瑜伽師地論 白話全本 · 冊8

The Stage of What is Attained through Hearing is established by the five sciences; among them the Inner Science is foremost. The Inner Science is first set out under four aspects; this fascicle expounds the first three (event-designation · discernment of concept · gathering the meaning of the holy teaching). Technical terms are left as they stand, rendered phrase by phrase into today's language, with no doctrine added and no treatise cited. Where the uddāna compresses, what it abridges is restored in 〔brackets〕.

Setting the Theme: What is the Stage of What is Attained through Hearing

What is the Stage of What is Attained through Hearing? Stated briefly, it is this: within the boundless distinctions of the word-bodies, phrase-bodies, and syllable-bodies 〔the syllables, words, and phrases of language〕 of the five sciences, one takes discerning insight as the forerunner, and by it hears, receives, recites, and holds in memory; and one is able, within the meanings displayed in dependence on the word-bodies, phrase-bodies, and syllable-bodies, to understand without error. This is what is named the Stage of What is Attained through Hearing.

Which five sciences? They are: the Inner Science, the science of medicine, the science of reasoning, the science of language, and the science of the crafts.

The Inner Science · The General Statement of the Four Aspects

What is the Inner Science? It should be known that, stated briefly, it is established under four aspects: first, the aspect established by event-designation; second, the aspect established by the designating of the discernment of concepts; third, the aspect of gathering the meaning of the holy teaching; fourth, the aspect of what is to be known within the Buddha's teaching. 〔This fascicle expounds the first three aspects; the fourth aspect is in another fascicle.〕

One · The Aspect Established by Event-Designation

What is the aspect established by event-designation? It is that, by three kinds of "event," the whole of the teaching of all the buddhas is gathered together: first, the sūtra event 〔that is, the discourses〕; second, the vinaya event 〔that is, the discipline〕; third, the mātṛkā event 〔that is, the matrix, the treatises〕. These three events will be distinguished at length in the Section on the Gathering of Events 〔here only their names are set down; the extended exposition is seen later, in the Section on the Gathering of Events〕.

Two · The Aspect Established by the Designating of the Discernment of Concepts

The "discernment of concepts" gathers forty-five gates under four uddānas 〔summary verses〕.

The First Uddāna (Twelve Gates)

The summary verse says: phrase; delusion; idle proliferation; abiding; the real; the pure; the sublime; the tranquil; nature; principle; provisional designation; direct realization.

(1) Phrase — it is the boundless realms of objects, the boundless locations, and the boundless divisions of time that the inner six sense-bases face. Again there are three realms: the realm of desire, the realm of form, and the formless realm. Again there are the three thousand realms: the small-thousand world, the middling-thousand world, and the three-thousand-great-thousand world. Again there are the four assemblies: the assembly of householders, the assembly of the home-departed, the assembly of upāsakas 〔lay devotees〕, and the assembly of non-humans. Again there are the three feelings: painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant. Again there are the three times: the past time, the future time, and the present time. Again there are the three jewels: the jewel of the Buddha, the jewel of the Dharma, and the jewel of the Saṅgha. Again there are the three [kinds of] dharmas: wholesome dharmas, unwholesome dharmas, and indeterminate dharmas. Again there are the three defilements: the defilement of affliction, the defilement of action, and the defilement of birth. Again there are the four noble truths: the noble truth of suffering, the noble truth of the origin, the noble truth of cessation, and the noble truth of the path. Again there are the nine successive attainments: from the attainment of the first meditative absorption up to the attainment of the cessation of perception and feeling 〔the nine in sequence, from the first dhyāna to the attainment of cessation〕. Again there are the thirty-seven factors of awakening: the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eight limbs of the path. Again there are the four fruits of the renunciant: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the supreme fruit of the arhat. Again there are the manifold excellent and sublime qualities: the immeasurables, the liberations, the dominant bases, the totalities, the [attainment of] non-contention, the knowledge born of resolve, the unobstructed discriminations, the six supernormal powers, and the rest. Again there are the five items of the extensive Great Vehicle: mark, name, discrimination, suchness, and right knowledge. Again there are the two [kinds of] emptiness: the emptiness of the person and the emptiness of dharmas. Again there are the two [kinds of] no-self: the no-self of the person and the no-self of dharmas. Again there is the contemplative practice of holding to the middle, apart from the two extremes: apart from the extreme of superimposition and apart from the extreme of denial. Again there are the four kinds of the real: the real as established by the world, the real as established by principle, the real that is the range of the pure knowledge that has cleansed the obstruction of affliction, and the real that is the range of the pure knowledge that has cleansed the obstruction to the knowable. Again there are the four investigations: the investigation of name, the investigation of event, the investigation of the provisional positing of intrinsic nature, and the investigation of the provisional positing of distinction. Again there are the four knowledges of things as they really are: the knowledge of things as they really are drawn forth by the investigation of name, the knowledge of things as they really are drawn forth by the investigation of event, the knowledge of things as they really are drawn forth by the investigation of the provisional positing of intrinsic nature, and the knowledge of things as they really are drawn forth by the investigation of the provisional positing of distinction. Again there are the three intrinsic natures: the wholly-imagined nature, the other-dependent nature, and the perfectly-accomplished nature. Again there are the three naturelessnesses: the naturelessness of mark, the naturelessness of arising, and the naturelessness that is the ultimate meaning. Again there is the great awakening of five marks: by way of intrinsic nature, by way of capacity, by way of skillful means, by way of turning-forth, and by way of turning-back 〔five facets〕. Again there are the five kinds of the Great Vehicle: first, the seed; second, entering-in; third, sequence; fourth, right practice; fifth, the fruit of right practice — 〔namely〕 the first arousing of the mind, compassion for sentient beings, the perfections, the work of gathering sentient beings, and the maturing of one's own and others' continuum. Again there are the five immeasurable conceptions: the immeasurable conception of the realm of sentient beings, the immeasurable conception of the world, the immeasurable conception of the dharma-realm, the immeasurable conception of the realm of those to be tamed, and the immeasurable conception of the realm of the means of taming. Again there is the pervasion of the real meaning: within all boundless dharmas, the pervasive reaching-through to suchness, and the knowledge directed to that 〔suchness〕. Again there are the inconceivable resolve of majestic power, unobstructed knowledge, the thirty-two marks of a great being, the eighty subsidiary marks, the fourfold purity of all marks, the ten powers, the four fearlessnesses, the three foundations of mindfulness, the three [things that need] no guarding, the great compassion, the dharma of never forgetting, the uprooting of the residual perfumings, the sublime knowledge of all marks, and the rest 〔the qualities of the Tathāgata〕. All such phrases, in brief, are gathered into just two phrases: the phrases spoken within the Śrāvaka Vehicle, and the phrases spoken within the Great Vehicle.

(2) Delusion — it is the four inversions: first, the inversion of holding the impermanent to be permanent; second, the inversion of holding the suffering to be pleasant; third, the inversion of holding the impure to be pure; fourth, the inversion of holding what is without self to have a self.

(3) Idle proliferation — it is all the afflictions, and the aggregates that are mixed with affliction.

(4) Abiding — it is the four stations of consciousness, or the seven stations of consciousness.

(5) The real — it is suchness and the four noble truths.

(6) The pure — it is the three kinds of purity: first, the purity of one's own substance; second, the purity of the object-field; third, the purity of the phase.

(7) The sublime — it is that the three jewels, the Buddha, the Dharma, and the Saṅgha, are named the most sublime, because they fall within the designation of the utmost first.

(8) The tranquil — it is that from the aspiration for wholesome dharmas up to all the factors of awakening, together with the fruit obtained, all are named the tranquil.

(9) Nature — it is the substance-and-mark of dharmas: whether the particular mark, the common mark, the provisionally-posited mark, the causal mark, or the fruitional mark, and the like.

(10) Principle — it is the dependent originations and the four [modes of] principle 〔the principle of dependence, the principle of function, the principle of establishing proof, and the principle of the nature of things〕.

(11) Provisional designation — it is the provisional positing of a "person" 〔a self〕 upon what is only dharma, and the provisional positing of "dharmas" upon what is only mark.

(12) Direct realization — it is the six direct realizations, as already stated in the Stage with Both Applied and Sustained Thought.

The Second Uddāna (Fourteen Gates)

The summary verse says: location; position; discrimination; act; appropriation; increase; decrease; darkness; word; the cognized; the higher; seclusion; turning; hoarding-and-guarding.

(1) Location — it is the aggregate of form. (2) Position — it is the aggregate of feeling. (3) Discrimination — it is the aggregate of perception. (4) Act — it is the aggregate of formations. (5) Appropriation — it is the aggregate of consciousness. (6) Increase — there are two kinds: first, the increase of affliction; second, the increase of action. (7) Decrease — as "increase" has two kinds, it should be known that "decrease" too is of two kinds 〔the decrease of affliction, the decrease of action〕. (8) Darkness — it is ignorance (avidyā) and doubt. (9) Word — it is the twelvefold teaching of all the Tathāgatas, which is named "word." (10) The cognized — it is the meaning spoken by those various vocal sounds, which is named "the cognized." (11) The higher — it is the four fruits of the renunciant. (12) Seclusion — it is the five kinds of seclusion: first, seclusion from evil conduct; second, seclusion from desire; third, seclusion from provisions; fourth, seclusion from clamor; fifth, seclusion from affliction. (13) Turning — it is the three realms and the five destinies. (14) Hoarding-and-guarding — it is pining after the past, longing for the future, and clinging to the present.

The Third Uddāna (Nine Gates)

The summary verse says: discriminating-selection; and present activity; sleeping; and mutual belonging; the various gatherings; association; speaking; sustaining; sequence.

(1) Discriminating-selection — it is the single-practice phrase, the phrase that follows what precedes, the phrase that follows what follows, the four-part phrase, and the eventless phrase 〔the discriminating-selection of the five kinds of phrase〕. Again there are: dharmas with form and dharmas without form; dharmas that are visible and dharmas that are invisible; dharmas that are resistant and dharmas that are unresistant; dharmas with outflows and dharmas without outflows; conditioned dharmas and unconditioned dharmas; dharmas with contention and dharmas without contention; dharmas with relish-attachment and dharmas without relish-attachment; dharmas grounded in avid craving and dharmas grounded in renunciation; worldly dharmas and world-transcending dharmas; dharmas that are bound-and-belonging and dharmas that are not bound-and-belonging; inner dharmas and outer dharmas; coarse dharmas and subtle dharmas; inferior dharmas and superior dharmas; far dharmas and near dharmas; dharmas that have an object and dharmas that have no object; associated dharmas and dissociated dharmas; dharmas with activity and dharmas without activity; dharmas with a basis and dharmas without a basis; dharmas that are causes and dharmas that are not causes; dharmas that are fruits and dharmas that are not fruits; dharmas that are maturations and dharmas that are not maturations; dharmas that have a cause and dharmas that do not have a cause; dharmas that have a fruit and dharmas that do not have a fruit; dharmas that have a maturation and dharmas that do not have a maturation; dharmas with appropriation and dharmas without appropriation; dharmas produced by the great elements and dharmas not produced by the great elements; dharmas of the same class and dharmas of a like class; dharmas that have something higher and dharmas that have nothing higher; and again, past dharmas, future dharmas, present dharmas; wholesome dharmas, unwholesome dharmas, indeterminate dharmas; dharmas bound to the realm of desire, dharmas bound to the realm of form, dharmas bound to the formless realm; dharmas of the learner, dharmas of the adept, dharmas of neither learner nor adept; dharmas to be abandoned by seeing, dharmas to be abandoned by cultivation, dharmas not to be abandoned. Again there are the four conditions: the causal condition, the immediately-antecedent condition, the objective-support condition, and the dominant condition. Again there are the four reliances: first, the Dharma is the reliance, not the person; second, the meaning is the reliance, not the letter; third, the sūtra of definitive meaning is the reliance, not the one of non-definitive meaning; fourth, knowledge is the reliance, not consciousness. Again there are the dharmas of the four immeasurables, the dharmas of the four foundations of mindfulness, the dharmas of the four right exertions, the dharmas of the four bases of supernormal power, the dharmas of the five faculties, the dharmas of the five powers, the dharmas of the seven factors of awakening, the dharmas of the eight-limbed noble path, the dharmas of the four courses of practice, the dharmas of the four traces of the Dharma, the dharma of tranquillity, the dharma of insight, the dharma of higher discipline, the dharma of higher mind, the dharma of higher wisdom, the dharma of liberation, the dharma of the dominant bases, and the dharma of the totalities. Such dharmas as these are boundless and limitless, and all are to be discriminatingly selected.

(2) Present activity — it is the present entanglement of the afflictions. (3) Sleeping — it is the latent dormancy of the afflictions 〔the seed-phase〕. (4) Mutual belonging — it is that the inner six sense-bases, within a single body, should be known to belong, one to another, in mutual sequence; again, if this dharma is able to draw forth that dharma, it should be known that this and that mutually belong to each other; again, as for the faculties and their objects, it should be known that the grasping and the grasped mutually belong to each other. (5) Gathering — it is the sixteen kinds of gathering: first, gathering by element; second, gathering by mark; third, gathering by class; fourth, gathering by phase; fifth, gathering by non-separation; sixth, gathering by time; seventh, gathering by location; eighth, gathering by a portion; ninth, gathering by the whole; tenth, gathering by the ultimate meaning; eleventh, gathering by aggregate; twelfth, gathering by element; thirteenth, gathering by sense-base; fourteenth, gathering by dependent origination; fifteenth, gathering by the possible-and-the-impossible; sixteenth, gathering by faculty. (6) Association — it should be known that this mark has, in brief, five kinds: first, association with another nature, not with its own nature; second, within another nature, association with what is not contrary, not with what is contrary; third, within what is not contrary, association of the weak, middling, and strong grades each with the weak, middling, and strong, not with the other grades; fourth, within the weak, middling, and strong grades, association at the same time, not at a different time; fifth, within the same time, association in the same stage, not in a different stage. (7) Speaking — it is the four kinds of utterance: first, the utterance of what is seen; second, the utterance of what is heard; third, the utterance of what is sensed; fourth, the utterance of what is cognized. (8) Sustaining — it is the four nutriments: first, morsel nutriment; second, contact nutriment; third, mental-volition nutriment; fourth, consciousness nutriment. (9) Sequence — it is the six kinds of sequence: first, the sequence of the flow of transmigration; second, the sequence of accomplishing what is to be done; third, the sequence of proclamation; fourth, the sequence of arising; fifth, the sequence of direct realization; sixth, the sequence of the meditative attainments.

The Fourth Uddāna (Ten Gates)

The summary verse says: what is to be done; and the object; also yoga; tranquillity; insight; attention; and instruction; qualities; awakening; the holy teaching.

(1) What is to be done — it is the eight things to be done: first, the extinction of the basis; second, the transformation of the basis; third, the object of full understanding; fourth, the object of joy and pleasure; fifth, the obtaining of the fruit; sixth, the departure from desire; seventh, the turning of the faculties; eighth, the drawing-forth of the supernormal powers. (2) The object — it is the four kinds of object: first, the all-pervading object; second, the object for purifying conduct; third, the object of skillfulness; fourth, the object for purifying affliction. (3) Yoga — either four kinds or nine kinds. The four kinds of yoga are: first, faith; second, aspiration; third, effort; fourth, skillful means. The nine kinds of yoga are: first, the worldly path; second, the world-transcending path; third, the path of skillful means; fourth, the uninterrupted path; fifth, the path of liberation; sixth, the path of further distinction; seventh, the path of the weak grade; eighth, the path of the middling grade; ninth, the path of the strong grade. (4) Tranquillity — it is the nine [ways of] settling the mind. (5) Insight — either the contemplation of the three matters, or the contemplation of the four practices, or the contemplation of the object by the distinction of six matters. The contemplation of the three matters is: first, contemplation with marks; second, contemplation as investigation; third, contemplation as examination. The contemplation of the four practices is: within all dharmas, the contemplation that practices selection, the contemplation that practices utmost selection, the contemplation that practices pervasive investigation, and the contemplation that practices pervasive examination. The contemplation of the object by the distinction of six matters is: first, contemplation of the object that is meaning; second, contemplation of the object that is event; third, contemplation of the object that is mark; fourth, contemplation of the object that is class; fifth, contemplation of the object that is time; sixth, contemplation of the object that is principle. (6) Attention — it is the seven kinds of attention, the apprehending-of-the-aspect and the rest, as stated before 〔in the Stage of Meditative Equipoise〕. (7) Instruction — it is the five kinds of instruction: first, instruction by teaching; second, instruction by realization; third, instruction by sequence; fourth, instruction without error; fifth, instruction by transformation. (8) Qualities — it is the immeasurables, the liberations, and the rest, as already stated in the "phrase" gate. (9) Awakening — it is the three kinds of awakening: first, the awakening of the śrāvaka; second, the awakening of the pratyekabuddha; third, the utmost perfect and complete awakening. (10) The holy teaching — it is bestowing the refuges, laying down the training-precepts, setting up speaking and hearing, establishing teacher and disciple, 〔giving〕 the discourse on giving, the discourse on discipline, and the discourse on birth in heaven 〔leading forward in sequence〕, censuring the relish of the craving for desire and disclosing the fault of desire, plainly setting forth the dharmas of defilement and purity, teaching departure and seclusion, praising the qualities, up to setting forth at length the boundless and limitless dharmas of the class of purity.

Three · The Aspect of Gathering the Meaning of the Holy Teaching

What is the aspect of gathering the meaning of the holy teaching? Herein there are ten kinds of dharma:

There is the "dharma that can be cultivated" — it is the wholesome dharmas single-mindedly and with one purpose performed, continuously performed, and diligently cultivated by skillful means. There is the "dharma to be cultivated" — it is all the wholesome dharmas. There is the "dharma that has fault" — it is the dharma to be fully understood. There is the "dharma that is defiled" — it is the dharma to be not clung to, to be subdued, and first to be abandoned. There is the "obstructing dharma" — it is the dharma that runs counter to the culmination of direct realization. There is the "conforming dharma" — it is the dharma that conforms to the culmination of direct realization. There is the "dharma gathered by suchness" — it is the dharma to be awakened to. There is the "dharma gathered by excellent qualities" — it is the dharma to be drawn forth. There is the "dharma conforming to the world" — it is the dharma to be practiced, to be abandoned, and 〔that〕 still operates after abandonment. There is the "dharma of reaching the culmination" — it is the dharma to be realized as the ultimate of one's own meaning.

The fourth aspect of the Inner Science, "the site of what the Buddha's teaching should have us know," gathers the matters expounded by the Buddha's teaching by ascending enumeration — increasing from the number two, on up to the number ten (Kuiji: "from the number two it increases the matters expounded by the Buddha's teaching, on up to ten kinds"). This sub-unit expounds its opening passage of three kinds, and then the Ascending-Two (twenty-four pairs), the Ascending-Three, and the Ascending-Four. The technical terms are kept in their traditional form; every gate and every number is fully rendered in present-day language, without adding doctrine and without citing treatises; where the source abbreviates, 〔 〕 supply the sense.

Setting the Theme

What is the aspect "the site of what the Buddha's teaching should have us know"? It is the gathering of the matters expounded by the Buddha, arranged by number, increasing from "two" all the way up to "ten."

Opening: The Dwelling of Sentient Beings Is of Three Kinds

Know that here, the "dwelling" (the sustaining of life) of all sentient beings is of three kinds: first, day-by-day dwelling; second, life-long dwelling; third, the dwelling that goes on turning ever onward through the lovely births produced by wholesome dharmas. The first relies on the dominant force of food (maintaining itself day after day); the second relies on the dominant force of the life-force-formation (the formation that is the span of life) (maintaining itself to the exhaustion of the life-span); the third relies on the dominant force of non-heedlessness toward the various wholesome dharmas (turning ever onward, mounting ever higher, to lovely births).

Among unwholesome and morally-neutral dharmas there is also a similar "non-heedlessness" — as when, in evil deeds such as killing living beings, and in matters of deportment and craftsmanship and the like, one can also act with careful attention (doing it with concentration); but only in the case of one who is "non-heedless toward the wholesome dharmas" is there — in this present life, up to the very attaining of parinirvāṇa, and in the life to come, the going to a good destiny — the most there is that is accomplished (the greatest real benefit).

The Ascending-Two Gate (Twenty-four Pairs)

(1) In dependence on the sentient-being world and the receptacle world, there are two dharmas that can gather all the matters of idle proliferation: the dharma that grasps, and the dharma that is its support and is grasped.

(2) In the various worlds there are, in brief, two roots of defilement, which can draw on the defilement that is without meaning and without benefit: having no right understanding-and-conduct toward what is real (not understanding it as it really is), and, taking this as its forerunner, longing after what is without meaning (falsely seeking things without meaning).

(3) Outside the True Dharma, the ascetics and brahmins have, in brief, two roots of defilement: through the dominant force of the view of the reifying self (the view of self), the one seeks out "the self as permanent," the other seeks out "the self as annihilated" (the view of permanence, the view of annihilation).

(4) Sentient beings have, in brief, two roots of the manifold sufferings: the various expectant longings that accompany delight-and-love toward contaminated dharmas (the longings of craving-attachment), and the various expectant longings that are drawn on by irrationality and that accompany aversion-and-turning-away (the longings of wrong turning-away).

(5) There are two dharmas whereby a teacher and a disciple are "at odds in instruction and admonition": the disciple cannot patiently bear the words of teaching; and the teacher harbors a perverted view and habitually practices wrong conduct. The reverse of these is precisely the two dharmas of the white category (purity).

(6) There are two dharmas that can most gravely transgress the domain of right conduct, mundane and supramundane: having no concern for the unlovely fruits produced from one's own unrighteousness, and having no shame at the sins one commits; and having no concern for such things as the killing, binding, and decline of others in the present life, and having no shame at the sins one commits 〔the two dharmas of shamelessness-toward-self and shamelessness-toward-others〕. The reverse of these is precisely the two dharmas of the white category.

(7) There are two kinds of error-free establishing, which can let the practitioner dwell in the holy life using but little effort and in the end not have it come to nothing: first, the right establishing of the precepts — transgressing them brings great sin, not transgressing them produces great merit; second, the right establishing of the emergence — letting one who has transgressed quickly emerge again (having a fault, he is able to reform).

(8) There are two dharmas that let the doer gain the benefit of self and of others: first, the one dwelling in seclusion, whose mind is ever settled and who dwells in the bliss of the present dharma (benefit of self); second, the one dwelling amid clamor, who, when there are those who come seeking the Dharma, expounds it for them from time to time, and can let the True Dharma continue and long endure (benefit of others).

(9) There are two dharmas that can let sentient beings, through the two causes-and-conditions of "inwardly right attention, outwardly hearing another's voice," in the present life enter the direct realization of the truths, or ripen the various faculties for the time to come: first, rightly penetrating the cause of dharmas produced from a cause; second, in accordance with the profound, the semblance-profound, and the emptiness-corresponding sūtras spoken by the Tathāgata, giving conforming attention to all conditionedness and to the various dependent arisings, and pondering them again and again.

(10) There are two dharmas that can let a person of ripened faculties swiftly realize penetrating wisdom: first, in instruction and admonition, being far from flattery and deceit; second, taking turning-away as forerunner, keeping the conduct of body, speech, and mind far from frivolous play.

(11) There are two dharmas that let fellow practitioners of the holy life dwelling together in one place all attain, one and all, to dwelling in ease: first, patiently bearing the harassment of others; second, oneself not harassing others.

(12) There are two dharmas that let those dwelling together, when discord has not yet arisen, block it so that it does not arise, and, when it has arisen, quickly bring it to rest, reaching a state of no quarrel, no dispute, no strife, no contention: first, arousing kind-heartedness toward one another in turn; second, sharing goods and Dharma equally.

(13) There are two dharmas that swiftly let the mind abide and gain a concentration of pure holy life: first, through the dominant force of remembering-and-retaining what was long ago done and said — if there is anything one has broken, removing it by repentance in accord with the Dharma; if there is nothing one has broken, then giving rise to gladness; and studying accordingly day and night without slackening or giving up; second, through the dominant force of being able rightly to know all the undertakings of body, speech, and mind, in the end never transgressing amid the various faults, and thereby also having no anxious remorse, and giving rise to gladness accordingly — expounded at length up to the knowledge-and-vision of liberation.

(14) There are two dharmas that can transcend the manifold sufferings — that can transcend the sufferings of the evil destinies, and can transcend the great suffering of birth-and-death: first, seeing deeply the various perils of the present life and of the time to come, and keeping far from evil conduct; second, the mind being ever settled, and diligently cultivating the dharmas that are the limbs of awakening.

(15) There are two dharmas that can let one who cultivates the cutting-off and dwells in seclusion attain to dwelling in ease: first, toward the various sense-objects giving rise to no defilement, with no evil applied-and-sustained thought disturbing his mind; second, whatever he eats being necessarily for benefit, weighed out and digested, able to conform to the cutting-off, and letting the body be well-adjusted.

(16) There are two dharmas that let the various monks who cultivate the wholesome pass no time in vain: first, toward the various faculties and objects, with right diligence and skillful means, studying the marks of dharmas; second, knowing the time and knowing the measure, and being little given to sleep.

(17) There are two dharmas that can ruin the training in the higher mind and the training in wisdom: first, setting up a wrong training, transgressing the right training, and harboring hesitation; second, decisively giving rise to the wrong views of over-affirming and of under-denying. The reverse of these is precisely the two dharmas of the white category.

(18) There are two dharmas that can let a person who has gathered the provisions for awakening but has not yet entered direct realization swiftly enter direct realization: first, pondering the decline-and-flourishing, present and past, of self and others; second, diligently cultivating the error-free attention that is gathered under the practice of the truths.

(19) There are two dharmas that let one who practices contemplation swiftly bring the utterly ultimate, stain-free holy life to fullness: first, cultivating the direct realization of the truths; second, thereafter, diligently cultivating by the means of dispassion, having no relishing-taste toward the various meditative attainments, and keeping far from the various hindrances and difficulties.

(20) There are two dharmas that let one who practices contemplation swiftly be able to call forth all the excellent virtues, mundane and supramundane: first, the nine-aspect abiding of mind 〔the nine kinds of mental abiding〕; second, by means of six kinds of matter, with a rightly-concentrated mind selecting-and-discerning the various dharmas — as will be broadly analyzed in 〈the Śrāvaka Stage〉.

(21) One who practices contemplation has two kinds of purity: purity of attention and purity of the support. Within the three times keeping far from delusion, the wisdom being pure — this is named purity of attention; keeping far from the coarse-and-heavy dharmas that belong to the various afflictions of the three realms — this is named purity of the support.

(22) There are two dharmas that the arhats whose minds are well liberated inwardly realize for themselves: first, the cause of suffering in the present life being forever exhausted; second, taking this as forerunner, the suffering of the life to come in the end not arising.

〔The above are the pairs gathered under the Ascending-Two gate.〕

The Ascending-Three Gate

The two kinds of the site of what the Buddha's teaching should have us know have been stated. Next, the three kinds are stated —

(1) There are three [modes] by which, in dependence on ten marks, three gates, three kinds, and three roots, one arouses wrong conduct toward sentient beings and can let sentient beings fall into the various evil destinies. As for the "ten marks": ruining life, ruining goods, ruining wife-and-concubine; ruining the true matter, ruining good friends, ruining the undertakings for which one is praised; and the three defilements of thought — appropriating another's goods with the wish to make them one's own, wishing to make another meet with what he does not love, and the various evil views that slander what is true. As for the "three gates": the gate of the ruining of action, the gate of the ruining of intent, the gate of the ruining of means; among the ten marks, the first seven belong to the ruining of action, the next two belong to the ruining of intent, and the last one (evil views) belongs to the ruining of means — because through evil views, shame, kindness-and-compassion, and the keeping-far-from-evil-conduct are all ruined, and so, with no shame and no kindness-and-compassion, one broadly commits the manifold evils. As for the "three kinds": what is done by body, what is done by speech, what is done by thought. As for the "three roots": the mark of being for one's own benefit, the mark of being for the harm of others, the mark of being perverted toward others — taking what is not-dharma to be dharma, taking what should not be done to be what should be done, and firmly clinging to it in present conduct.

(2) Further, there are three dharmas that can let sentient beings not guard the faculties: first, in the support there being seeds of wrong dharmas; second, toward the various sense-objects grasping the wrong mark; third, in private places thinking wrongly. These three are precisely the categories of greed-longing, hatred, and harm.

(3) In dependence on four sites, three kinds of wrong applied-thought arise: toward the four white-category dharma-sites, one's own benefit and the rest, wishing to obtain them or wishing not to lose them, there arises the "applied-thought of desire"; toward the sites of the two categories of sentient beings — the hostile and the neutral — that can obstruct them, there arises the "applied-thought of hatred"; toward the sites of the sentient beings of the friend-category, there arises the "applied-thought of harm." Why is this 〔that harm-applied-thought arises even toward friends〕? Because if a friend transgresses, toward him there arises no wish to cut him off altogether, but only the wish for slight suffering-and-pain and for chastisement by way of means 〔hence it still belongs to the harm-category〕. The reverse of these is precisely the white category.

(4) In brief there are four kinds 〔here three are made clear〕 — four kinds of inner-dharma seeds fully gather all the seeds of all dharmas: mundane seeds, supramundane seeds, unclean seeds, clean seeds. The mundane seeds are the seeds of the formations bound to the desire, form, and formless realms; the supramundane seeds are the clean seeds that can realize the three vehicles and the fruits of the three vehicles, the eightfold noble path, and the like; the unclean seeds are the seeds of the formations bound to the desire realm; the clean seeds are again of two kinds — the mundane-clean (the seeds of the formations bound to the form and formless realms), the supramundane-clean (the seeds that can realize the three vehicles and the fruits of the three vehicles, the eightfold noble path, and the like).

(5) Further, there are three kinds of "the cause of contaminated dharmas produced from a cause": herein, if one does not cultivate the means in accord with right principle, it can produce the various sufferings; if one cultivates the means in accord with principle, then toward the suffering and toward its cause one can know and can cut off. That is: the defiled longing for the dharmas bound to the desire realm, and, toward the dharmas bound to the form and formless realms, likewise 〔one for each of the three realms〕.

(6) There are three kinds of afflictive courses that let sentient beings turn round in birth-and-death: giving rise to the intent to long after the superior desires — this is named the first afflictive course; giving rise to the intent to long after the superior self-body in the form and formless realms — this is named the second afflictive course; giving rise to the intent to long after wrong liberation — this is named the third afflictive course.

(7) There are three kinds of the action-means of sentient beings that have desire as their root: to gain the superior desires, to gain the superior self-body, to realize the superior path of liberation.

(8) There are three kinds of might whereby sentient beings appropriate the formations of the self-body within the three realms: the might of drawing-in (the action that can draw one in), the might of being-able-to-gain (the gandharva present directly before one), the might of coming-to-fullness (dwelling herein and receiving the maturation of the various clean and unclean actions).

(9) There are three kinds of aggregate of ignorance (avidyā): sentient beings who dwell in ignorance can thereby produce the differences of self-body in the three times — through the ignorance of the prior limit and the rest in the past can produce the present self-body; through the ignorance of the prior limit and the rest in the present can produce the future self-body; through the ignorance of the prior limit and the rest in the future can, in the future, produce the ever-later self-body to come.

(10) There are three kinds of the calamities-and-perils of birth-and-death shared by the not-yet-ultimate noble ones together with the various ordinary beings; if toward them one gives rise to deep loathing-and-dread, one should swiftly cut off three kinds of arrogant heedlessness and cultivate the means to the parinirvāṇa of the present dharma: the decline of health, the decline of youth, the decline of the life-span. One who has wisdom should contemplate that these three matters will surely follow after in the future.

(11) There are three kinds of the classes of sentient beings — the sites and the differences of bodily part on which the bonds of greed, hatred, and delusion rest, which can urgently bind sentient beings and shut them in the great-suffering prison of birth-and-death: the one who can benefit, the one who can harm, and the two-fold together-apart (the neutral).

(12) There are three sites in which the various sufferings arise, fully gathering all the manifold sufferings of sentient beings: the suffering produced from meeting-and-uniting, the suffering produced from parting-and-separating, the suffering of even continuance. The first is through the uniting of the phase of harm; the second is through the ruining-and-change of the phase of benefit; the third turns onward in continuance in all phases, belongs to what is gathered under the coarse-and-heavy, and is produced from the formations — only the multitude of the worthy-and-noble awaken to it as suffering, not the various ordinary beings 〔who can awaken to it〕.

(13) There are three kinds of the dharma of raising the mind up high, which do violence to the limb-of-the-fruit-of-stream-entry of one who seeks the śramaṇa-fruit and can obstruct the śramaṇa so that he does not gain the realization: measuring oneself against others and saying "I am superior," saying "I am similar," saying "I am inferior" — in all of these the mind gives rise to raising-up-high.

(14) Further, there are three kinds of seed that can produce all the various formations: the one that has already given its fruit, the one that has not yet given its fruit, the one whose fruit is directly present.

(15) There are three sites that are the support of the verbal expression of the various formations: past, future, present 〔the past, the future, the present〕.

(16) There are three marks that can gather the own-mark of all form-dharmas: the manifest, the shaped, the functioning — establishing the form grasped by the eye-consciousness. In its own site obstructing the going-and-abiding of other forms, [these] establish the faculty-form and all the object-realm forms — know that all told there are ten forms, and the forms of the concentration-ground; as for the various forms that one who has gained pure concentration and cultivates the means so as to draw forth transformation possesses, know that these are the object-realm of the inner transformation-mind, and are also the fruit of the not-yet-full transformation-mind.

(17) There are three kinds of mind followed after by the various afflictions: the mind of the various ordinary beings, the not-yet-full trainee-mind, the already-full trainee-mind.

(18) There are three kinds of hearers of the Dharma: one who, toward the dharma and toward its meaning, cannot receive-and-retain it; one who can only take it in but cannot hold it fast; one who can both receive it and hold it.

(19) There are three dharmas that are the foremost entering-in for the practitioner's contemplation of "the impermanence of body, speech, and mind": the in-and-out breath; applied-and-sustained thought; perception-and-volition.

(20) There are three kinds of the honored-and-superior who should receive reverent support: those superior in years, those superior in clan-lineage, those superior in virtue.

(21) There are three kinds of the causes of "the fixed and the not-fixed": two are fixed causes — the fixed cause of the evil destinies (the deeds of immediate retribution), the fixed cause of the good destinies and nirvāṇa (the uncontaminated conditioned dharmas); one is the not-fixed cause — the remaining dharmas.

(22) There are three dharmas whereby, for the sake of letting the noble teaching long endure, one raises a charge in turn: seeing directly that his conduct of body-and-speech transgresses the precepts; hearing it from another; knowing it by inference from other marks.

(23) The various Tathāgatas declare of themselves that they are complete in the three virtues of nothing-to-guard — this in order to show that the various teachers of the outsider-paths inwardly harbor manifold evils, calling themselves the all-knowing when in truth they are not the all-knowing; and further, in order to let those beings arouse toward the Tathāgata a true faith in the all-knowing.

(24) Further, there are three kinds of the searing-affliction of sentient beings arising from the great fire produced by wrong clinging: the searing-affliction of greed-love, the searing-affliction of grief-and-worry, the searing-affliction of perversion.

(25) There are three fires, which, in order to convert the sentient beings of wrong resolute-conviction who "delight in serving fire," show forth the fire of what should truly be served, without falsity — though truly not fire, "fire" is provisionally set up as their name: father-and-mother, wife-and-child, the true field-of-merit worthy of offerings.

(26) There are three kinds of the path of true superior rebirth expounded for those who desire-and-delight in superior rebirth: giving, gaining great wealth; upholding the precepts, gaining the going to a good destiny; cultivating concentration, keeping far from the feeling of suffering and gaining birth in a world of one-directional bliss with no harming affliction.

(27) There are three kinds — the inferior, middling, and superior desires of the various enjoyers of desire (the bliss produced in dependence on the various desires): using much effort, relying-on-conditions for the various desires (the various desires possessed by those dwelling in the present); using little effort, relying-on-mind for the various desires (the various desires possessed by the Bliss-Transforming heaven); using very little effort, relying-on-mind for the various desires (the various desires possessed by the Others'-Transformation heaven).

(28) There are three kinds of the inferior, middling, and superior bliss that surpasses the various desires: the joy with applied-and-sustained thought, the joy without applied-and-sustained thought, the bliss apart from joy.

(29) There are three kinds of awakening to the knowable, which can let the three vehicles emerge from the manifold sufferings: the kind that is from hearing another's voice, the kind that is inward right pondering, the kind that is the long-time cultivation of calm-and-insight.

(30) Again there are three kinds of awakening to the knowable 〔with regard to bondage〕: the fully-bound, the not-fully-bound, the wholly-unbound.

(31) There are three kinds of matters that should be done, whereby one who practices contemplation, through the dominant force of these three matters, cultivates all the wholesome dharmas, faith and the rest: forever cutting off the various afflictions to be cut off by the path of seeing and realizing the fruit of stream-entry; forever cutting off the various afflictions to be cut off by the path of cultivation and gradually realizing the fruits of once-returning, non-returning, and arhatship; and, having realized arhatship, dwelling in the bliss of the present dharma.

(32) By three portions illumining all the object-realms of the knowable, the three eyes are established: the fleshly eye (illumining the visible forms, manifest and unobstructed); the divine eye (illumining the visible forms — manifest and unmanifest, obstructed and unobstructed); the wisdom-eye (illumining all kinds of dharmas, whether form or non-form).

(33) There are three dharmas that can do violence to the enemy that is the presently-active afflictions: faithfully following good friends; not dwelling mingled with the various multitudes, householder and renunciant; inwardly right attention, awakening to the true principle of the knowable.

(34) Further, there are three kinds of the means of right admonition, which can, in turn, realize the ever-later realizations and gain nirvāṇa: the means of right admonition regarding morality, regarding the abiding of the mind, and regarding the true principle of the knowable that is awakened to. Just as the "means of right admonition" are three, so too the "means of repeatedly practicing right admonition" are three.

(35) Further, at the time of presently cultivating the means of right admonition, through three dharmas one gains a secure-and-peaceful abiding: the meditative attainments of emptiness, wishlessness, marklessness, and cessation; the four meditative absorptions; the four immeasurables.

(36) In brief there are three kinds of one-pointedness of mind that can let one realize true knowledge-and-vision: within the mental-speech, the aspect of the various differing objects; without interval to the mental-speech, the aspect of the various differing objects; transcending the mental-speech, focusing on a single object, the aspect of a single object with no variety and no difference.

(37) There are three sites that can well gather in the sentient beings-to-be-converted who "wrongly reckon the superiority, or the middling status, of what lies in an evil-and-wrong site," and draw them into the noble teaching: showing forth the most superior supernatural powers one oneself possesses; blocking or permitting the various defiled-and-clean conducts that others possess; expounding the wondrous Dharma, the right teaching and right admonition.

(38) There are three purities, which, in order to cut off the wrong conceit of the purity-delighting outsiders who "with outer-matter water momentarily remove outer stains and call themselves to have gained the foremost purity," establish these three purities of the ultimate meaning — 〔because they are〕 the cause of transcending [what is] "born in an unclean site."

(39) There are three kinds of sage (muni), established in order to cut off the wrong clinging of the outsiders who "uphold the sage-precept and momentarily rest from speech, calling themselves to have gained the true quiescence," and further in order to expound the error-free sage — that is, the two acts of body and speech that are gathered under the precepts beloved of the noble, and the uncontaminated mind.

(40) There are three dharmas that can let one dwelling in seclusion cut off the presently-active wrong applied-thought: through the dominant force of being reviled by others, reviling oneself, and losing the great benefit, the arising of shame-toward-others, shame-toward-self, and cherishing-reverence.

(41) In dependence on "the path" and "the fruit of the path," know that there are three kinds of the most superior and unsurpassed: the knowledge of impermanence, the knowledge of suffering, the knowledge of no-self 〔the three knowledges〕; the four kinds of course of practice, the swift-penetrating-through-bliss and the rest; all that is mundane and supramundane, of the trainee and the beyond-training, the liberation-in-time and the unshakable mind-liberation — the most superior and unsurpassed. One who practices contemplation first gains its knowledge, and by this knowledge, in order to cut off the afflictions, next cultivates the course of practice; having cultivated the course of practice, the mind gains liberation.

(42) There are three knowledges-clear, established in order to show the ignorance-nature of the ascetics and brahmins who "give rise to the wrong clinging of the two extremes of permanence-and-annihilation regarding the prior, later, and middle limits" and to "delusion about the nirvāṇa of the present dharma" — hence the three knowledges-clear are established.

The Ascending-Four Gate

The three kinds of the site of what the Buddha's teaching should have us know have been stated. Next, the four kinds are stated —

(1) There are four dharmas that can gather all the "knowable" and the "knowing": the body, and the wisdom that takes for its support the foundations of mindfulness augmented by hearing, reflection, and cultivation and that has the body-object for its object. Just as with "the body and the wisdom with the body-object for its object," so too with feeling, mind, and dharmas, and the wisdom with the objects of feeling, mind, and dharmas for its object 〔the four foundations of mindfulness〕. Further, there is a distinction — the four bonds: the bond of grasping, the bond of receiving, the bond of discerning, the bond of clinging; know that the mind is bound, toward the body, by the bond of grasping; toward feeling, by the inward bond of receiving; toward the mark of the object-realms, form and the rest, by the bond of discerning; toward the aforesaid body and the rest, by the bond of clinging that is the greater and lesser afflictions of greed, hatred, and the like. In order to counteract these four bonds, the four foundations of mindfulness are established.

(2) There are four kinds of ones who, "taking desire-and-effort as forerunner and taking the contemplation of perils and the counteraction as their support," can cut off the presently-active various unwholesome dharmas and cut off their bondage, can gain the wholesome dharmas and can increase them 〔the four right cuttings-off〕.

(3) There are four kinds of the gate of "the mind abiding at will and able to grow," for those who, in order to make the mind abide and to gain a superior concentration, cultivate the means: the desire to delight in emergence; upholding-reciting, repenting faults, and being diligent; the mind that can grasp the mark of a good-and-wholesome concentration; dwelling in an empty-and-quiet place and contemplating the various dharmas 〔the intent of the four bases of supernatural power〕.

(4) There are four kinds of "mind-concentration and mind-abiding": the mind-abiding with applied and sustained thought and with joy; the mind-abiding without applied and without sustained thought and with joy; the mind-abiding without applied and without sustained thought and apart from joy; the mind-abiding of the purity of equanimity-and-mindfulness that transcends all suffering-and-bliss 〔the four meditative absorptions〕.

(5) There are four kinds of the truly-real that is knowable, established through the distinction of the two categories of the defiled and the clean — one who can know, can well know it, is able to cut off all the afflictions to be cut off by seeing and by cultivation: the truly-real that is the fruit of the defiled category, the truly-real that is the cause of that category, the truly-real that is the fruit of the clean category, the truly-real that is the cause of that category 〔that is, the four truths: suffering, origin, cessation, path〕.

(6) There are four kinds of the bond of idle proliferation that "has perception as its forerunner": in the small desire, in the great form, in the immeasurable-space and consciousness-boundless site, and in the site of nothing-whatever — in each there is the bond of idle proliferation that has perception as its forerunner.

(7) There are four dharmas that, toward the various sentient beings, counteract hatred-and-harm and not-delighting-in and desire-longing, and, when well cultivated, can produce great merit and can tend toward dispassion: loving-kindness, compassion, joy, equanimity 〔the four immeasurables〕.

(8) There are four dharmas that surpass the form realm and make one grow distant-and-apart: the space-site, the consciousness-site, the nothing-whatever-site, the neither-perception-nor-non-perception-site 〔the four formless [attainments]〕.

(9) There are four kinds — in order to let liberation swiftly come to fullness — of the superior sustaining-dharma of the "noble desire for liberation" of the diligent cultivator, in order to cut off, by the dominant force, the four cravings — that is, having but little seeking for robes, food, and bedding, with no [wrong] making and no confusion, passing no time in vain and diligently cultivating the means, the mind apart from distraction, delighting in cutting off the afflictions, delighting in cultivating the right path.

(10) There are four kinds of the cutting-off of the various afflictions in cultivating the fruit of the path: the cutting-off of the afflictions to be cut off by seeing; the cutting-off of the upper-and-middling grades of the lower-part fetters to be cut off by cultivation; the remainderless cutting-off of just these; the remainderless cutting-off of the upper-part fetters.

(11) Further, there are four kinds of the limb-of-realizing-stream-entry, which can let the practitioner be utterly unmoved in the Buddha's noble teaching and in the good destinies: toward the Great Teacher, the purity of the unmoved mind produced by true awakening; just as toward the Great Teacher, so too toward the dharma realized, and toward the practitioner who cultivates-and-realizes for the sake of realizing the dharma. These three kinds are named "purity of mind," and the fourth one is named "purity of form" (because it is gathered under the precepts beloved of the noble) — the first three let one be unshaken in the noble teaching, the last one lets one be unshaken in the good destinies.

(12) Further, there are four kinds of the limb-of-realizing-stream-entry: being able well to serve, without any transgression, the Dharma-expounding teacher and the instructor; error-free hearing of the dharma expounded by the teacher and of the instructing dharma; being able rightly to ponder and well to penetrate the dharma one has heard; accomplishing what is to be cultivated.

(13) There are four knowledges that gather all knowing: the knowledge that is uncontaminated only, able to see directly among the various dharmas; the knowledge that is one-directionally uncontaminated, not-directly-seeing among the various dharmas; the mundane knowledge that is one-directionally contaminated, drawn on either in accord with principle, or not in accord with principle, or neither in accord with principle nor not in accord with principle; the knowledge-of-the-difference-of-others'-minds that is common to the contaminated and the uncontaminated.

(14) There are four kinds of knowledge that truly grasps the two categories of "turning [in transmigration] and turning-back [to reversal]," which can exhaust the various contaminants: the knowledge of the truly-real that is the fruit of the turning-category, the knowledge of the truly-real that is the cause of the turning-category, the knowledge of the truly-real that is the fruit of the turning-back category, the knowledge of the truly-real that is the cause of the turning-back category.

(15) There are four dharmas that can let one of faith cultivate the right means for the sake of cutting off the afflictions: the diligence of continuous, earnest exertion; the mindfulness of right-knowing conduct; calm-abiding; insight.

(16) There are four kinds of the footprints that can penetrate dharmas and can exhaust the upper contaminants they rest on: cultivating the contaminated wisdom in order to gain the noble path; having already gained the path, being deficient in the various afflictions and deficient in the various matters; the remainderless forever-cutting-off of the various affliction-matters; cultivating still further the path as gained.

(17) There are four dharmas that are associated in turn, that have activity and have an object, that turn in union and turn upon one and the same object: feeling, perception, formation, consciousness 〔the four non-form aggregates〕.

(18) There are four guardings that can let one who has entered the Buddha's noble teaching love-and-delight in the noble teaching: the guarding of life, the guarding of strength, the guarding of the mind-affliction, the guarding of the right means.

(19) There are four kinds of the sites that are the support of gaining right view and of error-free meaningful conduct: through the former three, letting the time of acting be pure; through the latter one, letting the time of abiding be pure — the guarder of the faculty-gates, who toward the various object-realms neither conforms nor opposes, and, through the dominant force of the mindfulness that guards the faculty-gates, acts with right knowing; the dweller-in-seclusion, whose mind is undefiled and focuses on a single object.

(20) Through four practices one can realize knowledge-clear and liberation: through mindfulness, the eye, and wisdom one can realize "knowledge-clear"; and through the body one can realize the unshakable and the liberation-in-time.

(21) Further, there are four dharmas that can be the support for the arising of the vast and various differing derived-forms: the nature of solidity, the nature of wetness, the nature of warmth, the nature of movement-and-the-like of lightness 〔the four great elements〕.

(22) There are four dharmas that can sustain the various classes of already-arisen sentient beings so as to gain long endurance, and can gather-and-benefit those seeking existence 〔the four foods〕 — as will be broadly analyzed in 〈the Section on the Gathering of Matters〉.

(23) There are four kinds of the footprints on which the various consciousnesses rest in their turning round within birth-and-death: having seen the various forms, tending toward them; through craving-love grasping them as the object; the support and the object-realm both being established. Just as with the various forms, so too with feeling, perception, and formation 〔the four abodes of consciousness〕.

(24) The various monks, in dependence on cherishing the body-and-life of the present dharma, give rise toward robes, food, and bedding to a craving of seeking-longing; in dependence on cherishing the body-and-life of the later dharma, give rise toward later existence to a craving of longing; in dependence on delusion about nirvāṇa, give rise toward non-existence to a craving of longing — in brief there are four kinds of the craving of longing: the craving for robes, the craving for food, the craving for bedding, the craving for existence-and-non-existence.

(25) There are four dharmas that can let sentient beings presently do what should not be done: conforming to the lovely matter; going against the unlovely matter; being afraid of a powerful enemy, one's mind perverted; being deluded about the fruit of the present dharma and of the later dharma.

(26) There are four kinds of "the treatise-of-response to inquiry," which can cut off what is doubted, can awaken what is not awakened, and can also sustain the power of superior discernment: toward the true reality of dharmas, one should "respond one-directionally"; toward the maturation of the fruit of the actions of the various sentient beings, one should "respond by distinguishing"; toward a question about the non-one-directional that is spoken in a hidden way, one should "respond by counter-questioning"; toward what is not in accord with principle, one should "set aside the response." Herein, why is "setting aside the response" named a response? It is that one responds to that question — saying that the World-Honored Buddha does not respond on this 〔that is, taking "not responding" as the response〕.

(27) There are four kinds of beneficent giving, either clean or unclean: three kinds clean — one is complete only in one's own morality-and-view, or complete only in another's morality-and-view, or complete in both one's own and another's morality-and-view; one kind unclean — both one's own and another's morality-and-view being both not complete. The clean ones will be born in good destinies, with abundant property; the unclean ones will be born in evil destinies, with no lack of property.

(28) There are four kinds of the classes of sentient beings "produced from action," in the gate of the support for taking birth in this or that destiny: through action and the egg-shell 〔egg-born〕; through action and the womb-membrane 〔womb-born〕; through action and the moist-and-foul 〔moisture-born〕; through action alone 〔transformation-born〕.

(29) The sentient beings taking birth in this or that place have four kinds of death: death by one's own cause (for those taking birth among the play-forgetting and mind-wrathful gods); death by another's cause (for those in the mother's womb at the kalala, arbuda, peśī, and ghana [stages]); death by both causes (the remaining sentient beings in the desire realm); death by neither cause (the sentient beings of the form and formless realms, with the summit-of-existence as their last).

(30) Further, there are four pure paths 〔with regard to the faculty and to joy-and-bliss〕: the effortless faculty not being complete and also joy-and-bliss not being complete; the effortful faculty being complete but joy-and-bliss not being complete; joy-and-bliss being complete but the effortful faculty not being complete; joy-and-bliss being complete and also the effortful faculty being complete.

(31) Again there are four pure paths: turning-the-back on the wrongly-spoken Dharma and Vinaya; turning-toward the well-spoken Dharma and Vinaya; the path of provisions; the pure path. As for the first: as when someone, toward the outsider-views and the meaningless suffering-and-cutting practices they draw on, has in mind no delight and no acceptance. As for the second: as when someone, amid the various skillfulnesses regarding the aggregates, realms, sense-fields, dependent arising, the possible-and-impossible, and the like, has delight and acceptance, and is also able patiently to bear such sufferings as cold and heat. As for the third: that is, pure morality, guarding the faculty-gates, and the various good-provisions-gathered True Dharma. As for the fourth: that is, calm-abiding and insight, cutting off the various afflictions, dwelling in the bliss of the present dharma.

(32) There are four kinds of the means of "training in the higher mind": for one not yet free of desire, in order to gain the fruit of non-returning 〔or for one who has already gained the fruit of non-returning〕, relying on the not-yet-arrived concentration to seek the bliss of the present dharma; and further, in order to let others cut off the various evil dharmas and go to a good destiny; and further, in order to, for oneself, cut off the various afflictions and gain superior discernment.

(33) There are two actions, with four differing marks: the differences of the action gathered under "turning" are three; the action gathered under "turning-back" is set up as one single kind altogether. Know that the first action one-directionally can call forth the unlovely fruit, the maturation of the evil destinies; the second action one-directionally can call forth the lovely-and-blissful fruit, the maturation of the form and formless realms; the third action can call forth the lovely-and-unlovely fruit, the maturation of the gods-and-humans of the desire realm; the fourth action can cut off the former three actions.

(34) There are four kinds of the augmenting endeavor of the classes of sentient beings: blissful but not beneficial; beneficial but not blissful; both blissful and beneficial; neither blissful nor beneficial.

(35) There are four gates that arouse the various afflictions and can let sentient beings unite-and-not-part with the sufferings of birth and the rest: the gate of defiled-clinging to the various desires; the gate of defiled-clinging to the meditative attainments of the form and formless realms; the gate of the various views of the outsiders; the gate of the not-knowing (ajñāna) of those who, dwelling within this Dharma, have not yet gained the eye. And cultivating the noble path lets the manifold sufferings produced by these four gates be swiftly loosed-from-bondage; just as one can let sentient beings unite-with-suffering 〔by these four gates〕, so too one can let "the following-the-stream action of grasping later existence, hard to be liberated from" 〔be swiftly loosed〕 likewise.

(36) Further, there are four kinds of person, fully gathering all persons: the ordinary being; the trainee not yet free of desire; the trainee already free of desire; the beyond-training who has surpassed the view of the reifying self, all of them.

(37) There are four kinds of person 〔with regard to expounding the Dharma to self and others〕: one who himself dwells in the disciplinary restraint but cannot expound the True Dharma for others; one who himself does not dwell in the disciplinary restraint but can expound the True Dharma for others; one who can do both; one who can do neither.

(38) There are four kinds of person 〔with regard to clan-lineage and conduct〕: one whose clan-lineage is low-and-humble yet who presently practices the white dharma; one whose clan-lineage is honored-and-high yet who presently practices evil dharma; one whose clan-lineage is low-and-humble and who presently practices evil dharma; one whose clan-lineage is honored-and-high and who presently practices the white dharma. The first has suffering in the present dharma but not in the later dharma; the second has suffering in the later dharma but not in the present dharma; the third has suffering in both lives; the fourth has bliss in both lives.

(39) There are four kinds of person 〔with regard to imposing suffering on self and others〕: one who imposes suffering on himself but not on others and thereby produces non-merit (one who receives the outsiders' self-suffering precept); one who imposes suffering on others but not on himself and thereby produces non-merit (any one of those without disciplinary restraint); one who imposes suffering on both and thereby produces non-merit (the various kings and the masters-of-sacrifice, the horse-sacrificers, and the like); one who imposes suffering neither on self nor on others and thereby produces great merit (one who dwells in the meditative absorptions and the person who is apart from the various evils).

(40) In brief there are four kinds of fault of speech: the untrue, the divisive, the virtue-ruining, the meaningless; the reverse of these is precisely the four kinds of virtue of speech.

(41) In brief there are four kinds of un-noble false speech: speaking perversely about what is seen and not seen; and so too about what is heard and not heard, sensed and not sensed, known and not known; the reverse of these is precisely the truthful speech of the worthy-and-noble.

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

The Gate of Ascending to Five

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Gate of Ascending to Six

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Gate of Ascending to Seven

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

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

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

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

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

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

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

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

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

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

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

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

The Gate of Ascending to Eight

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

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

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

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

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

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

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

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

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

The Gate of Ascending to Nine

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

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

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

The Gate of Ascending to Ten

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

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

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

Subsumed under the Site of the Inner Science

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

The third of the five sciences, the Site of the Science of Reasoning (因明處, hetuvidyā) — the discipline of examining meaning-and-principle and of adjudicating through debate. It is expounded through the seven members of reasoning: the essential nature of debate, the settings of debate, the grounds of debate, the adornments of debate, the defeats of debate, the deliverance in debate, and the things that greatly further debate. The technical terms are kept as of old, rendered clause by clause into present-day language, with no added exposition and no cited treatises; where the source abbreviates, the sense is supplied within 〔 〕.

Setting the Theme

What is the Site of the Science of Reasoning? It is "all the various matters that fall within the examining of meaning-and-principle." And what is this? The summary verse says: the essential nature of debate, the settings of debate, the grounds of debate 〔the basis on which a debate stands〕, the adornments of debate, the defeats of debate 〔the losing of a debate〕, the deliverance in debate, and the things that greatly further debate. One should know that, in brief, there are seven kinds: first, the essential nature of debate; second, the settings of debate; third, the grounds of debate; fourth, the adornments of debate; fifth, the defeats of debate; sixth, the deliverance in debate; seventh, the things that greatly further debate.

One · The Essential Nature of Debate (the Six Kinds of Discourse)

What is the essential nature of debate? There are six kinds: plain discourse, esteemed discourse, disputatious discourse, slanderous discourse, discourse in accord with the right, and instructive discourse.

Plain discourse — this is all speech, all vocal sound, all wording. Esteemed discourse — this is the various discourse that people in the world listen to, each according to what is fitting for him. Disputatious discourse — it arises sometimes in dependence on "the desires": one's own desired object is seized by another, one seizes another's desired object, the desired objects of the sentient beings one loves are seized from one another, or one merely wishes to seize them. One may also contend over desired objects possessed by no one, such as song, dance, sport, and laughter, or over those associated with courtesans and servants, whether in order to watch or to enjoy them. Those not yet freed from desire, stained by the greed of the desire-realm, out of firm clinging, bondage, indulgence, and craving, grow indignant and set at odds, and, being fond of contention, raise all manner of discourses and injurious discourses — hence it is named disputatious discourse.

Or it arises in dependence on "wrong conduct": one's own bodily and verbal wrong conduct is reviled by another; another's wrong conduct is reviled by oneself; or the wrong conduct of sentient beings one loves is reviled back and forth. Among people engaged in such conduct are those who wish to perform evil conduct not yet performed. Not yet freed from the greed, hatred, and delusion of the desire-realm and heavily enclosed by them, out of firm clinging, bondage, indulgence, and craving they grow indignant at one another, harbor defiled minds, and set themselves mutually at odds. Being fond of contention, they raise all manner of discourses and injurious discourses.

Or it arises in dependence on "the views": the view of a real self in the aggregates, the view of annihilation, the view of no cause, the view of unequal causes, the view of permanence, the view held by the Rain-Crowd, and immeasurable other classes of evil view. One's own view may be blocked by another, another's view may be blocked by oneself, the view held by a sentient being one loves may now be blocked or may already have been blocked by another, or one may wish to take up a view not yet taken up. For these reasons, those not yet freed from desire, as explained above, raise all manner of discourses and injurious discourses. This is named disputatious discourse. Slanderous discourse — the discourse of those who, harboring indignation and letting it break out, with defiled minds rouse up their power and demean one another (drawn on by coarse and harsh speech, drawn on by shamelessness, drawn on by frivolous speech); and further, in an ill-spoken doctrine and discipline, they expound that doctrine for sentient beings, investigate and adjudicate it, and give instruction and admonition — such discourses as these are named slanderous discourse. Discourse in accord with the right — in a well-spoken doctrine and discipline, one expounds the right Dharma for sentient beings, investigates and adjudicates it, and gives instruction and admonition, so as to cut off doubt and confusion, so as to reach the deep sense of the phrases, and so as to make knowing-and-seeing utterly pure, in accord with right conduct and in accord with liberation — hence it is named discourse in accord with the right. Instructive discourse — the discourse that teaches the person who cultivates the training in the higher mind and the training in the higher wisdom, causing the mind not yet settled to become settled and the mind already settled to attain liberation, causing him to awaken and to open up the knowledge of what is real — hence it is named instructive discourse.

Question: Among these six discourses, how many are real, able to draw out benefit-and-profit, and to be cultivated? How many are unreal, able to draw out what is without profit, and to be kept far off? Answer: the last two discourses (in accord with the right, and instructive) are true and real, able to draw out benefit-and-profit, and to be cultivated; the middle two discourses (disputatious and slanderous) are untrue and unreal, able to draw out what is without profit, and to be kept far off; the first two discourses (plain and esteemed) are to be distinguished case by case 〔judged according to the use to which they are put〕.

Two · The Settings of Debate (the Six Settings)

What are the settings of debate? These too are of six kinds — the occasions on which a debate is set up: first, before the royal house; second, before those charged with adjudicating principle 〔before magistrates〕; third, in the midst of a great assembly; fourth, before the worthy and the wise; fifth, before the śramaṇas and brahmins who well understand the doctrine and its meaning; sixth, before those who delight in the doctrine and its meaning.

Three · The Grounds of Debate (the Two Meanings to Be Established · the Eight Factors That Establish)

What are the grounds of debate? There are ten kinds: the meanings to be established are of two kinds, and the factors that establish are of eight kinds.

The two kinds of meaning to be established: first, the intrinsic nature; second, the particular distinction. "The intrinsic nature to be established" — what is is set up as being, and what is not is set up as not being. "The particular distinction to be established" — what has a superior is set up as having a superior, and what has none is set up as having none; the permanent is set up as permanent, the impermanent as impermanent; and likewise the having-form and the formless, the visible and the invisible, the resistant and the unresistant, the contaminated and the uncontaminated, the conditioned and the unconditioned, and so on — through immeasurable gateways of distinction; this is named the particular distinction to be established.

The eight factors that establish: first, the setting-up of the thesis; second, the arguing of the reason; third, the adducing of the example; fourth, the like class; fifth, the unlike class; sixth, direct perception; seventh, inference; eighth, authoritative teaching.

The setting-up of the thesis — depending on the two kinds of meaning to be established, one takes up, each separately, what is granted within one's own school, or takes up the school-tenet of a treatise (relying either on one's own eloquence, or out of contempt for the other, or from having heard it from another, or from having awakened to what is real), and, in order to establish one's own school, or to demolish another's school, or to subdue and break down the other, or out of compassion for the other, one sets up the meaning of the thesis. The arguing of the reason — in order to accomplish the meaning of the thesis set up, one relies on the example, the like class, the unlike class, direct perception, inference, and authoritative teaching that have been adduced, and sets up the discourse of the principle that furthers and benefits. The adducing of the example — also in order to accomplish the meaning of the thesis set up, one adduces a phenomenon that the "reason" rests upon — one habitually practiced in the world, commonly granted, and easily understood — and makes of it a discourse of comparison.

The like class — of any given phenomenon in relation to the remaining phenomena, its characteristics resemble them, one within another, in some small part; there are five kinds: resemblance of aspect, resemblance of self-substance, resemblance of function, resemblance of doctrinal gateway, resemblance of cause-and-effect. Resemblance of aspect — the aspects seen at present, or seen before, are mutually connected and resemble one another, one within another; resemblance of self-substance — their characteristics, one within another, resemble one another; resemblance of function — their functions, one within another, resemble one another; resemblance of doctrinal gateway — their doctrinal gateways, one within another, resemble one another (as the impermanent and the suffering, suffering and no-self, no-self and birth, birth and aging, aging and death, and the having-form and the formless, and so on, through immeasurable doctrinal gateways, resemble one another, one within another); resemblance of cause-and-effect — their being cause or being effect, being that which establishes or that which is established, one within another, resemble one another. The unlike class — of any given phenomenon in relation to the remaining phenomena, its characteristics, one within another, are dissimilar only in some small part, rather than being wholly dissimilar; this too is of five kinds, contrary to the above (the five of the like class), and their characteristics are to be understood accordingly.

Direct perception — there are three 〔conditions〕: it is not the not-presently-seen; it is not the already-considered or the to-be-considered; and it is not an errant object-field.

〔a〕 Direct perception that is not the not-presently-seen further has four kinds: the faculties being unimpaired and attention being present — of like-realm arising, of transcendent arising, unobstructed, and not extremely far. Of like-realm arising — the faculties of the desire-realm take as object an object of the desire-realm, and the faculties of a higher ground take as object an object of that higher ground, already arisen, already occurring; of transcendent arising — the faculties of a higher ground take as object an object of a lower ground. "Unobstructed" further has four kinds: not veiled (not covered by darkness, by the darkness of ignorance (avidyā), or by an unclear, murky matter); not screened (not screened by the power of herbs, the power of spells, or the power of supernormal ability); not overwhelmed (a small, slight thing overwhelmed and taken away by a vast, abundant thing, so that it cannot be got at — as a drug or a hair's tip in food and drink; as a lesser light overwhelmed by a greater, sunlight overwhelming the stars and moon, moonlight overwhelming the host of stars; and again, as an antidote overwhelming what it counteracts — attention to the impure overwhelming the appearance of the pure, attention to the impermanent, the suffering, and the no-self overwhelming the appearances of permanence, joy, and self, and attention to signlessness overwhelming all signs); and not deluded (produced by illusion or conjuration, the form-appearance being surpassingly excellent or resemblant; or produced within — dizziness of the eye, faintness, dream, swoon, drunkenness, heedlessness, or madness). Being unobstructed by these four is named "unobstructed." Not extremely far — not held off by the three kinds of extreme farness: extreme farness of place, extreme farness of time, and extreme farness through diminution. All of this together is named "not the not-presently-seen," and hence is named direct perception.

〔b〕 Direct perception that is not the already-considered or the to-be-considered further has two kinds: first, that which, upon a mere grasping, becomes the object-field on which the grasping rests; second, that which sets up an object-field as the object-field on which the grasping rests. "That which, upon a mere grasping, becomes" — the object-field can serve as that upon which the grasping rests "as soon as it is grasped" (as when a good physician hands over a drug whose color, scent, savor, and touch are complete, and which has great potency, so that upon a mere grasping it becomes that on which grasping rests; and as for the drug's efficacy, while the illness is not yet healed it is named "to be considered," and once the illness is healed it is named "already considered").

"That which sets up an object-field as the object-field on which the grasping rests" — as when a yoga practitioner, upon the earth, meditates on the water, fire, and wind elements. Abiding upon the earth, he meditates on water, and the notion of earth turns into the notion of water; abiding upon the earth and meditating on fire or wind, the notion of earth likewise turns into the notion of fire or wind. The notion of earth is precisely the grasping that sets up the object-field, and earth itself is that on which this grasping rests. What applies when one abides on earth applies accordingly when one abides on water, fire, or wind. This is named the object-field on which the grasping that sets up an object-field rests. That supporting object-field itself is neither already considered nor to be considered; rather, while one's understanding of earth and the other elements is not yet accomplished, it is named "to be considered," and when that understanding is accomplished, it is named "already considered." Hence this is direct perception that is not the already-considered or the to-be-considered.

〔c〕 Direct perception that is not an errant object-field — either of five kinds or of seven kinds. The five kinds are precisely the not being the five kinds of errant object-field: error of notion (upon what is not the appearance of something, the notion of that something arises — as, in the appearance of a mirage or of a deer's thirst, the notion of water arises); error of number (upon a small number, the overweening notion of a great number — as one with a film-clouded, dizzy eye sees, where there is one moon, the images of many moons); error of shape (upon one shape-form, the overweening notion of another shape-form — as in a whirling fire the shape of a wheel is seen); error of color (upon one color, the overweening notion of another color — as when the kāmalā disease impairs the eye-faculty, so that upon what is not yellow one sees the appearance of yellow throughout); error of function (upon what has no function, the overweening notion that there is a function — as when, clenching the fist and running, one sees the trees rushing in flood). The seven kinds are the former five plus two "pervasive errors": error of mind (that very delighting-and-rejoicing that the mind gives rise to over the five errant meanings); and error of view (the enduring, the openly declaring, the giving rise to the notion of the auspicious, and the firm clinging that will not let go, over the five errant meanings). If it is not such an errant object-field, it is named direct perception.

Question: whose is such direct perception? Answer: in brief, of four kinds — the direct perception of the material faculties (the object-fields ranged over by the five material faculties); the direct perception of mental reception (the object-field ranged over by the mental faculty); worldly direct perception (the former two, spoken of together as one); and pure direct perception (all worldly direct perception is also named pure direct perception; and there is besides a pure direct perception that is not worldly direct perception, namely: the supramundane knowledge, over the object-field it ranges over, knowing what is as being, what is not as not being, what has a superior as having a superior, and what has none as having none — this is named the pure direct perception uncommon to the world).

Inference — the reckoning-out that is together with deliberation, directed to the object-field of the already-considered and the to-be-considered. There are again five kinds: inference from aspect, inference from substance, inference from function, inference from doctrine, inference from cause-and-effect. Inference from aspect — according to whatever aspect is mutually connected, from what is seen at present or was seen before one reckons out the object-field (as, seeing a banner, one infers the presence of a chariot; seeing smoke, one infers the presence of fire; by the king one infers the country; by the husband one infers the wife; by the horns and the hump one infers the presence of an ox; by soft skin, black hair, and comely complexion one infers a youth; by a wrinkled face and white hair one infers one who is old; by the holding of the distinctive marks one infers a monastic or a layman; by delighting to behold the noble ones, delighting to hear the right Dharma, and being far from stinginess and greed one infers right faith; by good thinking, good speaking, and good doing one infers keen intelligence; by loving-kindness, compassion, kind speech, valor, delight in giving, and good understanding of the deep meaning one infers a bodhisattva; by restlessness, sporting, singing, and laughing one infers one not yet freed from desire, and by deportment ever calm and still one infers one freed from desire; by the Tathāgata's subtle and excellent marks, his wisdom, his calmness, his right conduct, and his supernormal ability one infers that the Tathāgata, the Worthy, the Perfectly Awakened One, possesses omniscience; and by his marks in youth, seen in old age, one infers that it is he).

Inference from substance — presently seeing the self-substance of something, one infers by analogy its substance that is not presently seen, or, presently seeing one part, one infers by analogy the remaining parts. Thus by the present one infers the past, by the past one infers the future, by a present nearby matter one infers what is far away, and by the present one may also infer the future. Observing the marks of gain and loss in one part of food, clothing, ornaments, or conveyances, one infers the whole; and by one part's ripening one infers the remaining parts' ripening.

Inference from function — by the function one infers that on which the function rests (as, seeing a distant thing that does not stir, with a bird perched upon it, one infers it to be a stump; if there is stirring, one infers it to be a person; by a broad track and a resting place one infers an elephant, and by a place where the body has trailed one infers a snake; hearing a neighing one infers a horse, hearing a roaring one infers a lion, hearing a bellowing one infers the bull-king; the seen is inferred to the eye, the heard to the ear, the smelt to the nose, the tasted to the tongue, the touched to the body, and discernment to the mental faculty; seeing something resistant in water one infers the presence of earth, seeing grass and trees moist and green one infers the presence of water, seeing hot ashes one infers the presence of fire, seeing a thicket that stirs one infers the presence of wind; and by one who, eyes shut and staff in hand, stumbles and loses the way one infers a blind man, and by one who raises his voice and cocks his ear one infers a deaf man). Right faith, keen intelligence, freedom from desire, non-freedom from desire, the bodhisattva, and the Tathāgata are likewise inferred from their functions, as in the preceding examples.

Inference from doctrine — by a phenomenon adjoining and connected one infers the remaining phenomena adjoining and connected (as by belonging to the impermanent one infers the presence of suffering, and by belonging to suffering one infers the empty and the no-self; by belonging to birth one infers the presence of aging, and by belonging to aging one infers the presence of death; by belonging to the having-form, the visible, and the resistant one infers a location and a shape-substance; by belonging to the contaminated one infers the presence of suffering, and by belonging to the uncontaminated one infers the absence of suffering; by belonging to the conditioned one infers arising, abiding, alteration, and cessation, and by belonging to the unconditioned one infers the absence of arising, abiding, alteration, and cessation).

Inference from cause-and-effect — by cause and effect one infers, the one from the other, in turn. Seeing a going one, one infers an arrival at another place; seeing an arrival at another place, one infers a prior going. Seeing one who serves the king in accord with the Dharma, one infers that he will obtain rank-and-office; seeing great rank-and-office, one infers that he formerly served the king. Seeing one who has fully performed wholesome actions, one infers that he will obtain great wealth; seeing great wealth, one infers that wholesome actions were fully performed before. Seeing wholesome or evil conduct cultivated before, one infers later flourishing or decline; seeing present flourishing or decline, one infers wholesome or evil conduct performed before. Seeing abundant food and drink, one infers satiety, and seeing satiety one infers abundant food and drink. Seeing unbalanced eating, one infers that there will be illness, and presently seeing illness one infers unbalanced eating. Seeing meditative absorption, one infers freedom from desire, and seeing freedom from desire one infers meditative absorption. Seeing the cultivation of the path, one infers that the fruits of the śramaṇa will be obtained, and seeing those fruits obtained one infers cultivation of the path. Such examples are collectively named inference from cause-and-effect. These five kinds together are named inference.

Authoritative teaching — the verbal teaching spoken by an all-knowing one, whether heard directly from him or received by following his doctrine. It has three characteristics: first, it does not contradict the sages' word (the sūtra-teaching spoken by a noble disciple or by the Buddha himself, transmitted successively down to the present without contradicting the right Dharma or right meaning); second, it is able to counteract defilement (when cultivated well, it can forever subdue all afflictions and secondary afflictions, including greed, hatred, and delusion); third, it does not contradict the characteristics of phenomena.

What is it to "contradict the characteristics of phenomena"? It is to increase what is without a certain characteristic into having that characteristic, as by clinging to a self, a sentient being, a life-holder, or a birth-taker, or to permanence or annihilation, having-form or formlessness; to diminish what has a characteristic into being without it; or to set up as indefinite what is definite. Thus, although all formations are impermanent, all the contaminated is suffering, and all phenomena are empty and without self, one falsely establishes one part as permanent and one part as impermanent, one part as suffering and one part as not suffering, one part as having self and one part as without self. It also includes seeking an answer-and-explanation regarding the unanswerable phenomena the Buddha has set aside.

It is likewise contradiction to set up as definite what is indefinite: to cling that every pleasant feeling necessarily has greed as its latent tendency, every painful feeling hatred, and every neither-painful-nor-pleasant feeling delusion; that every pleasant feeling is contaminated; or that every intentional action accompanied by pleasure will determinately ripen only as suffering. It is also to establish distinction within an undifferentiated characteristic, or no distinction within a differentiated characteristic: for example, to establish the undifferentiated characteristic of the conditioned within the unconditioned, or that of the unconditioned within the conditioned. The same principle applies, as appropriate, to having-form and formlessness, visible and invisible, resistant and unresistant, contaminated and uncontaminated.

Further, contradiction is to set up cause-and-effect contrary to right principle: to claim that fine conduct calls forth an unlovable fruit and evil conduct a lovable fruit, that wrong conduct in an ill-spoken Dharma-and-Vinaya brings purity, or that right conduct in a well-spoken Dharma-and-Vinaya is defilement. It is also, over an unreal characteristic, to use provisional language to establish a real characteristic, or, over a real characteristic, to use provisional language to establish this and that — as by setting up verbal expression over phenomena beyond words and calling that expression itself the ultimate truth. These are contradictions of the characteristics of phenomena. The contrary of each is precisely non-contradiction. A teaching that also meets the first two characteristics is named authoritative teaching.

〔Here questions and answers set forth the sequence of the factors that establish〕 Question: if all phenomena accomplish their own characteristic and are each settled within their own dharma-nature, why set up the two kinds of meaning to be established? Answer: it is in order to give rise to faith-and-understanding in another, not in order to bring into being the nature-and-characteristic of phenomena. Question: why set up the thesis first? Answer: in order first to display the meaning of the thesis that one holds dear. Question: why argue the reason next? Answer: in order, by the definite principle of a presently-seen matter, to make the other take up the meaning of the thesis set up. Question: why adduce the example next? Answer: in order to display the presently-seen matter on which the principle that establishes rests. Question: why speak, last of all, of the like class, the unlike class, direct perception, inference, and authoritative teaching? Answer: in order to open up and show the knowledge of the "contradicting" and "not contradicting" of the two, reason and example. Moreover, "contradicting" is by two causes: because it is indefinite, and because it is of the same thing to be established; and "not contradicting" too is by two causes: because it is definite, and because it is of a different thing to be established. What contradicts cannot serve as a means of knowing toward the accomplishing of the thesis, and hence is not named a means of knowing; what does not contradict can serve as a right means of knowing, and hence is named a means of knowing. This is named the grounds of debate.

Four · The Adornments of Debate (the Five Adornments · the Twenty-Seven Praiseworthy Merits)

The adornments of debate are, in brief, of five kinds: being good at one's own and others' schools, fullness of expression, fearlessness, gravity, and worthiness of reverence. Being good at one's own and others' schools — one who has conceived a deep delight in this doctrine and discipline has, over the tenets of this treatise, recited, upheld, listened to, and reflected on them to full maturity and put them into practice, and has become good at them, expounded them, and made them clear; and one who has no delight in that other doctrine has, over the tenets of that treatise, though he has recited, upheld, listened to, and reflected on them to full maturity, not put them into practice, yet has become good at them, expounded them, and made them clear — this is named being good at one's own and others' schools. Fullness of expression — whatever one says, one says by "sound" and not by "non-sound." What is "sound"? Only that which is complete in five virtues is named sound: not coarse-and-vulgar (free of the crude, rustic speech of the border regions); easy (all in speech in common use in the world); grand-and-clear (speech set up in accord with the meaning, artful and grand); coherent (the doctrine and meaning of what comes before and after agreeing and not scattering); and good in meaning (able to draw out the superior rebirth, the definite excellence, and the freedom from error). Further, this science of sound is, by nine aspects, the fullness of expression: unconfused, not coarse-and-fierce, well-articulated, measured, corresponding to the meaning, timely, definite, made clear, and continuous. Fearlessness — in the midst of a numerous assembly, a mixed assembly, a great assembly, an assembly of authorities, an assembly of the truth-minded, or an assembly of the good, the mind is without base timidity or constant dread, the body without trembling and sweating, the face without a look of terror, the voice without stammering, and the speech without cowering weakness. Gravity — one speaks only when the time is fitting, and is not hasty. Worthiness of reverence — being by nature well-tempered and not vexing others, one does not overstep the ground of those who are well-tempered, but gives rise to speech in accord with the other's mind, timely, in accordance with reality, able to draw out benefit-and-profit, its wording gentle as toward a good friend.

If one raises up discourse relying on these five adornments of debate, one should know there are further twenty-seven praiseworthy merits: first, being revered by the assembly; second, one's word being surely believed and accepted; third, being altogether without fear in the midst of a great assembly; fourth, knowing deeply the flaws and gaps in others' tenets; fifth, knowing the surpassing merits of one's own tenets; sixth, having no biased clinging, and being without partiality of feeling toward the treatise one has received; seventh, being unable to be led away or wrested aside from one's own right Dharma and discipline; eighth, being able swiftly to comprehend what another says; ninth, being able swiftly to take it in; tenth, being able swiftly to answer and match it; eleventh, being complete in the virtues of speech, so that the assembly is made to delight; twelfth, gladdening and winning the faith-and-understanding of those versed in this treatise of reasoning; thirteenth, being able well to expound the meaning-phrases, sentences, and letters; fourteenth, causing the body to be without weariness; fifteenth, causing the mind to be without weariness; sixteenth, speech being without stammering roughness; seventeenth, eloquence being inexhaustible; eighteenth, the body not suddenly wasting; nineteenth, mindfulness being without loss; twentieth, the mind being without harm or vexation; twenty-first, the throat being without injury; twenty-second, whatever is uttered being clear and easy to understand; twenty-third, well guarding one's own mind so that it is without anger; twenty-fourth, well according with another's mind so that it is without resentment; twenty-fifth, causing the mind of one's opponent in debate to give rise to pure faith; twenty-sixth, whatever one does not calling forth enmity-and-opposition; twenty-seventh, a vast reputation, its renown flowing to the ten directions, so that the world all proclaims this great teacher of the Dharma and reckons him among the great teachers. Just as one who receives desired things adorns himself with adornments of maṇi, true pearl, lapis lazuli, and other jewels, his majestic power blazing and his radiance shining forth everywhere, so does the debater, with these twenty-seven praiseworthy merits set alongside those five kinds of adornments of debate, adorn himself, his majestic power blazing and his radiance shining forth everywhere — and hence it is named the adornments of debate.

Five · The Defeats of Debate (Yielding the Word · Bending the Word · Faults of the Word)

The defeats of debate are of three kinds: yielding the word, bending the word, and faults of the word.

Yielding the word — the proponent, with thirteen phrases, begs pardon of his opponent in debate and abandons the discourse he has set up. What are the thirteen? The proponent says to his opponent: my discourse is unsound, your discourse is sound; my observing is not good, your observing is good; my discourse is without principle, your discourse has principle; my discourse is without power, your discourse has power; my discourse is subdued, your discourse stands established; my eloquence goes only this far, and beyond this I shall consider it better and speak for you; and let this matter be set aside, I shall say no more — with these thirteen phrases he begs pardon of his opponent and abandons the discourse he has spoken. To abandon the discourse is to be broken, to be overcome by the other, to fall behind the other, to be subdued by him; and hence yielding the word is named a place of defeat.

Bending the word — the proponent is subdued by his opponent, and so, whether he draws on some other matter as a pretext to withdraw, or brings in outside talk, or displays indignation, or displays hatred, or displays arrogance, or displays concealment, or displays vexatious harm, or displays impatience, or displays disbelief, or falls silent, or grows sorrowful, or hunches his shoulders and hangs his face, or sinks into thought with his wording exhausted 〔thirteen matters〕. Drawing on some other matter as a pretext to withdraw — he abandons the thesis he set up before and pleads instead some other tenet, abandons the reason, example, like class, unlike class, direct perception, inference, and authoritative teaching he had before, and pleads others instead; bringing in outside talk — he abandons the matter under discussion and speaks of food and drink, kings and ministers, thieves and robbers, streets and thoroughfares, courtesans and filth, and the like, drawing on outside occasions as a pretext to be rid of the other's challenge; displaying indignation — with coarse, fierce, and insolent speech he demeans his opponent; displaying hatred — with words of requiting enmity he upbraids him; displaying arrogance — with words of base lineage, and the like, he reviles him; displaying concealment — with words that lay bare the evil conduct the other has concealed he calls him out; displaying vexatious harm — with harsh and cruel, enmity-laden words he curses him; displaying impatience — he utters enmity-laden words to frighten him; displaying disbelief — with words that ruin his conduct he slanders him; falling silent — his verbal activity is suddenly spent; growing sorrowful — his mental activity smolders in distress; hunching his shoulders and hanging his face — his bodily activity, once dignified, at once withers and wastes; sinking into thought with his wording exhausted — his talent and eloquence are alike drained. Among these thirteen matters: the first two are deceitful and deranging conduct; the middle seven are the setting in motion of wrong conduct; and the last four are the reckoning-conduct of being at the end of one's resources. This is named bending the word, a falling into a place of defeat.

Faults of the word — the proponent's speech is defiled by nine faults: confusion (abandoning the matter under discussion and speaking, in a jumble, of extraneous words); coarseness-and-fierceness (the restlessness of indignation, and the restlessness of hasty impetuosity); lack of articulation (whether in doctrine or in meaning, being uncomprehended by the assembly and by the opponent in debate); want of measure (the wording being repetitive or deficient); non-correspondence with the meaning (of which there are ten kinds: without meaning, contradicting the meaning, harming principle, being of the same import as what is to be established, calling down faults and challenges, gaining no benefit-and-profit, the meaning being out of order, the meaning being indefinite, establishing what already establishes, and going along with the various wrong and evil discourses that do not accord with principle); untimeliness (setting what ought to be said out of its due order, before and after); indefiniteness (setting up and then demolishing, demolishing and then setting up, shifting so swiftly that it can hardly be understood); unclarity (speech that calls forth mockery, answering without comprehending, putting classical language first and vernacular after, or the vernacular first and the classical after); and discontinuity (the wording being cut off in the middle). Whatever discourse commits these nine failings is named faults of the word, a falling into a place of defeat.

Six · The Deliverance in Debate (the Three Examinings)

The deliverance in debate — the proponent first, by three kinds of examining, examines the "prospect of debate," and only then raises up discourse, or else does not raise up discourse; this is named the deliverance in debate. The three kinds of examining: examining gain-and-loss, examining the time and the assembly, and examining the skilled and the unskilled.

Examining gain-and-loss — being about to raise up the prospect of debate, one first examines: could this discourse I set up be a harm to myself, a harm to others, or a harm to both? Might it not fail to give rise to fault in this life, in a later life, or in both? Might it not stir up sorrows and pains of body and mind? Might it not be set going by the taking up of knife and staff, by contending, reviling, and quarreling, by flattery, deceit, and false speech? Might it not cause all manner of evil and unwholesome phenomena to grow and increase? Could it fail to benefit and gladden myself and others and the many, fail to have pity on the world, and leave the gods and men without meaning, without profit, and without gladness? When one examines thus: if one knows that one's discourse can be a harm to oneself, and even leave gods and men without meaning and without profit, then one exhorts oneself that one ought not to set up the discourse; if one knows that it is no harm to oneself, and is able to draw out for gods and men benefit-and-profit and gladness, then one exhorts oneself that one ought to set up the right discourse. This is named the first characteristic of the deliverance in debate, "whether to act or not to act." Examining the time and the assembly — being about to raise up the prospect of debate, one should well examine the assembly now present: does it have biased clinging, or is it without clinging? does it have the worthy and upright, or has it none? does it have the skilled, or has it none? If one knows that the assembly has only biased clinging, is not worthy and upright, and is not skilled, then one exhorts oneself that one ought not to set up the discourse; if one knows that it is without biased clinging, has the worthy and upright, and has the skilled, then one exhorts oneself that one ought to set up the discourse. This is named the second characteristic of the deliverance in debate. Examining the skilled and the unskilled — one should examine oneself: am I skilled or unskilled in the essential nature of debate, the settings of debate, the grounds of debate, the adornments of debate, the defeats of debate, the deliverance in debate, and the rest? Have I the power to set up my own discourse and to break down the other's? Can I win free at the places of defeat? If one knows that one is without skill and without power, then one exhorts oneself that one ought not to set up a discourse with one's opponent; if one knows that one has skill and has power, then one exhorts oneself that one ought, together with one's opponent, to set up a discourse. This is named the third characteristic of the deliverance in debate.

Seven · The Things That Greatly Further Debate (the Three Dharmas)

The things that greatly further debate — there are three dharmas that greatly further the discourse one sets up: being good at one's own and others' schools, being valorous and fearless, and being inexhaustible in eloquence. Question: why are these three dharmas named as greatly furthering the discourse one sets up? Answer: because one well understands one's own and others' schools, one is able to raise up discussion regarding all phenomena; because one is valorous and fearless, one is able to raise up discussion in the midst of any assembly; because one is inexhaustible in eloquence, one is able well to answer-and-match whatever questions and challenges come. It is for this reason that these three greatly further the discourse one sets up.

The Site of the Science of Reasoning has now been spoken.

Of the five sciences, the latter three — medicine, grammar, and the crafts — are all worldly sciences held in common; the treatise sets them out mainly by listing names. Technical terms keep their traditional forms; each line is rendered into present-day language, without added exposition and without citing the treatises; where the source abridges, the sense is supplied within 〔 〕. (Note: in the source, medicine (醫方明) stands before logic (因明), and grammar and the crafts (聲明·工業) stand after logic; here they are gathered together as "the three worldly sciences.")

1. The Science of Medicine (Four Skills)

What is the science of medicine? Know that this science has, in brief, four kinds: skill in the marks of illness, skill in the causes of illness, skill in cutting off an illness once it has arisen, and skill in the means whereby an illness once cut off does not arise again 〔the four matters: recognizing the illness, knowing its cause, curing the illness already present, and preventing its recurrence〕. The full and detailed sense of these four skills is as set forth in the scriptures, and should be understood accordingly 〔the full treatment is found in the scriptures〕.

2. The Science of Grammar (Six Modes of Designation)

What is the science of grammar? Know that this science has, in brief, six modes: the mode of establishing designation by dharma (法), the mode of establishing designation by meaning (義), the mode of establishing designation by person (補特伽羅), the mode of establishing designation by time (時), the mode of establishing designation by number (數), and the mode of establishing designation by locus and root-stock (處所根栽). A summary verse says: dharma, meaning, the person (數取趣 = 補特伽羅), time, number, and locus, together with the root-stock and its basis — this is grammar's modes in brief.

(i) Establishing designation by dharma — this is the word-collection (名身), the phrase-collection (句身), and the syllable-collection (文身), together with sound endowed with five virtues. The five virtues are: not being vulgar, being easy, being sonorous, being fitting, and being sound in meaning.

(ii) Establishing designation by meaning — know that this has, in brief, ten establishments: the establishment of the faculties (根), of the great elements (大種), of action (業), of seeking (尋求), of what is not the Dharma (非法), of the Dharma (法), of flourishing (興盛), of decline (衰損), of enjoyment (受用), and of guarding (守護). A summary verse says: the eye and the rest, the earth-element and the rest, the body and the rest, and seeking, what is not the Dharma, the Dharma, flourishing, decline, enjoyment, and guarding. "The establishment of the faculties" — this is the meaning of seeing, of hearing, of smelling, of tasting, of touching, and of knowing 〔the meaning of the six faculties〕. "The establishment of the great elements" — this is the meaning of upholding-and-supporting and the rest, of moistening-and-soaking and the rest, of illuminating and the rest, and of stirring-and-shaking and the rest 〔the meaning of the four great elements: earth, water, fire, wind〕. "The establishment of action" — this is the meaning of coming-and-going and the rest, of proclaiming and the rest, and of thinking-and-examining and the rest 〔the meaning of the action of body, speech, and mind〕. "The establishment of seeking" — this is the meaning of pursuing-and-inquiring and the rest. "The establishment of what is not the Dharma" — this is the meaning of killing, stealing, and the rest. "The establishment of the Dharma" — this is the meaning of giving, keeping precepts, and the rest. "The establishment of flourishing" — this is the meaning of attaining, rejoicing, and the rest. "The establishment of decline" — this is the meaning of ruin, dread, sorrow, and the rest. "The establishment of enjoyment" — this is the meaning of food and drink, covering-and-sheltering, embracing-and-holding, receiving-and-practicing, and the rest. "The establishment of guarding" — this is the meaning of guarding, nurturing-and-rearing, filling-to-fullness, and the rest. Further, stated in brief, there are six meanings: the meaning of intrinsic nature (自性), of cause (因), of fruit (果), of function (作用), of distinction-and-association (差別相應), and of alteration (轉). A summary verse says: intrinsic nature, and cause, fruit, function, association, and alteration.

(iii) Establishing designation by person — this is the establishing of the distinctions in the marks of sound for male, female, and neither-male-nor-female; or again, the establishing of the distinctions in the marks of sound for the beginning person, the middling person, and the superior person.

(iv) Establishing designation by time — this is the distinctions in the marks of sound for the three times: past (the past as distinct), future (the future as distinct), and present (the present as distinct).

(v) Establishing designation by number — this is the distinctions in the marks of sound for the three numbers: the singular, the dual, and the plural.

(vi) Establishing designation by locus and root-stock — know that "locus" has, in brief, five kinds: continuity (相續), name-and-title (名號), general summary (總略), that which benefits (彼益), and proclamation (宣說); and if it is a "section-verse" (界頌) and the like, it is called "root-stock." These two kinds, taken together, are named the establishment of locus and root-stock.

3. The Science of the Crafts (Twelve Crafts)

What is the science of the crafts? It is the marvelous knowledge, stated in brief, of the crafts in twelve loci — this is named the science of the crafts. Which are the twelve craft-loci? They are: the craft of farming, the craft of trading 〔commerce〕, the craft of serving the king 〔serving one's sovereign〕, the craft of writing-reckoning-measuring-numbering-and-sealing 〔writing · arithmetic · measurement · number · seals〕, the craft of divination, the craft of spells, the craft of construction 〔building〕, the craft of breeding-and-raising 〔propagating and rearing〕, the craft of spinning-and-weaving (防那) 〔weaving〕, the craft of blending 〔harmonizing and compounding〕, the craft of cooking 〔cooking to doneness〕, and the craft of music.