修定方便的師長卻有過失──就是顛倒地說修定方便。三是師長雖有德，然而對所說的修定方便，那能聽的人意欲樂羸弱、心散亂的緣故，不能領受的過失。四是那能聽的人雖有樂欲，側耳而聽，然而因闇鈍、覺慧劣弱的緣故，不能領受的過失。五是雖有智德，然而是愛行的人，多求利養恭敬的過失。六是多有憂愁，難養難滿、不知喜足的過失。七是即由這樣增上之力的緣故，多諸事務的過失。八是雖無此失，然而有懈怠嬾惰、因而棄捨加行的過失。九是雖無此失，然而有為他種種障礙生起的過失。十是雖無此失，然而對寒熱等苦不能堪忍的過失。十一是雖無此失，然而有因慢、恚的過患而不能領受教誨的過失。十二是雖無此失，然而對所教顛倒思惟的過失。十三是雖無此失，然而對所受之教有忘念的過失。十四是雖無此失，然而有在家、出家雜住的過失。十五是雖無此失，然而有受用與五失相應的臥具的過失──與五失相應的臥具，應知如聲聞地當說。十六是雖無此失，然而在遠離之處不守護諸根的緣故，有不正尋思的過失。十七是雖無此失，然而由飲食不平等的緣故，有身體沈重、無所堪能的過失。十八是雖無此失，然而性多睡眠，有多睡眠的隨煩惱現行的過失。十九是雖無此失，然而因不先修行奢摩他品的緣故，對內心寂止、遠離之中，有不欣樂的過失。二十是雖無此失，然而因先不修行毘鉢舍那品的緣故，對增上慧法毘鉢舍那如實觀中，有不欣樂的過失。
這樣二十種法，是奢摩他、毘鉢舍那品證得心一境性的所對治。又這二十種所對治之法，大略由四相，在所生起的三摩地中，能作障礙。是哪四相呢？一是對三摩地的方便不善巧的緣故；二是對一切修定的方便全無加行的緣故；三是顛倒加行的緣故；四是加行縵緩鬆弛的緣故。
這三摩地的所對治之法，有二十種白法作對治；與此相違，應知其相狀。由這能斷所對治之法、大有所作的緣故，便能很快地正住其心、證三摩地。又得這三摩地，應知就是得初靜慮近分定未至位所攝。
又這得三摩地的相違之法，以及得三摩地的隨順之法的廣大聖教義理，應知唯有這二十種。除此之外，再沒有無論超過、還是增添的。由這因緣，依這最初的世間一切種清淨，使這正法中的補特伽羅得三摩地，已經善為宣說、善為開示了。
其次，這樣已得三摩地的人，在這微小殊勝的定中，不生喜足。對殊勝的三摩地圓滿，更起求願。又即對那見其殊勝功德。又由求願、見其殊勝功德，為求那的緣故，勇猛精進，策勵而住。又他對與色相應、與愛味俱行的煩惱，並非能一切都永斷的緣故，名為「非得勝」。又並非對那種種善法都勤修的緣故，名為「他所勝」。又對廣大淨天的生處，沒有沈沒。又他能不被他人陵蔑於己，這是由下劣信解增上之力的緣故。又他這樣心無沈沒，在定所緣境界之法中，即就先前所得的止、舉、捨之相，以無間、殷重的方便修習，隨順而轉。又他這樣隨法相而轉、屢屢入定屢屢出定，為了要證得速疾的通慧，依定圓滿、樂聞正法的緣故，便在時時之中慇懃請問。又依這樣三摩地圓滿的緣故，便在正方便、根本定所攝的內心奢摩他上，證得遠離、得愛樂。又證得法毘鉢舍那。像這樣觀察，熾然明淨，有種種愛樂。應知到此，便已能證入根本靜慮，這樣便名為三摩地圓滿。
又這三摩地圓滿的廣大聖教義理，應知唯有這樣的十相。除此之外，再沒有無論超過、還是增添的。
其次，雖已證得根本三摩地的緣故，名為三摩地圓滿；其心仍被三摩地所生的愛味、慢、見、疑、無明等種種隨煩惱所染污，還不名為圓滿清淨鮮白。為了令這些隨煩惱不現行的緣故，為了鍊心的緣故，為了調心的緣故，他便這樣思惟：我應當證得心自在性、定自在性。
於是在四處所，以二十二相應好好觀察。就是：自己誓願受下劣的形相、威儀、眾具；又自己誓願受禁制的尸羅；又自己誓願受精勤無間地修習善法。倘若是為了斷一切苦惱而受這三處，便應當正確觀察眾苦的隨逐。
〔第一處，觀察誓受下劣形相威儀眾具，以五相：〕由剃除鬚髮的緣故、捨棄世俗形好的緣故、穿著壞色之衣的緣故，便應自我觀察形色與常人不同──這樣便名為觀察誓受下劣的形相〔第一相〕。在行、住、坐、臥、語、默等之中，不隨欲而行，制伏憍慢、前往他家，審慎正確地觀察遊行乞食──這樣便名為觀察誓受下劣的威儀〔第二相〕。又正確觀察從他人獲得、無所積蓄的種種供身之具──這樣便名為觀察誓受下劣的眾具〔第三相〕。由這五相，應知便名為第一處的觀察。〔文舉形相、威儀、眾具三名而結為「五相」。〕
又在善說法、毘奈耶之中，諸出家者所受的尸羅，大略由捨棄兩事而顯現。一是棄捨父母、妻子、奴婢、僕使、朋友、眷屬、財穀珍寶等所顯現。二是棄捨歌舞、倡伎、笑戲、歡娛、遊從、掉逸、親愛聚會等種種世間之事所顯現。又他安住於尸羅律儀，不因犯戒而私自懇切自責，也不被那些同梵行者依法呵責擯斥；有所犯尸羅卻不輕舉妄動。倘若對尸羅有所缺犯，由這因緣便自我懇切自責；倘若被同梵行者依法呵責擯斥，便即如法而自我悔除。對能舉發罪過的同梵行者，心無恚恨、無損、無惱，而自我修治。由這五相，便名為第二處的觀察。
這樣尸羅善為圓滿之後，便應以五相精勤方便地修諸善品。就是：時時諮詢領受、讀誦、論量、決擇，勤修善品，這樣才應受他人的信施〔第一相〕；又樂於遠離，以正方便修諸作意〔第二相〕；又再於晝夜，對退分、勝分這兩法，知所斷、知所修習〔第三相〕；又對生死見其大過失〔第四相〕；又對涅槃見其殊勝功德〔第五相〕。由這五相，便名為第三處的觀察。
這樣精勤修善品的人，大略被四苦所隨逐。就是：對四沙門果還未能隨有所證的緣故，仍被惡趣之苦所隨逐〔第一苦〕。體性是生老病死之法的緣故，被內壞苦所隨逐〔第二苦〕。一切所愛都是離別之法的緣故，被愛壞苦所隨逐〔第三苦〕。是自業所造作的緣故，被一切苦因所隨逐〔第四苦〕。他被這樣四苦所隨逐，便應以七相審慎正確地觀察。〔文舉四苦而結為「七相」。〕由這七相，便名為第四處的觀察。
他在這樣四處、以二十二相正確觀察的時候，便生起這樣如理的作意：就是我為求這樣的事的緣故，誓願受下劣的形相、威儀及資身之具，誓願受禁戒，誓願受精勤常修善法；而我如今對這四種苦，是要解脫哪一種呢？倘若我這樣自策自勵、誓受三處，仍被四苦常所隨逐、未得解脫；那我如今不應被苦隨逐、未在殊勝之定上獲得自在，就中途止息、或又退屈。這樣精勤、如理作意，才得名為出家之想及沙門之想。
他在圓滿地修多種方便、以此作為依止之後，由世間道證得三摩地圓滿的緣故；對煩惱之斷仍未證得，便又依著樂於斷，常勤修習。又他已得善的世間道，為了屢屢得三摩地自在的緣故，依止著樂於修，無間而轉。又對種種有正信的長者、居士、婆羅門等，雖獲得種種利養恭敬，卻不依著這利養恭敬而生貪著。也不對他人的利養恭敬，以及其餘不信的婆羅門等，當面、背後種種不可意的身業、語業現行之事中，心生憤恚；又對他們無有損害之心。又愛、慢、見、無明、疑惑等種種定中的隨煩惱不再現行，善為守護念住。又並非證得殊勝的奢摩他，便即以這樣的奢摩他，自謂一切所作已辦；也不向他人宣說自己所證。他由這樣樂斷、樂修，心無貪恚，正念現前，遠離增上慢。對於諸衣服，隨宜獲得便生喜足；如同對衣服一樣，對其餘飲食、臥具等的喜足，應知也是這樣。又正確了知而為受用──就是這樣等等的種種資生之具，只是為了調治此身、令其不敗壞，暫止饑渴，攝受梵行，乃至廣說對飲食知量。他由這樣正修行的緣故，便在三摩地上獲得自在。依止那的緣故，其心清白、無有瑕穢，遠離隨煩惱，乃至廣說獲得不動，能引發一切殊勝的神通慧。這就名為三摩地自在。
這三摩地自在的廣大義理，應知唯有如所說的相狀。除此之外，再沒有無論超過、還是增添的。
又先前所說的得三摩地，若中間所說的三摩地圓滿，以及如今所說的三摩地自在，總名為無上的世間一切種清淨。應當知道這清淨，唯在正法之中，並不在諸外道。
七、出世間一切種清淨
什麼是出世間一切種清淨呢？應當知道大略有五種。是哪五種呢？一是入聖諦現觀；二是入聖諦現觀之後、遠離諸障礙；三是入聖諦現觀之後、為了要證得速疾通慧，作意思惟種種歡喜之事；四是修習如所得之道；五是證得極清淨之道及果功德。
什麼是入聖諦現觀呢？就是有如來諸弟子眾，已善修習世間清淨，知道在長夜之中，由微妙的五欲積集其心；由飲食所持的緣故，長養其心，對那種種欲生愛樂的緣故，因而對種種欲深見過患，對更上的勝境見其寂靜之德。他對戲論之界容易安住──就是對世間一切種清淨；對無戲論之界難可安住──就是對出世間一切種清淨。所以他對那〔戲論界〕厭惡而住，並非不厭惡。
又這安住正法的人，對無戲論的涅槃界中，心樂安住、樂欲證得。由於缺沙門果證、這增上之力的緣故，便在五處生厭患：對自己與雜染相應，心生厭患；對自己與清淨不相應，心生厭患；對自己與雜染相應的過患，心生厭患；對自己與清淨不相應的過患，心生厭患；對自己清淨之見難以成辦，心生厭患。
這當中大略有三種雜染相應。一是未調、未順而死，與雜染相應。二是死後當墮煩惱大坑，與雜染相應。三是由那煩惱自在之力的緣故，現行種種惡不善之業、往於有怖之處，與雜染相應。他觀自身缺沙門果證，由那缺的緣故，便與這三種雜染相應；這樣觀察之後，心生厭患。
應當知道清淨不相應也有三種。一是諸煩惱斷盡、究竟涅槃，名為無怖之處。二是能證此的，就是依增上心學的善心三摩地。三是能證此的，就是增上慧學、正見所攝的微妙聖道。他觀自身與這三種清淨不相應的緣故，心生厭患。
應當知道與雜染相應的過患，也有三種。一是老病死苦的根本──就是「生」。二是自性是苦的「生於無暇之處」。三是一切處所生都是無常之性。他觀自身有這三種與雜染相應的過患，心生厭患。
應當知道與清淨不相應的過患有五種。一是生於邊地，未能止息。二是生於惡道，未能止息。三是對在家眾的諸無間業，未能偃止堵塞。四是對出家眾的無量見趣，仍未不相應。五是雖由世間之道，乃至到有頂、無論定還是生，而對無有初後際的生死流轉，仍未作邊際。他觀自身有這五種與清淨不相應的過患，心生厭患。
對自己清淨之見難以成辦，應當知道也有五種。一是倘若捨而不為，便不能自己作成的緣故。二是對其餘之事，並非請他人來作便能成辦的緣故。三是決定應當自作的緣故──由於對自心未令清淨，必定對眾苦不得解脫、不成吉祥之性。四是並非對惡業現在不作，便說那為已作清淨、便名已得在現見法上永離熾燃；因為無對治之道，先前所造作的惡不善業必定不壞的緣故。五是由那清淨要由學道、無學道證得才得顯現的緣故。他觀清淨由這五相難可成辦，心生厭患。
又再發起堅固精進，為了要證得。他由觀見雜染、清淨的相應與不相應的緣故，心生厭患。又由觀見雜染、清淨的相應與不相應的過患的緣故，心生怖畏。又對清淨的證得、及雜染的斷滅之中，有嬾惰懈怠的緣故，心便被遮止。又由作意思惟那相的緣故，心生厭患；即對此相多所作的緣故，心極厭患。如同厭患、極厭患，怖畏、極怖畏，遮止、極遮止，應知也是這樣。
像這樣，他以由厭俱行之想，在五處所、以二十種相作意思惟的緣故，名為善修治。
又有五因、為二十種相所攝受，令對愛盡寂滅的涅槃速疾地多安住，心無退轉，也無「我如今究竟在何處」的憂慮。是哪五因呢？一是由通達作意的緣故──就是由這樣通達作意無間，必能趣入正性離生、入諦現觀、證聖智見。二是由所依的緣故──就是由依此所依無間，必能趣入正性離生，其餘如前所說。三是由入境界門的緣故──就是由緣此入境界之門，必能趣入正性離生，其餘如前所說。四是由攝受資糧的緣故──就是由此攝受資糧，必能趣入正性離生，其餘如前所說。五是由攝受方便的緣故──就是由攝受這樣的方便，必能趣入正性離生，乃至廣說。
這樣五因，應知是依諦現觀逆著次第、從因而說，並非順著次第之因；是依最勝之因，如先所說之事，逆著次第而說的緣故。
〔第一因，由通達作意：〕就是在空、無願、無相的加行之中，對隨入作意微細現行的、有間或無間隨轉的、與我慢俱行的心相──這能障礙現觀作意，正通達它的緣故。既已通達，便對與作意俱行的心任運而轉之中，能善為棄捨，令其無間而滅。依著這無間滅之心，由新所起的作意，以無常等行如實思惟。由這作意修習、多修習的緣故，所緣與能緣平等平等之智便生起。他在那時，能障礙現觀的我慢亂心便永斷滅，證得心一境性。便自思惟：我已證得心一境性，如實了知。應當知道，這便名為由通達作意的緣故而入諦現觀。
〔第二因，由所依：〕又倘若先以世間之道得三摩地，也得圓滿、也得自在；他或對「入三摩地」之相──就是由此而入三摩地，或對「住三摩地」之相──就是由此而住三摩地，或對「出三摩地」之相──就是由此而出三摩地；對這些相作意思惟、安住其心，入諦現觀。倘若得三摩地而未圓滿、也未自在；他或思惟止相、或思惟舉相、或思惟捨相，安住其心，入諦現觀。這樣應知由所依的緣故，其心安住。
〔第三因，由入境界門：〕又有兩法，對修現觀極為障礙。是哪兩法呢？一是不正尋思所作的擾亂，令心不安靜；二是對所知之事其心顛倒。為了要對治這樣的障礙，應知有兩種於所緣境安住其心的法：就是為對治第一障的緣故，修阿那波那念；為對治第二障的緣故，修諸念住。這樣應知由入境界門的緣故，其心安住。
〔第四因，由攝受資糧：〕又對微妙五欲樂於習近的人，在聖法、毘奈耶中，便不是其所行之處。倘若對隨宜所得的衣服、飲食、種種坐臥之具便生喜足，對隨所獲得的利養恭敬制伏其心──就是依於微妙五欲、不由所得的利養恭敬，心便堅住；由這因緣，遠離一切非所行之處。既已遠離，便依諸念住樂斷、樂修。在晝夜之分，時時觀察自他所有的衰盛等事，心生厭患。又再修習佛隨念等，令心清淨。又再安住在諸聖種之中。這樣應知由資糧的緣故，其心安住──這是依最勝的資糧道而說。
〔第五因，由攝受方便：〕又他這樣資糧住已，為修與相應作意的加行，所以有兩種加行方便。是哪兩種呢？一是自己對契經、阿毘達磨讀誦受持，修正作意，對蘊等之事令其極善巧。二是依他師之教──就是所謂大師、鄔波柁耶、阿遮利耶──在時時之間，教授教誡，攝受依止。又正加行的作意思惟，應知便名為第三方便。這正加行的作意思惟，名為正加行。這當中的義理，是說尸羅清淨所有的作意，名為正加行的作意思惟。他自己思惟尸羅清淨，所以無悔惱；無悔惱的緣故，便生歡喜；乃至廣說心入正定。所以宣說這正加行的作意思惟，名為心住的方便。由這樣方便的緣故，心便速疾安住。
他在那時，由這五因、二十種相攝持其心，在愛盡寂滅的涅槃界中，令善安住，不再退轉，心無驚怖，無「我如今究竟在何處」的憂慮。應當在這樣心安住的時候，知道已名為入諦現觀。這樣便名為入聖諦現觀。
又這聖諦現觀的義理，廣說應知──就是心厭患之相有二十種，心安住之相也有二十種。除此之外，再沒有無論超過、還是增添的。
什麼是入聖諦現觀之後、遠離諸障礙呢？應當知道這障礙大略有兩種。一是行處障，二是住處障。
所謂行處障，就是好比聖弟子，或與大眾同居，隨其所生起的僧團所作之事，棄捨善品，屢屢與眾聚會；或又安住於常乞食之法，卻愛重飲食；或兼這兩處，又好樂營辦衣鉢等事；或為讀誦經典，卻好樂談話；或居於夜分，卻樂著睡眠；或居於晝分，樂於王、賊等雜染的言論；或在某處有親戚交遊、談謔等共住，而對此處不樂遠離──就是由於長夜屢屢習於與他們共居、這增上之力的緣故，或又樂於有第二人共住。諸如此類，便名為行處障。
所謂住處障，就是處在空閒修奢摩他、毘鉢舍那，總名為「住」。依奢摩他、毘鉢舍那，應知又有四種障礙。一是毘鉢舍那支不隨順之性，二是奢摩他支不隨順之性，三是那兩品所俱之念不隨順之性，四是處所不隨順之性。倘若自謂聰明而生高舉，不從他人聽聞隨順觀察的正法，這便名為毘鉢舍那支不隨順之性。倘若不安靜身語意行，躁動輕舉，屢犯尸羅，生憂悔等，乃至不得心善安住，應知這便名為奢摩他支不隨順之性。倘若由忘念增上之力的緣故，對沈、掉等種種隨煩惱，心不遮護，應知這便名為那兩品所俱之念不隨順之性。倘若習近與五失相應的種種坐臥之具，應知這便名為處所不隨順之性。或在晝分多諸諠鬧放逸；在夜分中多被蚊虻等眾苦所觸；又多怖畏、多諸災厲；眾具匱乏、不可愛樂；被惡友攝持、沒有種種善友。諸如此類，便名為住處障。
又這兩種障，應當知道總有兩種因緣能作遠離。一是多諸定樂，二是多諸思擇。
多諸定樂，應知大略有六種。就是：倘若有人已得三摩地而未圓滿、未得自在，他應修習止、舉、捨三種善巧，由此發生多諸定樂〔此三〕。倘若有人對三摩地已得圓滿、也得自在，他應修習入定、住定、出定三種善巧，由此發生多諸定樂〔此三〕。
什麼名為多諸思擇呢？就是殊勝的善慧，名為思擇。由這慧的緣故，在晝夜之分，對自己所有善法的增長如實了知；不善法的增長如實了知；善法的衰退如實了知；不善法的衰退如實了知。又他如同在晝夜中無論行、無論住，習近衣服、飲食、命緣之物；由習近的緣故，不善法增長、善法衰退，或善法增長、不善法衰退，都如實了知。即以這思擇作為依止的緣故，對所生起的種種不善之法，由不堅著的方便道理，驅擯遠離；對種種善法能勤修習。
這樣兩處〔即定樂、思擇〕的十種善巧，對兩處所的十一種障，能令斷滅；隨所生起，便即遠離。這樣便名為遠離障礙。又這遠離障礙的義理，廣說應知如所說的相狀。除此之外，再沒有無論超過、還是增添的。
什麼是入聖諦現觀之後、為了要證得速疾通慧、作意思惟種種歡喜之事呢？就是聖弟子已見聖諦、已得證淨；即以證淨作為依止的緣故，對佛、法、僧殊勝功德之田，作意思惟、發生歡喜。又依自身增上生之事、及決定勝之事──就是自身財寶所證的盛事──作意思惟、發生歡喜。又依無嫉妒，如同對自身，對他人也是這樣。又依知恩──就是對有恩的人，憶念大師之恩，作意思惟、發生歡喜。由依那的緣故，遠離眾苦及苦因，引發眾樂及樂因。這樣思惟隨順修道的歡喜之事的緣故，便能證得速疾通慧。又這思惟隨順修道歡喜之事的義理，廣說應知如所說的相狀。除此之外，再沒有無論超過、還是增添的。
什麼是修習如所得之道呢？就是他那樣所生的廣大、無罪的歡喜，溉灌其心，為趣向究竟，在現法之中心極思慕。他由這樣心生思慕，出離的樂欲屢屢現行──就是：我何時才能具足安住於這樣的聖處，如阿羅漢所具足安住。這樣的欲樂生起之後，便發起勤勉精進、無間、常委，對三十七菩提分法方便勤修。又他這樣勤勉精進的緣故，不與在家、出家眾相雜而住，習近邊際的種種坐臥之具，心樂遠離。又他這樣發生欲樂、發起勤精進、樂遠離之後，不生喜足──就是對少分殊勝的所證，心無喜足；對種種善法更上、更勝、更微妙之處，悕求而住。由這四法攝受修道，極為善加攝受。
即以這四種修道作為依止，如先前所說的種種歡喜之事所生的歡喜，他在那時便修得圓滿〔第一法〕。由最極損減的方便道理、煩惱已斷的緣故，獲得殊勝的所證之法的緣故，也令喜悅修得圓滿〔第二法〕。又因修所斷的惑品麁重已遠離的緣故，獲得輕安；由輕安故生，身心清涼、極所攝受。這樣兩種〔喜悅與輕安〕修得圓滿〔第三、第四法〕。又這有學的人，由金剛喻定到究竟的緣故，修得圓滿〔第五法〕。這就名為修習如所得之道。又這修習如所得道的義理，廣說應知──就是以四種法作為依止的緣故，能令五法修習圓滿。除此之外，再沒有無論超過、還是增添的。
什麼是證得極清淨之道及果功德呢？就是在三位──樂位、苦位、不苦不樂位──都被諸煩惱所隨眠。有兩種補特伽羅多分所顯：一是異生，二是有學。又有兩種能發起雜染之品：一是取雜染品，二是行雜染品。就為斷此兩種雜染品，在入善說法、毘奈耶的時候，能作障礙的所有煩惱──這些煩惱能作隨眠，深遠入心；又能發生種種諸苦。倘若能對此無餘永斷，便名為證得極淨的道果。
又十無學支所攝的五無學蘊──就是所謂戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊──名為極清淨之道。又由證得這極淨之道，遠離十種過失，安住聖所住。
什麼名為十種過失呢？就是：所謂依外諸欲所有的愁、歎、憂、苦等種種惱亂，與苦苦相應的過失〔第一〕。又有依內不護諸根的過失──由不護諸根的緣故，便生愁、歎等〔第二〕。又有愛味樂住的過失〔第三〕。又有行住放逸的過失〔第四〕。又有外道不共的、即那各別邪見所起的語言、尋思、追求三種過失〔此語言、尋思、追求即第五、第六、第七〕。又有依靜慮邊際的過失〔第八〕。又有緣起所攝、發起取雜染品的過失〔第九〕。又有發起行雜染品的過失〔第十〕。倘若對這樣十種過失永不相應，唯有最後身所任持，第二的餘身畢竟不再生起，在最寂靜的涅槃界中究竟安住；一切有情乃至上生到第一有的，他對那一切所有有情都得為最勝。所以說名為住聖所住。因能遠離十種過失，又能安住聖所住之處，所以名為功德。
又若那果、若極淨之道、若那功德，這樣一切總略地說，便名為證得極清淨之道及果功德。又這證得極清淨道及果功德的義理，廣說應知如所說的相狀。除此之外，再沒有無論超過、還是增添的。
倘若得到這樣最上無學的諸聖法的人，這樣與聖法相應之心，對微妙五欲極為厭背；因無異熟的緣故，以後不再相續。倘若世間之心雖已斷，仍得現行，他在以後便任運而滅。又煩惱道之後的有業道，在現法之中已永斷絕；由那斷絕的緣故，未來的苦道更不再轉。由這因果永滅盡的緣故，便名為苦邊。更無所餘，無上、無勝。
這當中若入聖諦現觀；若離障礙；若為證得速疾通慧、作意思惟種種歡喜之事；若修習如所得之道；若證得極清淨之道及果功德──這樣便名為出世間一切種清淨。又這出世間一切種清淨的義理，廣說應知如所說的相狀。除此之外，再沒有無論超過、還是增添的。
總結
這樣，若先前所說的世間一切種清淨，若此所說的出世間一切種清淨，總略合為一，便說名為修果。這樣，如先前所說的若修處所、若修因緣、若修瑜伽、若修果，一切總說起來，便為修所成地。
〔Plain reading: a phrase-by-phrase rendering into present-day language following Xuanzang's translation; the technical terms are kept as they stand, seeking only good readability without distortion.〕
The Overall Heading: The Four Loci and Seven Branches
This is the twelfth, the Stage of What is Attained through Cultivation, within the Basic Section. Earlier the Stage of What is Attained through Reflection has already been discussed. What, then, is the Stage of What is Attained through Cultivation? In brief, one should know that it is fully gathered under four loci. Which four loci? The first is the locus of cultivation; the second is the causes-and-conditions of cultivation; the third is the yoga of cultivation; the fourth is the fruit of cultivation. These four loci are in turn gathered under seven branches. Which seven branches? The first is the perfection of birth; the second is the perfection of hearing the true Dharma; the third is having nirvāṇa as the foremost; the fourth is the maturing of the liberation-ripening wisdom; the fifth is the cultivation of the antidotes; the sixth is the worldly purity of all kinds; the seventh is the world-transcending purity of all kinds. All the meanings of the holy teaching gathered in this way under the four loci and seven branches — to state them in full, one should know them thus. In dependence upon the well-spoken Dharma and Vinaya, all the points of training come to their perfection.
One · The Perfection of Birth
What is the perfection of birth? One should know that, in brief, it has ten kinds. That is: with respect to what is internal there are five kinds; with respect to what is external there are five kinds; the internal and external combined make ten kinds in all.
What are the five internal kinds within the perfection of birth? They are: the perfection of a common lot, the perfection of location, the perfection of the bodily support, the perfection of freedom from karmic obstruction, and the perfection of freedom from the obstruction to conviction.
The perfection of a common lot means: it is as though there were someone born among human beings, obtaining the body of a man, with the male faculty complete.
The perfection of location means: it is as though there were someone born among human beings, and moreover dwelling in a central land and not born in a border region. By "central land" is meant a location where the observances of the four assemblies are found — that is, the monks, the nuns, the laymen-attendants, and the laywomen-attendants; and one not born among the Daśyus and the Mlecchas — that is, in a location where there are no observances of the four assemblies, and no sages, none rightly arrived, none of right conduct, none of the various good and worthy men.
The perfection of the bodily support means: it is as though there were someone born in a central land, lacking not any single limb or part of eye, ear, and the rest, of a nature not stubborn or dull-witted, and not mute either, able to understand all the meanings of the Dharma, whether well-spoken or ill-spoken.
The perfection of freedom from karmic obstruction means: it is as though there were someone whose bodily support was already perfected, who neither himself commits, nor incites another to commit, any one of the karmic obstructions among the five deeds of immediate retribution. Were anyone to commit such a deed, then within his present body he could certainly not be a vessel for realizing the Dharma of the sages.
The perfection of freedom from the obstruction to conviction means: it is as though there were someone who has surely not committed the five deeds of immediate retribution, who does not give rise to conviction toward evil places, and does not raise up a pure mind toward evil places — that is, toward the locations of the various false gods and the locations of the various non-Buddhist paths, he gives rise to no conviction. Because in his former birth, at the place of the Buddha's holy teaching and well-spoken Dharma, he cultivated pure faith, continuing over a long time unbroken; by this cause and condition, in his present birth he gives rise to conviction toward the holy places alone and raises up a pure mind.
What are the five external kinds within the perfection of birth? They are: the perfection of the Great Teacher, the perfection of the conventional true Dharma being set forth, the perfection of the ultimate true Dharma being carried on, the perfection of right conduct not perishing, and the perfection of the conducive means of support.
The perfection of the Great Teacher means: that person, the pudgala, having already become complete in the five internal kinds of the perfection of birth, is moreover able to meet with a Great Teacher's appearing in the world — that is, the so-called Tathāgata, the Worthy, the Perfectly Awakened, the All-Knower, the All-Seer, who with respect to all realms attains freedom from obstruction.
The perfection of the conventional true Dharma being set forth means: that person, the pudgala, meets the Buddha's appearing in the world, and the Buddha in turn widely reveals the wholesome and unwholesome dharmas, the blameworthy and the blameless, and so on at length down to the various dependently-arisen dharmas, and widely distinguishes them — that is, the discourses, the mingled prose-and-verse, the prophecies, the verse-chants, the spontaneous utterances, the accounts of origins, the parables, the tales of past events, the birth-stories, the extensive teachings, the marvels, and the expositions.
The perfection of the ultimate true Dharma being carried on means: the Great Teacher having well revealed the conventional true Dharma, the disciples, in dependence upon this true Dharma, in turn obtain from others the exhortation and instruction spoken in accord with it, cultivate the thirty-seven factors of awakening, and obtain the fruits of the renunciant; and upon the fruits of the renunciant they realize perfection, and are further able to realize all the merits that grow ever more surpassing, superior, and vast.
The perfection of right conduct not perishing means: although the Buddha, the World-Honored One, has entered parinirvāṇa, yet the conventional true Dharma still abides in the world unperished, and the ultimate true Dharma is not hidden away, not cut off.
The perfection of the conducive means of support means: the four causes-and-conditions for the enjoyment of the true Dharma are present, so that one may enjoy the true Dharma. The various faithful elders, householders, brahmins, and the like, knowing that this person carries on in dependence upon his enjoyment of the true Dharma, and fearing lest, wanting for the means of support, he should fall away from the true Dharma he has received, therefore diligently offer him the various robes, food and drink, the various seats and bedding, the medicines needed for treating illness, and the various goods that sustain the body and life.
These ten kinds are named the perfection of birth, internal and external. It is just these ten kinds of the perfection of birth that are named the locus of the yoga of cultivation. Because one takes this basis, this established place, as one's support, one is able to realize all the holy Dharma possessed by the Tathāgata's disciples.
Such holy Dharma, in brief, has two kinds. The first is the Dharma of the trainee; the second is the Dharma of the one beyond training. Now within this meaning, the intent is to take the holy Dharma possessed by the one beyond training — that is, the right view of the one beyond training, on at length down to the right knowledge of the one beyond training. Why so? Because, though the trainees have holy Dharma, yet within their continuum there are still to be found the un-holy afflictions following along and manifesting in activity.
In this way the vast meaning of the holy teaching for the very first branch, the perfection of birth, has just these ten kinds. Apart from this, there is no other perfection of birth, whether in excess or in addition.
Two · The Perfection of Hearing the True Dharma
What is the perfection of hearing the true Dharma? It is: right speaking of the Dharma, and right hearing of the Dharma — these two combined are together named the perfection of hearing the true Dharma.
Again, right speaking of the Dharma, in brief, has two kinds — the so-called conforming and the undefiled. Stated in full, one should know it has twenty kinds, as will be told in the Bodhisattva Stage.
Again, right hearing of the Dharma, in brief, has four kinds: the first is being far removed from pride and arrogance; the second is being far removed from contempt; the third is being far removed from timidity; the fourth is being far removed from distraction. To listen to the Dharma far removed from these four kinds of fault is named right hearing of the Dharma. One should know that, stated in full, it has sixteen kinds, likewise as will be told in the Bodhisattva Stage.
Three · Having Nirvāṇa as the Foremost
What is having nirvāṇa as the foremost? It is: when a disciple of the Tathāgata, carrying on in dependence upon the perfection of birth, listens to the true Dharma in the manner described above, taking nirvāṇa alone as the foremost — seeking nirvāṇa alone, taking nirvāṇa alone as the object in listening to the Dharma — not for the sake of leading others to have faith in oneself, and not for the sake of gain, respect, or praise.
Again, for one who listens to the Dharma taking nirvāṇa as the object, there is a turning of ten dharmas, all having nirvāṇa as foremost. That is, in dependence upon the nirvāṇa-element with remaining basis, and the nirvāṇa-element without remaining basis. One should know: in dependence upon the nirvāṇa-element with remaining basis, there is a turning of nine dharmas having nirvāṇa as foremost; in dependence upon the nirvāṇa-element without remaining basis, there is a turning of one dharma having nirvāṇa as foremost.
〔The nine dharmas of the nirvāṇa with remaining basis are:〕 Taking the hearing-attained wisdom as the cause, one gives rise, with respect to the path, the fruit of the path, and nirvāṇa, to three kinds of conviction — the first is conviction that this nature truly exists; the second is conviction that it has merits; the third is conviction that one has oneself the means able to attain ease. Such conviction having arisen, then, in order to accomplish the reflection-attained knowledge, one makes body and mind dwell far removed from clamor, far removed from the hindering coverings and the various evil ponderings. In dependence upon this, one is able to enter the reflection-attained knowledge that well ascertains the meaning. In dependence upon this, one is further able to enter the two means: the uninterrupted cultivation and the reverent, weighty cultivation. By this sequence, on down to realizing the cultivation-attained knowledge. In dependence upon this, one gives rise to firm conviction toward the faults of birth-and-death, and to firm conviction toward the merits of nirvāṇa. Because of unbroken cultivation, one then enters the direct realization of the truths, first attaining the path of seeing — that is, the liberation of the trainee. Having already attained the trace of the path of seeing, then, upon the higher path of cultivation, because of repeated cultivation, one further realizes the liberation of the one beyond training. Because of realizing this, liberation reaches its perfection. It is just this perfection of liberation that is named the nirvāṇa-element with remaining basis.
It is just this nirvāṇa that, being taken as foremost, causes the preceding nine dharmas to be cultivated in sequence and so come to perfection. One should know that this very perfection of liberation takes the nirvāṇa-element without remaining basis as foremost 〔this being the tenth dharma among the turning of ten dharmas, in dependence upon the nirvāṇa-element without remaining basis〕.
Listening to the true Dharma in this way, taking nirvāṇa as foremost, one should know, is able to obtain five kinds of benefit. Which five? They are: at the time of listening to the Dharma, benefiting oneself and benefiting others; at the time of cultivating right conduct, benefiting oneself and benefiting others; and being able to realize the far limit of the manifold sufferings.
If a Dharma-teacher speaks the true Dharma for the sake of this meaning, then the one who listens to the Dharma listens to the true Dharma with just this intent; therefore at this time it is named benefiting others. Again, listening to the true Dharma with a wholesome mind, one is able to receive the profound and superior savor of the Dharma-meaning spoken, and thereby realize a vast delight, and is further able to draw forth the wholesome roots of renunciation; therefore at this time one is able to benefit oneself.
If there is a Great Teacher who rightly cultivates the Dharma and practices in accord with the Dharma, who, in order to establish the true Dharma, by skillful means displays the attaining of perfect awakening — this being in order to cause that right practice to be set turning — then when that person cultivates the practice of the true Dharma, it is, in the very nature of things, an offering to the Great Teacher; therefore this is said to be benefiting others. Through this right conduct, one is able to realize the nirvāṇa-element that is tranquil and cool, having only remaining basis; therefore this is said to be able to benefit oneself.
If, within the nirvāṇa-element without remaining basis, one enters parinirvāṇa, then this is named realizing the far limit of the manifold sufferings.
This is named the benefit obtained by listening to the true Dharma with nirvāṇa as the foremost. This, then, is named the entire vast meaning of having nirvāṇa as foremost. Apart from this, there is no more, whether in excess or in addition.
Four · The Maturing of the Liberation-Ripening Wisdom
What is the maturing of the liberation-ripening wisdom? It is: because the branch of insight (vipaśyanā) is matured, it is also named the maturing of wisdom; because the branch of tranquillity (śamatha) is matured, it is also named the maturing of wisdom. Why so? Because the wisdom within the concentrated mind carries on purely upon the object known.
Again, the branch of insight must, at the very first, take a good friend as its support. The branch of tranquillity is embraced by the perfection of moral discipline (śīla).
Again, in dependence upon being embraced by a good friend, there is, within the true nature of the object known, an aspiration to awaken to it 〔this first dharma〕. In dependence upon being embraced by the perfection of moral discipline, then — with respect to the higher moral discipline, in the case of violating the pure precepts, of unlawful conduct manifesting, of the ruining of proper deportment — if there are various wise fellow practitioners of the holy life who, by seeing, by hearing, or by suspicion, either raise up his offense, or make him call it to mind, or make him follow in learning, then at all these times he is able to bear their reproach 〔this second dharma〕.
Again, in dependence upon the aspiration to awaken to the truth of the object known, one comes to delight in listening 〔this third dharma〕; in dependence upon delight in listening, one comes to raise questions 〔this fourth dharma〕; in dependence upon raising questions, one comes to hear the profound Dharma-meaning not heard before 〔this fifth dharma〕. Because of listening repeatedly, without interruption, one's grasp of that Dharma-meaning turns ever clearer and purer 〔this sixth dharma〕, and one is further able to dispel the doubts previously arisen 〔this seventh dharma〕. Because one's awakened wisdom turns ever clearer and purer in this way, one comes to see the faults in all the flourishing affairs of the world, and with a deep mind grows disenchanted with them 〔this eighth dharma〕. Because one applies attention well with a disenchanted mind in this way, one gives rise to no wish or delight toward any of those flourishing worldly affairs 〔this ninth dharma〕. Because he in this way has no wishing mind toward the various worldly paths of superior rebirth, then, in order to cut off the dharmas leading to the evil destinies, his mind gives rise to a right aspiration 〔this tenth dharma〕. And in order to cultivate and gather the wholesome dharmas able to be antidotes to those, to cultivate and gather all the wholesome dharmas that are antidotes to the afflictions, in order to realize that fruit of the antidote, and also for the sake of his own mind's attaining purity, his mind gives rise to a right aspiration.
These ten kinds of dharmas maturing the liberation-ripening wisdom, as stated above, are able, in sequence, gradually to bring liberation to perfection.
Again, in sequence, three branches have now been stated: namely, the perfection of hearing the true Dharma, having nirvāṇa as the foremost, and the maturing of the liberation-ripening wisdom. The vast meaning of the holy teaching of these three branches is just these — ten and ten kinds. Apart from this, there is no more, whether in excess or in addition.
Again, these three branches, one should know, are precisely the causes-and-conditions of the yoga of cultivation. Why so? Because, in dependence upon this sequence, this cause, this condition, the cultivation of the yoga comes to be accomplished and perfected — that is, in dependence upon the perfection of hearing the true Dharma, having nirvāṇa as foremost, and the maturing of the liberation-ripening wisdom.
Five · The Cultivation of the Antidotes
What is the cultivation of the antidotes? One should know that, in brief, within three positions there are ten kinds of dharmas to be counteracted by the cultivation of the yoga.
What are the three positions? The first is the position of the householder; the second is the position of the renunciant; the third is the position of one cultivating the yoga in secluded, quiet dwelling.
What are the ten kinds of dharmas to be counteracted by the cultivation of the yoga? They are: in the position of the householder, toward the various wives there is the craving associated with sexual desire 〔the first thing counteracted〕; toward the other kinsfolk and the various wealth and treasures there is the affection associated with enjoyment 〔the second thing counteracted〕. These, then, are named the dharmas to be counteracted while dwelling in the position of the householder. Because of these obstructions, one is unable to depart from any kind whatsoever. Even if one manages to renounce the household, because these ponderings, by their agitation, form an obstruction, no gladness arises. For these two kinds of dharmas to be counteracted, one cultivates in turn the perception of impurity and the perception of impermanence — one should know this to be their cultivated antidote.
Again, the one who has renounced the household, within the position of the renunciant, constantly has, in brief, four kinds of undertaking. The first is the undertaking of constantly cultivating the wholesome dharmas by skillful means — that is: "Because I constantly cultivate the various dharmas by skillful means as my support, I shall be able to subdue every consciousness that delights following after the savor of craving, and shall also be able to awaken, as it really is, to the nature of suffering." The second is the undertaking of conviction and delight toward the nirvāṇa free of idle proliferation — that is: "I shall, toward the nirvāṇa free of idle proliferation, keep my mind from turning back, giving rise to no worry, giving rise to no worry of 'Where am I finally to be now?'" The third is the undertaking of roaming the villages from time to time to beg for food — that is: "Taking the enjoyment of begged food as my cause, my body attains long abiding, strength, and fitness, and can constantly cultivate the various wholesome dharmas by skillful means." The fourth is the undertaking of dwelling in a secluded place — that is: "Should I delight in dwelling mixed together with the various householders and renunciants, then there would be the various seeing, hearing, and enjoying associated with the world, the various affairs of distraction; let these not become an obstruction to me at the level of right, careful contemplation, of the mind on a single object."
Within these four kinds of undertaking, one should know there are four kinds of dharmas to be counteracted. In the first undertaking, there is laziness and sloth 〔the third thing counteracted〕; in the second undertaking, there is the view of the reifying self 〔the fourth thing counteracted〕; in the third undertaking, there is the craving after savor 〔the fifth thing counteracted〕; in the fourth undertaking, there is the desirous craving toward the various things of the world 〔the sixth thing counteracted〕. For these four kinds of dharmas to be counteracted, there are, in sequence, four kinds of cultivated antidote: the first is, toward impermanence, cultivating the perception of suffering; the second is, toward the manifold sufferings, cultivating the perception of no-self; the third is, toward food and drink, cultivating the perception of loathsomeness; the fourth is, toward all the world, cultivating the perception of what is not to be delighted in.
Again, within the position of secluded, quiet dwelling and applying attention by skillful means, one should know there are, in brief, four kinds of things to be counteracted. Which four? The first is a mind darkened toward the categories of tranquillity and insight 〔the seventh thing counteracted〕. The second is a craving after savor toward the various concentrations 〔the eighth thing counteracted〕. The third is a mind following after the marks of stirring toward existence 〔the ninth thing counteracted〕. The fourth is putting things off to a later and later day, waiting for some other time, following the pondering of "not dying," unable to cultivate the means blazingly and diligently 〔the tenth thing counteracted〕. For these four kinds of dharmas to be counteracted, one should know there are also four kinds of cultivated antidote: the first is cultivating the perception of light; the second is cultivating the perception of dispassion; the third is cultivating the perception of cessation; the fourth is cultivating the perception of death.
Again, the perception of impurity, in brief, has two kinds: the first is what is embraced by the power of discernment; the second is what is embraced by the power of cultivation.
Within the perception of impurity embraced by the power of discernment, one should know there are five dharmas to be counteracted. Which five dharmas? The first is drawing near to womenfolk. The second is dwelling in an exposed place and losing mindfulness. The third is dwelling in a hidden place and growing lax. The fourth is that which runs through both the hidden and the exposed, arising by the force of unbroken habituation 〔the defilement〕. The fifth is that, though one diligently and skillfully cultivates the impure, one's attention goes astray — that is, one does not contemplate the impure, but turns instead following the mark of the pure; this is named the going-astray of attention.
Within the perception of impurity embraced by the power of cultivation, one should know there are seven dharmas to be counteracted. Which seven dharmas? They are: the nature by which the affairs one is engaged in distract the mind; the nature by which the affairs one is engaged in tend toward action; the nature of being unskilled in applying attention by skillful means, because of not being reverent and not diligent in raising questions. Again, because one is unable to guard the gates of the faculties, though one dwells in an empty, quiet place, there are still the various defiled ponderings that disturb one's mind. Again, because one does not know the measure in food and drink, one's body is unfit. Again, because one is disturbed by ponderings, one takes no delight in seclusion, no delight in the tranquillity-concentration of inner mental stilling. Again, because that body is unfit, one is unable to cultivate insight well, unable to contemplate the various dharmas as they really are.
Of all such dharmas to be counteracted, one should know that, stated all together, on one reckoning there are twelve, and on another reckoning there are fourteen. And just as with these dharmas to be counteracted, so the counteracting bright dharmas are again just as many. In cultivating these two kinds of perception of impurity, one should know there is much to be accomplished.
Again, of the perception of suffering cultivated toward impermanence, in brief there are six kinds of dharmas to be counteracted. Which six? The first is that, toward the wholesome dharmas not yet arisen which should first be made to arise, there is laziness and sloth. The second is that, toward the wholesome dharmas already arisen which should be made to abide unforgotten, cultivated to perfection, and multiplied and made ever more vast, there is all manner of indolence. The third is that, in revering one's teachers and elders and going to raise questions, one cannot be constant and continuous. The fourth is that, toward constantly cultivating the wholesome dharmas and always following after the teacher, one is far removed from pure faith. The fifth is that, because of being far removed from pure faith, one is unable to cultivate constantly. The sixth is inner laxity, and, because of laxity, an inability to follow along constantly in the constant cultivation of the various wholesome dharmas. For these six kinds of dharmas to be counteracted, there are again six dharmas able to serve as antidotes, with much to be accomplished; being the reverse of these, their character should be known.
Again, the perception of light takes the manifold lights as its objective realm, as has already been told in the Stage of Meditative Equipoise. Now within this meaning, the intent is to clarify the light of Dharma taken as objective realm, and the cultivating of the perception of light — that is, the Dharma just as heard, already brought to its consummation and not forgotten in mindfulness, is named the light of Dharma; and the perception concurrent with that and associated with that, one should know, is named the perception of light. Why so? Because what truly darkens the mind is, it is said, when cultivating the categories of tranquillity and insight by skillful means, whatever loss of mindfulness there is toward the various dharmas; and the reverse of this, one should know, is precisely light.
Again, the perception of light concurrent with the reflection-attained wisdom and the cultivation-attained wisdom of the ultimate meaning has eleven dharmas to be counteracted. Which eleven? That is: the perception of light concurrent with the reflection-attained wisdom has four dharmas, and the perception of light concurrent with the cultivation-attained wisdom has seven dharmas; the things thus counteracted come, all together, to eleven.
The four dharmas of the perception of light concurrent with the reflection-attained wisdom are: the first is that, because of not contemplating well and not ascertaining well, doubt follows along toward what one reflects upon. The second is that, dwelling in the night watch, because of laziness, sloth, and much habituation to sleep, one squanders the hours. The third is that, dwelling in the day watch, because of drawing near to evil food, one's body is not supple and pliant, and one cannot conform to the truthful contemplation of the various dharmas. The fourth is that, dwelling mixed together with householders and renunciants, one cannot, toward the Dharma just as heard and brought to consummation, apply attention and reflect in accord with principle. Because doubt thus follows along, and because the causes-and-conditions able to dispel doubt are obstructed, these four kinds of dharmas are what the perception of light concurrent with the reflection-attained wisdom counteracts, causing the reflection-attained — whether the knowing or the seeing — not to attain purity.
What are named the seven dharmas counteracted by the perception of light concurrent with the cultivation-attained wisdom? The first is, cultivating in dependence upon the mark of exertion, the dharma counteracting an exceedingly ardent effort. The second is, cultivating in dependence upon the mark of stilling, the dharma counteracting an exceedingly feeble effort. The third is, cultivating in dependence upon the mark of equanimity, all the delight that is greedily attached to the savor of concentration and concurrent with craving. The fourth is a mind harboring dread toward parinirvāṇa, and, concurrent with anger and aversion, a mind grown timid — these being two dharmas to be counteracted 〔together forming the fourth item〕. The fifth is that, in dependence upon just such an application of attention by skillful means, toward the Dharma one diligently disputes and ascertains, and in the arena of establishing and refuting one gives rise to much talk, continuing unbroken and not letting go; this, at the time of tranquil right reflection, can serve as an obstruction. The sixth is that, toward form, sound, smell, taste, and touch, one grasps at their marks and beauty contrary to right principle, ponders wrongly, and lets the mind be distracted. The seventh is that, toward a matter that should not be pondered, one forcibly reins in the mind and discerns the various dharmas. These seven kinds are the dharmas counteracted by the perception of light concurrent with the cultivation-attained wisdom, most able to obstruct the perception of light concurrent with the cultivation-attained wisdom, causing the cultivation-attained — whether the knowing or the seeing — to carry on impurely.
These dharmas to be counteracted have, once again, eleven dharmas that are the reverse of these, able to serve as antidotes, able to cut off those; one should know that they too cause the reflection-attained and cultivation-attained — whether the knowing or the seeing — to carry on purely.
Again, one who by right skillful means cultivates the various perceptions has three things: the first is having the aspiration to cut off and destroy the dharmas to be counteracted. The second is, within the dharmas to be counteracted that are manifesting in activity, keeping the mind unstained and swiftly making them cease. The third is being able, moreover, to dwell much in the dharmas that serve as antidotes, cutting off and destroying all the dharmas to be counteracted. Because these three dharmas follow along in every cultivation of the antidotes, they are named having much to be accomplished.
This, then, is named the cultivation of the antidotes. This cultivating of the antidotes, one should know, is precisely the cultivation of the yoga. The vast meaning of the holy teaching of this fifth branch, the cultivation of the antidotes, one should know, has only these ten characters. Apart from this, there is no more, whether in excess or in addition.
Six · The Worldly Purity of All Kinds
What is the worldly purity of all kinds? One should know that, in brief, it has three kinds. The first is attaining concentration; the second is the perfection of concentration; the third is mastery of concentration.
Among these, at the very first there are twenty kinds of dharmas to be counteracted in the attaining of concentration, able to keep a person from attaining the surpassing concentration. Which twenty?
The first is the fault of having as companions fellow practitioners of the holy life who take no delight in cutting off. The second is the fault that, though a companion has virtue, yet the teacher able to expound the means of cultivating concentration has a fault — that is, he explains the means of cultivating concentration wrongly. The third is the fault that, though the teacher has virtue, yet toward the means of cultivating concentration that are spoken, the one who is able to listen, because his aspiration and delight are feeble and his mind is distracted, is unable to receive them. The fourth is the fault that, though the one who is able to listen has delight and aspiration, and gives ear and listens, yet because of dullness and because his awakened wisdom is feeble, he is unable to receive them. The fifth is the fault that, though he has the virtue of wisdom, yet he is a person given to craving, seeking much after gain and respect. The sixth is the fault of much sorrow, of being hard to support and hard to satisfy, of not knowing the contentment of delight. The seventh is the fault that, precisely by the force of such increase, he has many affairs and duties. The eighth is the fault that, though he is free of this failing, yet through indolence and laziness he casts aside his practical effort. The ninth is the fault that, though he is free of this failing, yet the various obstructions arise for him from others. The tenth is the fault that, though he is free of this failing, yet toward the sufferings of cold and heat and the like he is unable to endure. The eleventh is the fault that, though he is free of this failing, yet through the failing of conceit and anger he is unable to receive instruction. The twelfth is the fault that, though he is free of this failing, yet he ponders wrongly upon what is taught. The thirteenth is the fault that, though he is free of this failing, yet toward the teaching he has received he has a loss of mindfulness. The fourteenth is the fault that, though he is free of this failing, yet he has the fault of dwelling mixed together with householders and renunciants. The fifteenth is the fault that, though he is free of this failing, yet he has the fault of enjoying seats and bedding associated with the five failings — the seats and bedding associated with the five failings should be known as will be told in the Śrāvaka Stage. The sixteenth is the fault that, though he is free of this failing, yet because in a secluded place he does not guard the various faculties, he has the fault of wrong pondering. The seventeenth is the fault that, though he is free of this failing, yet because of unevenness in food and drink, he has the fault of a heavy body and being fit for nothing. The eighteenth is the fault that, though he is free of this failing, yet being of a nature given much to sleep, he has the fault of the secondary affliction of much sleep manifesting in activity. The nineteenth is the fault that, though he is free of this failing, yet because he has not first cultivated the category of tranquillity, he has the fault of no gladness toward the inner stilling and seclusion of the mind. The twentieth is the fault that, though he is free of this failing, yet because he has not first cultivated the category of insight, he has the fault of no gladness toward the truthful contemplation that is the higher-wisdom-dharma insight.
These twenty kinds of dharmas are what is counteracted, within the category of tranquillity and insight, in realizing the one-pointedness of mind. Again, these twenty kinds of dharmas to be counteracted, in brief, by four characters, are able to serve as obstruction within the concentration that is to arise. Which four characters? The first is because of being unskilled in the means to concentration; the second is because of having no practical effort at all toward any means of cultivating concentration; the third is because of a wrong practical effort; the fourth is because the practical effort is loose and slack.
These dharmas to be counteracted in concentration have twenty kinds of bright dharma as antidote; being the reverse of these, their character should be known. Because one is thus able to cut off the dharmas to be counteracted, with much to be accomplished, one is then quickly able to settle the mind rightly and realize concentration. Again, this concentration attained, one should know, is precisely what is embraced by the not-yet-arrived level, the access-concentration of the first meditative absorption.
Again, the vast meaning of the holy teaching, both of the dharmas contrary to the attaining of concentration and of the dharmas conducive to the attaining of concentration, one should know, has only these twenty kinds. Apart from this, there is no more, whether in excess or in addition. By these causes-and-conditions, in dependence upon this first worldly purity of all kinds, this true Dharma's being made to bring the pudgala to the attaining of concentration has now been well expounded and well revealed.
Next, one who has thus already attained concentration, within this small and slight surpassing concentration, gives rise to no contentment of delight. Toward the perfection of the surpassing concentration, he further raises up seeking and aspiration. And it is just toward that that he sees its surpassing merits. And because of the seeking and aspiring, and seeing its surpassing merits, for the sake of seeking it, he is heroically vigorous and dwells spurring himself on. Again, because he is not able altogether and forever to cut off the afflictions associated with form and concurrent with the savor of craving, he is named "not gaining the surpassing." Again, because he does not diligently cultivate every one of those wholesome dharmas, he is named "surpassed by others." Again, toward the birthplace among the vast pure gods, he is not sunk down. Again, he is one whom others cannot despise, because of the force of his lowly conviction's increase. Again, his mind being thus not sunk down, within the dharmas that are the objective realm of concentration, he cultivates by the uninterrupted and reverent-weighty means, following along, with just the marks of stilling, exertion, and equanimity previously attained. Again, carrying on thus in accord with the marks of the Dharma, entering concentration again and again and emerging from it again and again, in order to realize the swift higher knowledge, in dependence upon the perfection of concentration and upon delight in hearing the true Dharma, he from time to time diligently raises questions. Again, in dependence upon such perfection of concentration, upon the inner tranquillity that is the right means and is embraced by the fundamental concentration, he realizes seclusion and attains delight in it. And he realizes the insight into dharmas. Contemplating in this way, blazing, bright, and pure, he has manifold delights. One should know that, having come this far, he is now able to enter and realize the fundamental meditative absorption; and this, then, is named the perfection of concentration.
Again, the vast meaning of the holy teaching of this perfection of concentration, one should know, has only these ten characters. Apart from this, there is no more, whether in excess or in addition.
Next, although, because he has now realized the fundamental concentration, he is named perfect in concentration, yet his mind is still defiled by the various secondary afflictions born of concentration — craving after savor, conceit, view, doubt, ignorance (avidyā), and the rest — and is not yet named perfectly pure and pristine white. In order to keep these secondary afflictions from manifesting in activity, in order to train the mind, in order to tame the mind, he ponders thus: "I ought to realize the mind's mastery, concentration's mastery."
Thereupon, in four loci, with twenty-two characters, he contemplates well. That is: he himself vows to accept the lowly form, deportment, and requisites; and he himself vows to accept the restraining moral discipline; and he himself vows to accept the diligent, uninterrupted cultivation of the wholesome dharmas. If it be for the sake of cutting off all suffering and vexation that he accepts these three loci, then he should rightly contemplate the following-along of the manifold sufferings.
〔The first locus: contemplating the vow to accept the lowly form, deportment, and requisites, by five characters:〕 Because he has shaved off hair and beard, because he has cast off the fine looks of the worldly, because he wears robes of ruined color, he should contemplate his own form as different from ordinary folk — this, then, is named contemplating the vow to accept a lowly form 〔the first character〕. Amid walking, standing, sitting, lying, speech, silence, and the rest, he does not carry on following his desires; subduing pride and conceit as he goes toward another's house, he contemplates carefully and rightly the roaming and begging for food — this, then, is named contemplating the vow to accept a lowly deportment 〔the second character〕. Again, he rightly contemplates the various requisites for sustaining the body, obtained from others and hoarded not at all — this, then, is named contemplating the vow to accept lowly requisites 〔the third character〕. By these five characters, one should know, it is named the contemplation of the first locus. 〔The text names the three — form, deportment, requisites — and concludes them as "five characters."〕
Again, within the well-spoken Dharma and Vinaya, the moral discipline received by the various renunciants is displayed, in brief, by the casting off of two things. The first is displayed by casting off father and mother, wife and child, slaves and servants, friends, kinsfolk, wealth and grain and precious things, and the like. The second is displayed by casting off song and dance, music and mime, laughter and play, revelry and amusement, roving companionship, frivolous idleness, the gatherings of the beloved, and the various affairs of the world. Again, he abides in the moral-discipline restraint, neither privately reproaching himself over the breaking of a precept, nor being reproached and expelled by his fellow practitioners of the holy life in accord with the Dharma; having some breach of moral discipline, he does not act rashly. If there is any lack or breach in his moral discipline, then by this cause-and-condition he earnestly reproaches himself; if he is reproached and expelled by his fellow practitioners of the holy life in accord with the Dharma, then he at once repents and clears himself in accord with the Dharma. Toward the fellow practitioner of the holy life who is able to raise up his offense, his mind harbors no anger or resentment, no injury and no vexation, and he mends himself. By these five characters it is named the contemplation of the second locus.
Having thus well perfected his moral discipline, he should, by five characters, diligently and skillfully cultivate the various categories of the wholesome. That is: from time to time inquiring, receiving, reciting, weighing, and ascertaining, he diligently cultivates the categories of the wholesome — only thus should he receive the faithful gifts of others 〔the first character〕; again, delighting in seclusion, he cultivates the various attentions by right skillful means 〔the second character〕; and again, by day and by night, toward the two dharmas of the declining share and the surpassing share, he knows what is to be cut off and what is to be cultivated 〔the third character〕; and again, toward birth-and-death he sees its great fault 〔the fourth character〕; and again, toward nirvāṇa he sees its surpassing merit 〔the fifth character〕. By these five characters it is named the contemplation of the third locus.
The one who thus diligently cultivates the categories of the wholesome is, in brief, followed along by four sufferings. That is: because, toward the four fruits of the renunciant, he has not yet been able to realize any accordingly, he is still followed along by the suffering of the evil destinies 〔the first suffering〕. Because his very nature is a dharma of birth, aging, sickness, and death, he is followed along by the suffering of inward decay 〔the second suffering〕. Because all that is beloved is a dharma of parting, he is followed along by the suffering of the decay of the beloved 〔the third suffering〕. Because it is made by his own karma, he is followed along by all the causes of suffering 〔the fourth suffering〕. Being thus followed along by these four sufferings, he should, by seven characters, contemplate carefully and rightly. 〔The text names the four sufferings and concludes them as "seven characters."〕 By these seven characters it is named the contemplation of the fourth locus.
When he thus, in these four loci, contemplates rightly by twenty-two characters, he gives rise to this attention in accord with principle: namely, "It is for the sake of seeking such matters that I have vowed to accept the lowly form, deportment, and requisites for sustaining the body, vowed to accept the restraining precepts, vowed to accept the diligent and constant cultivation of the wholesome dharmas; yet now, of these four kinds of suffering, which am I to be freed from? If I thus spur and urge myself on, vowing to accept the three loci, yet am still constantly followed along by the four sufferings, not yet liberated — then I now ought not, being followed along by suffering and not yet having attained mastery upon the surpassing concentration, to rest midway or turn back again." Being thus diligent, applying attention in accord with principle, one comes to deserve the name of the perception of the renunciant and the perception of the śramaṇa.
He, taking as his support the perfect cultivation of the many means, because by the worldly path he has realized the perfection of concentration, yet toward the cutting off of the afflictions has not yet realized it, then again, in dependence upon delight in cutting off, constantly and diligently cultivates. Again, he, having attained the good worldly path, in order to attain mastery of concentration again and again, in dependence upon delight in cultivating, carries on without interruption. Again, toward the faithful elders, householders, brahmins, and the like, though he obtains the various gains and respect, he does not, in dependence upon this gain and respect, give rise to greedy attachment. Nor, toward others' gain and respect, and toward the other faithless brahmins and the like, in the various displeasing bodily deeds and verbal deeds manifesting to his face and behind his back, does his mind give rise to indignation; and moreover toward them he has no mind of injury. Again, the various secondary afflictions within concentration — craving, conceit, view, ignorance, doubt, and the rest — no longer manifest in activity, and he well guards the abiding of mindfulness. Again, it is not that, having realized the surpassing tranquillity, he then, by just such tranquillity, deems all that is to be done already done; nor does he proclaim to others what he has himself realized. He, by thus delighting in cutting off and delighting in cultivating, with a mind free of greed and anger, right mindfulness present before him, is far removed from over-weening conceit. Toward the various robes, obtaining them as is fitting, he gives rise to the contentment of delight; and as with robes, so with the contentment toward the rest — food and drink, seats and bedding, and the like — one should know it is likewise. Again, he rightly understands and so makes use of them — that is, the various requisites of life such as these are only for the sake of curing this body so that it does not decay, staying hunger and thirst for a while, sustaining the holy life, on at length down to knowing the measure in food. He, by thus rightly cultivating, attains mastery upon concentration. Taking that as his support, his mind is pure and white, without stain or blemish, far removed from the secondary afflictions, on at length down to attaining the unshakable, able to draw forth all the surpassing spiritual knowledges and higher wisdoms. This, then, is named mastery of concentration.
The vast meaning of this mastery of concentration, one should know, has only the characters as stated. Apart from this, there is no more, whether in excess or in addition.
Again, the attaining of concentration spoken of before, the perfection of concentration spoken of in between, and the mastery of concentration spoken of now, are together named the unsurpassed worldly purity of all kinds. One should know that this purity is only within the true Dharma, and not among the various non-Buddhist paths.
Seven · The World-Transcending Purity of All Kinds
What is the world-transcending purity of all kinds? One should know that, in brief, it has five kinds. Which five? The first is the entering into the direct realization of the holy truths; the second is, having entered the direct realization of the holy truths, being far removed from the various obstructions; the third is, having entered the direct realization of the holy truths, in order to realize the swift higher knowledge, applying attention and reflecting upon the various matters of gladness; the fourth is the cultivation of the path just as attained; the fifth is the realizing of the utterly pure path and the merits of its fruit.
What is the entering into the direct realization of the holy truths? It is: there are the disciples of the Tathāgata who have well cultivated the worldly purity, knowing that, through the long night, by the subtle five desires their mind has been amassed; and because it is sustained by food and drink, their mind has been nourished, and because they give rise to craving and delight toward those various desires, they thereby see deeply the faults in the various desires, and toward the higher, surpassing realm see its tranquil virtue. He can readily dwell in the realm of idle proliferation — that is, in the worldly purity of all kinds; but the realm free of idle proliferation is hard to dwell in — that is, the world-transcending purity of all kinds. Therefore toward that 〔realm of idle proliferation〕 he dwells disenchanted, not undisenchanted.
Again, this one who abides in the true Dharma, toward the nirvāṇa-realm free of idle proliferation, has a mind that delights to abide and wishes to realize it. Because of the force of the increase of his lacking the realization of the fruits of the renunciant, he gives rise to disenchantment in five loci: toward his own being associated with defilement, his mind gives rise to disenchantment; toward his own not being associated with purity, his mind gives rise to disenchantment; toward the fault of his own being associated with defilement, his mind gives rise to disenchantment; toward the fault of his own not being associated with purity, his mind gives rise to disenchantment; toward his own vision of purity being hard to accomplish, his mind gives rise to disenchantment.
Among these, in brief, there are three kinds of being associated with defilement. The first is dying untamed and unsubdued, associated with defilement. The second is that after death one will fall into the great pit of the afflictions, associated with defilement. The third is that, by the force of the mastery of those afflictions, one carries on the various evil and unwholesome deeds, going to a place of dread, associated with defilement. He contemplates his own body as lacking the realization of the fruits of the renunciant, and because of that lack he is associated with these three kinds of defilement; having contemplated thus, his mind gives rise to disenchantment.
One should know that being not associated with purity also has three kinds. The first is the ultimate nirvāṇa in which the various afflictions are cut off, named the place without dread. The second is that which is able to realize this — namely, the concentration of the wholesome mind in dependence upon the training in the higher mind. The third is that which is able to realize this — namely, the subtle holy path embraced by the right view of the training in the higher wisdom. He contemplates his own body as not associated with these three kinds of purity, and his mind gives rise to disenchantment.
One should know that the faults of being associated with defilement also have three kinds. The first is birth, the root of the suffering of aging, sickness, and death. The second is birth in a place of no leisure, which is of its own nature suffering. The third is that birth in every place is of an impermanent nature. He contemplates his own body as having these three kinds of faults of being associated with defilement, and his mind gives rise to disenchantment.
One should know that the faults of being not associated with purity have five kinds. The first is birth in a border land, not yet able to be stilled. The second is birth in an evil destiny, not yet able to be stilled. The third is that, toward the householders' various deeds of immediate retribution, one has not yet been able to lay them to rest and block them off. The fourth is that, toward the renunciants' countless tendencies of view, one has not yet come to be un-associated with them. The fifth is that, though by the worldly path one reaches even to the summit of existence, whether in concentration or in birth, yet toward the flowing and turning of birth-and-death that has no first or final limit, one has not yet made a far limit. He contemplates his own body as having these five kinds of faults of being not associated with purity, and his mind gives rise to disenchantment.
Toward one's own vision of purity being hard to accomplish, one should know there are also five kinds. The first is that, if one casts it aside and does it not, one cannot accomplish it oneself. The second is that, toward the remaining matters, it cannot be accomplished by requesting another to do it. The third is that one must certainly do it oneself — because, so long as one has not made one's own mind pure, one certainly will not be freed from the manifold sufferings nor accomplish the auspicious nature. The fourth is that it is not because one presently commits no evil deed that one may say that this is already the accomplishing of purity, or is already named attaining, upon the presently-seen Dharma, the everlasting freedom from the blaze — because, there being no path of antidote, the evil and unwholesome deeds committed before will certainly not perish. The fifth is that that purity comes to be displayed only through the realization of the path of the trainee and the path of the one beyond training. He contemplates purity as hard to accomplish through these five characters, and his mind gives rise to disenchantment.
And again he gives rise to a firm vigor, for the sake of realizing it. Because he contemplates and sees the being-associated and not-being-associated of defilement and purity, his mind gives rise to disenchantment. And because he contemplates and sees the faults of the being-associated and not-being-associated of defilement and purity, his mind gives rise to dread. And because there is laziness and sloth within the realizing of purity and the cutting off of defilement, his mind is thereby held back. And because he applies attention and reflects upon those marks, his mind gives rise to disenchantment; and just because he does much toward these marks, his mind grows utterly disenchanted. And as with disenchantment and utter disenchantment, so with dread and utter dread, with being-held-back and utter being-held-back, one should know it is likewise.
In this way, because he, with the perception concurrent with disenchantment, applies attention and reflects in five loci by twenty characters, he is named to have well cultivated and mended.
Again, there are five causes, embraced by twenty characters, that make him, toward the nirvāṇa that is the stilling and cessation where craving is exhausted, dwell much and swiftly, his mind not turning back, and having no worry either of "Where am I finally to be now?" Which five causes? The first is because of the penetrating attention — that is, because by such penetrating attention, without interval, one is surely able to enter the right nature of assured deliverance, to enter the direct realization of the truths, and to realize the holy knowledge-and-vision. The second is because of the support — that is, because in dependence upon this support, without interval, one is surely able to enter the right nature of assured deliverance, and the rest as told before. The third is because of the gate of entering the objective realm — that is, because by taking this as object one enters the gate of the objective realm, one is surely able to enter the right nature of assured deliverance, and the rest as told before. The fourth is because of the gathering of the provisions — that is, because by this one gathers the provisions, one is surely able to enter the right nature of assured deliverance, and the rest as told before. The fifth is because of the gathering of the means — that is, because one gathers such means, one is surely able to enter the right nature of assured deliverance, on at length down as told in full.
These five causes, one should know, are stated in the reverse sequence, from the cause, in dependence upon the direct realization of the truths — not causes in the forward sequence; being stated in dependence upon the most surpassing cause, in the manner of the matters told before, in the reverse sequence.
〔The first cause, because of the penetrating attention:〕 That is, within the intensified practice of emptiness, wishlessness, and marklessness, toward the mind-mark that, in the attention entered upon subtly manifesting in activity, turns along interruptedly or uninterruptedly and is concurrent with the conceit "I" — this being able to obstruct the attention of direct realization — one rightly penetrates it. Having penetrated it, then, within the spontaneous turning of the mind concurrent with the attention, one is able to cast it off well, causing it to cease without interval. In dependence upon this mind ceasing without interval, by a newly arisen attention, one reflects, as it really is, with the modes of impermanence and the rest. Because of cultivating this attention and cultivating it much, a knowledge arises in which the object-taken and the object-taker are equal and equal. He, at that time, has the disordered mind of the conceit "I" that is able to obstruct direct realization cut off forever, and realizes the one-pointedness of mind. He then reflects: "I have realized the one-pointedness of mind," knowing it as it really is. One should know this is named entering the direct realization of the truths because of the penetrating attention.
〔The second cause, because of the support:〕 Again, if one has first, by the worldly path, attained concentration, and has attained perfection also and mastery also, then he, either toward the mark of "entering concentration" — that is, that by which one enters concentration — or toward the mark of "abiding in concentration" — that is, that by which one abides in concentration — or toward the mark of "emerging from concentration" — that is, that by which one emerges from concentration — applies attention and reflects upon these marks, settles his mind, and enters the direct realization of the truths. If one has attained concentration but not yet perfection, nor yet mastery, then he either reflects upon the mark of stilling, or reflects upon the mark of exertion, or reflects upon the mark of equanimity, settles his mind, and enters the direct realization of the truths. In this way, one should know, because of the support, his mind is settled.
〔The third cause, because of the gate of entering the objective realm:〕 Again, there are two dharmas that most gravely obstruct the cultivation of direct realization. Which two dharmas? The first is the disturbance wrought by wrong pondering, so that the mind is not calm; the second is that toward the matter known his mind is inverted. In order to counteract such obstructions, one should know there are two kinds of dharma for settling the mind upon the object: that is, for the sake of counteracting the first obstruction, one cultivates mindfulness of the in-and-out breath; for the sake of counteracting the second obstruction, one cultivates the various foundations of mindfulness. In this way, one should know, because of the gate of entering the objective realm, his mind is settled.
〔The fourth cause, because of the gathering of the provisions:〕 Again, for one who delights in drawing near the subtle five desires, within the holy Dharma and Vinaya there is nothing that is his sphere of conduct. If, toward robes, food and drink, and the various seats and bedding obtained as is fitting, he gives rise to the contentment of delight, and toward the gain and respect obtained accordingly he subdues his mind — that is, in dependence upon the subtle five desires, not by the gain and respect obtained, his mind then abides firmly; by this cause-and-condition, he is far removed from every place that is not his sphere of conduct. Having become far removed, then in dependence upon the various foundations of mindfulness he delights in cutting off and delights in cultivating. By day and by night, from time to time he contemplates the affairs of decline and flourishing and the like, both his own and others', and his mind gives rise to disenchantment. And again he cultivates the recollection of the Buddha and the rest, making his mind pure. And again he abides within the various holy lineages. In this way, one should know, because of the provisions, his mind is settled — this being stated in dependence upon the most surpassing path of the provisions.
〔The fifth cause, because of the gathering of the means:〕 Again, he, having thus abided in the provisions, in order to cultivate the intensified practice of the attention that is in accord, therefore has two kinds of means of intensified practice. Which two? The first is that he himself, toward the discourses and the abhidharma, recites, receives, and retains them, cultivates right attention, and makes himself utterly skilled toward the matter of the aggregates and the rest. The second is that, in dependence upon the teaching of another teacher — that is, the so-called Great Teacher, the preceptor (upādhyāya), the instructor (ācārya) — from time to time he receives instruction and exhortation, is embraced and given support. And the applying of attention and reflecting that is right intensified practice, one should know, is named the third means. This applying of attention and reflecting that is right intensified practice is named right intensified practice. The meaning here is: the attention that belongs to purity of moral discipline is named the applying of attention and reflecting that is right intensified practice. He himself reflects that his moral discipline is pure, and so has no regret or vexation; because he has no regret or vexation, gladness then arises; on at length down to the mind entering right concentration. Therefore it is expounded that this applying of attention and reflecting that is right intensified practice is named the means of the mind's abiding. Because of such a means, the mind is swiftly settled.
He, at that time, by these five causes and twenty characters holding his mind, within the nirvāṇa-realm that is the stilling and cessation where craving is exhausted, is made to abide well, no longer turning back, his mind without fright or dread, having no worry of "Where am I finally to be now?" One should know that, at the time when the mind is thus settled, it is already named entering the direct realization of the truths. This, then, is named entering the direct realization of the holy truths.
Again, the meaning of this direct realization of the holy truths, stated in full, one should know, is: the marks of the mind's disenchantment are twenty kinds, and the marks of the mind's settling are likewise twenty kinds. Apart from this, there is no more, whether in excess or in addition.
What is, having entered the direct realization of the holy truths, being far removed from the various obstructions? One should know that this obstruction, in brief, has two kinds. The first is the obstruction of the sphere of conduct; the second is the obstruction of the dwelling place.
The obstruction of the sphere of conduct means: it is as though a holy disciple, either dwelling together with the assembly, following after whatever community-affairs arise, casts aside the categories of the wholesome and gathers with the assembly again and again; or again abides in the practice of constant begging for food, yet holds food and drink dear; or, joining these two, again delights in busying himself with such matters as robes and bowl; or, for the sake of reciting the scriptures, yet delights in idle talk; or, dwelling in the night watch, delights in and clings to sleep; or, dwelling in the day watch, delights in defiled talk of kings, thieves, and the like; or, in some place, has kinsfolk, companions, jesting talk, and the like to dwell with, and toward this place takes no delight in seclusion — that is, because through the long night he has habituated himself again and again to dwelling with them, and by the force of that increase, or again delights in dwelling with a second person. Such things as these are named the obstruction of the sphere of conduct.
The obstruction of the dwelling place means: dwelling in an empty, quiet place and cultivating tranquillity and insight is together named "dwelling." In dependence upon tranquillity and insight, one should know there are again four kinds of obstruction. The first is the nature by which the branch of insight is not conducive; the second is the nature by which the branch of tranquillity is not conducive; the third is the nature by which the mindfulness belonging to both those categories is not conducive; the fourth is the nature by which the location is not conducive. If one deems oneself clever and gives rise to haughtiness, and does not listen from another to the conforming, contemplative true Dharma, this is named the nature by which the branch of insight is not conducive. If one does not still one's bodily, verbal, and mental conduct, but is restless and rash, violates the moral discipline again and again, gives rise to worry and regret and the like, on down to being unable to settle the mind well, one should know this is named the nature by which the branch of tranquillity is not conducive. If, by the force of the increase of lost mindfulness, one does not hold back and guard the mind against the various secondary afflictions such as sinking and agitation, one should know this is named the nature by which the mindfulness belonging to both those categories is not conducive. If one draws near the various seats and bedding associated with the five failings, one should know this is named the nature by which the location is not conducive. Or, in the day watch, there is much clamor and laxity; in the night watch, one is touched by the manifold sufferings of mosquitoes, gadflies, and the like; and there are many dreads, many disasters and pestilences; the requisites are wanting, not to be delighted in; one is embraced by evil friends, without the various good friends. Such things as these are named the obstruction of the dwelling place.
Again, these two obstructions, one should know, have in all two kinds of cause-and-condition able to bring about their being far removed. The first is having many delights of concentration; the second is having much discernment.
Having many delights of concentration, one should know, has in brief six kinds. That is: if there is someone who has attained concentration but not yet perfection, and has not yet attained mastery, he should cultivate the three skillfulnesses of stilling, exertion, and equanimity, whereby there arise many delights of concentration 〔these three〕. If there is someone who, toward concentration, has already attained perfection and has attained mastery also, he should cultivate the three skillfulnesses of entering concentration, abiding in concentration, and emerging from concentration, whereby there arise many delights of concentration 〔these three〕.
What is named having much discernment? It is: the surpassing wholesome wisdom is named discernment. Because of this wisdom, by day and by night, he understands, as it really is, the growth of his own wholesome dharmas; understands, as it really is, the growth of the unwholesome dharmas; understands, as it really is, the decline of the wholesome dharmas; understands, as it really is, the decline of the unwholesome dharmas. And he, just as, by day and by night, whether walking or standing, he draws near robes, food and drink, and the requisites of life; and because of drawing near them, whether the unwholesome dharmas grow and the wholesome decline, or the wholesome dharmas grow and the unwholesome decline — all of this he understands as it really is. Taking just this discernment as his support, toward the various unwholesome dharmas that arise, by the principle of the means of not clinging firmly, he drives them off and removes them; and toward the various wholesome dharmas he is able to cultivate diligently.
In this way, the ten skillfulnesses of these two loci 〔namely, the delights of concentration and discernment〕 are able to cut off and destroy the eleven kinds of obstruction of the two locations; as they arise, they are at once far removed. This, then, is named being far removed from the obstructions. Again, the meaning of this being far removed from the obstructions, stated in full, one should know is as the character stated. Apart from this, there is no more, whether in excess or in addition.
What is, having entered the direct realization of the holy truths, in order to realize the swift higher knowledge, applying attention and reflecting upon the various matters of gladness? It is: the holy disciple, having already seen the holy truths, has already attained the pure confidence of realization; and taking just this pure confidence of realization as his support, toward the field of the surpassing merits of the Buddha, the Dharma, and the Sangha, he applies attention and reflects, and gives rise to gladness. Again, in dependence upon the matter of his own superior rebirth and the matter of his assured excellence — that is, the flourishing affairs realized as his own bodily wealth and treasure — he applies attention and reflects, and gives rise to gladness. Again, in dependence upon freedom from envy: as toward his own body, so toward others also is he. Again, in dependence upon knowing kindness — that is, toward one who has shown him kindness — recollecting the kindness of the Great Teacher, he applies attention and reflects, and gives rise to gladness. And because in dependence upon that, he is far removed from the manifold sufferings and the causes of suffering, and draws forth the manifold joys and the causes of joy. Because he thus reflects upon the matters of gladness in accord with the path of cultivation, he is then able to realize the swift higher knowledge. Again, the meaning of this reflecting upon the matters of gladness in accord with the path of cultivation, stated in full, one should know is as the character stated. Apart from this, there is no more, whether in excess or in addition.
What is the cultivation of the path just as attained? It is: that vast, blameless gladness thus arisen in him drenches and floods his mind, and, for the sake of tending toward the ultimate, within the presently-seen Dharma his mind utterly longs. Because his mind thus gives rise to longing, the desire and delight for renunciation manifest again and again in activity — that is: "When shall I be able to abide, complete, in such a holy place, as the arhats abide, complete?" Such desire and delight having arisen, he gives rise to diligent vigor, uninterrupted and constantly applied, and by skillful means diligently cultivates the thirty-seven factors of awakening. Again, because he is thus diligently vigorous, he does not dwell mixed together with householders and renunciants, but draws near the remotest seats and bedding, his mind delighting in seclusion. Again, having thus given rise to desire and delight, given rise to diligent vigor, and delighted in seclusion, he gives rise to no contentment of delight — that is, toward a small portion of surpassing realization his mind has no contentment of delight; toward the higher, more surpassing, more subtle station of the various wholesome dharmas, he dwells in yearning. By these four dharmas he embraces the path of cultivation, and embraces it exceedingly well.
Taking just these four kinds of the path of cultivation as his support, the gladness born of the various matters of gladness as told before, he at that time cultivates to perfection 〔the first dharma〕. Because, by the principle of the means of the utmost diminishing, the afflictions are cut off, and because he obtains the surpassing dharma realized, he also brings his delight to cultivated perfection 〔the second dharma〕. And because the coarse and heavy of the category of confusion that is to be cut off by cultivation is now far removed, he obtains pliancy; and because of pliancy there arises a cooling refreshment of body and mind, embraced to the utmost. These two kinds 〔delight and pliancy〕 he cultivates to perfection 〔the third and fourth dharmas〕. Again, this trainee, because the adamantine-like concentration reaches the ultimate, cultivates to perfection 〔the fifth dharma〕. This, then, is named the cultivation of the path just as attained. Again, the meaning of this cultivation of the path just as attained, stated in full, one should know, is: because he takes the four kinds of dharma as his support, he is able to bring the five dharmas to cultivated perfection. Apart from this, there is no more, whether in excess or in addition.
What is the realizing of the utterly pure path and the merits of its fruit? It is: within the three positions — the position of pleasure, the position of pain, and the position of neither pain nor pleasure — one is dormant with the various afflictions. There are two kinds of pudgala who are chiefly displayed: the first is the ordinary being; the second is the trainee. Again, there are two kinds able to give rise to the category of defilement: the first is the category of the defilement of grasping; the second is the category of the defilement of conduct. It is just in order to cut off these two categories of defilement — the afflictions able to serve as obstruction at the time of entering the well-spoken Dharma and Vinaya — that these afflictions, able to be the dormant proclivity, deeply and far enter the mind, and are moreover able to give rise to the various sufferings. If one is able, toward these, to cut them off forever without remainder, this is named the realizing of the utterly pure path and its fruit.
Again, the five uncontaminated aggregates embraced by the ten limbs of the one beyond training — namely, the aggregate of moral discipline, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge-and-vision of liberation — are named the utterly pure path. And because one realizes this utterly pure path, one is far removed from ten kinds of fault and abides in the holy abode.
What are named the ten kinds of fault? They are: the fault, associated with the suffering of suffering, of all the sorrow, lamentation, grief, and pain, the various vexations and disturbances, in dependence upon the outer various desires 〔the first〕. Again, there is the fault of not guarding the faculties in dependence upon what is inner — because of not guarding the faculties, sorrow, lamentation, and the rest arise 〔the second〕. Again, there is the fault of craving after savor and delighting in abiding 〔the third〕. Again, there is the fault of laxity in going about and abiding 〔the fourth〕. Again, there are the three faults, held in common with no non-Buddhist path — that is, the speech, the pondering, and the seeking that arise from those several wrong views 〔this speech, pondering, and seeking being the fifth, sixth, and seventh〕. Again, there is the fault in dependence upon the far limit of the meditative absorptions 〔the eighth〕. Again, there is the fault, embraced by dependent origination, of giving rise to the category of the defilement of grasping 〔the ninth〕. Again, there is the fault of giving rise to the category of the defilement of conduct 〔the tenth〕. If one is forever un-associated with such ten kinds of fault, having only the final body borne along, the second remaining body never again to arise, one abides finally within the most tranquil nirvāṇa-realm; and among all sentient beings, on up to those born on high in the summit of existence, toward all those various sentient beings one comes to be the most surpassing. Therefore one is said to abide in the holy abode. Because one is able to be far removed from the ten kinds of fault, and moreover able to abide in the place of the holy abode, it is named a merit.
Again, that fruit, and the utterly pure path, and those merits — all this, stated all together in brief, is named the realizing of the utterly pure path and the merits of its fruit. Again, the meaning of this realizing of the utterly pure path and the merits of its fruit, stated in full, one should know is as the character stated. Apart from this, there is no more, whether in excess or in addition.
If one has attained such supreme holy dharmas of the one beyond training, then such a mind associated with the holy Dharma turns utterly its back upon the subtle five desires; and because there is no maturation, thereafter it no longer continues on. If a worldly mind, though already cut off, still comes to manifest in activity, it, at a later time, ceases spontaneously. Again, the path of existence-karma that follows the path of the afflictions is, within the presently-seen Dharma, already forever cut off; and because of that cutting-off, the path of future suffering no longer turns. Because cause and fruit are thus forever extinguished, it is named the far limit of suffering. There is nothing more remaining, nothing higher, nothing more surpassing.
Among these — the entering into the direct realization of the holy truths; the being far removed from obstructions; the applying of attention and reflecting upon the various matters of gladness in order to realize the swift higher knowledge; the cultivation of the path just as attained; the realizing of the utterly pure path and the merits of its fruit — this, then, is named the world-transcending purity of all kinds. Again, the meaning of this world-transcending purity of all kinds, stated in full, one should know is as the character stated. Apart from this, there is no more, whether in excess or in addition.
Conclusion
In this way, the worldly purity of all kinds spoken of before, and the world-transcending purity of all kinds spoken of here, gathered together into one in brief, are said to be named the fruit of cultivation. In this way, as told before — the locus of cultivation, the causes-and-conditions of cultivation, the yoga of cultivation, and the fruit of cultivation — all of this, stated all together, is the Stage of What is Attained through Cultivation.