瑜伽師地論 心要連讀

One stage, one point of the eye. At the head of the Basic Section, the treatise sets up the rubric of the "five items," and at the site of a single moment of seeing and hearing it buries every buried thread of the whole Consciousness-Only teaching.

In one line: The five consciousnesses arise dependent on others and appear by discerning objects — not one of them can stand alone; and within the single phrase "the support of eye-consciousness," the eighth consciousness, the store consciousness, has already quietly stepped onto the stage.

The Frame of the Whole Treatise (set up first)

Attribution: spoken by Maitreya, recorded by Asaṅga, translated by Xuanzang at imperial command (Maitreya descended from Tuṣita to the country of Ayodhyā and taught it for Asaṅga). The treatise poses itself a question and answers it: "What are the stages of the yoga practitioner? They are the seventeen stages" — yoga = correspondence (the skillful correspondence of object, practice, and fruit); practitioner = the one who cultivates; stage = bhūmi; the whole treatise is the practitioner's seventeen grounds of ground, from ordinary being to sage. The uddāna summary-verse gathers the seventeen at once. The threefold "object, practice, fruit" (Kuiji): object gathers the first nine, practice the middle six, fruit the last two; "complete with the three vehicles" = śrāvaka, pratyekabuddha, bodhisattva. The Stage Associated with the Five Sense-Consciousnesses is the head of the seventeen stages, the beginning of "object."

Three Points of the Eye

1. The five items are the rubric; the five consciousnesses are the principal matter. Intrinsic nature · support · object · accompanying aids · activity — to know a consciousness, do not look at it "in itself," but look at which phenomena it "subsumes" and sets turning all together (Jinaputra: as with the discourse concerning a king or a thief, discourse arises in dependence on the king or the thief). The very name of a stage already teaches a method: a consciousness is a matter of correspondence, not of standing alone.

2. The seed-support is the store consciousness — the first showing of a Consciousness-Only thread. Among eye-consciousness's three supports (coexistent support: the eye; immediately-antecedent support: mentation; seed-support: the store consciousness), the treatise, at the most plain-spoken spot — "on what does the eye rely to see" — brings out the eighth consciousness as the seed-support without raising its voice. This is the treatise-ground of the Saṃdhinirmocana-sūtra's "the ādāna as basis, the six consciousnesses turn," and it opens the way to the six seed-characteristics of the Cheng Weishi Lun and the Thirty Verses' "first, the store consciousness, maturational and bearing all seeds." Behind a single moment of eye-consciousness stands a maturational consciousness holding all seeds: consciousness is the wave, the store consciousness the current. And the treatise proves itself — the Section on Ascertainment opens by asking, "the seed-support is said to be the store consciousness … on what ground is it known to exist?" and proves by eight characteristics (basis-appropriation · first arising · clarity · seed · activity · bodily feeling · the mindless attainments · dying) that the store consciousness definitely exists 〔T1579 0579a18〕: the Basic Section "states" it, the Ascertainment "proves" it.

3. Defilement lies not in seeing, but after deciding. The sequence of three minds — spontaneous (eye-consciousness) → investigating and deciding (mental consciousness) — with "only after the deciding mind is there defilement or purity." That first instant of touching the object is unassigned and undiscriminating; the wholesome and defiled are born at the point of grasping after deciding. The point of the eye for practice lies just in this seam — not abolishing seeing and hearing, but recognizing that one instant not yet defiled (opening the way to the Cheng Weishi Lun's five minds).

One Point on the Accompanying Aids (appended)

Mind-king and mental factors "take one and the same object, in modes not one; coexisting and associated, they operate one by one," and "each arises from its own seed" — sharing one object yet differing in function, arising together yet distinct, each with its own seed. This opens the way to the Cheng Weishi Lun's fourfold sense of the association of mental factors.

Running Through the Whole Treatise

The five consciousnesses' "in dependence on the eye it discerns," and what the two similes (mount, house-and-servant) display, are all the mark of "other-dependent, without intrinsic nature" — this is the very groundwork for the other-dependent among the threefold nature. A whole Consciousness-Only teaching sets out from this most ordinary single glance, single hearing.

The doctrinal summit of the Basic Section. The five [sense-]consciousnesses are the waves on the surface of the sea; the Stage of the Mental is the depths of the whole sea — the root of the eight consciousnesses and of the grasping at self.

In one line: With the three words "mind · mentation · consciousness," the Stage of the Mental sets up the eight consciousnesses in systematic order; and among them the seventh, the "constantly-operating mentation," constantly and searchingly deliberates on a self — it is the hidden axis of transmigration, the root of the self-grasping that Consciousness-Only sets out to break.

Three Points of the Eye

1. The intrinsic nature is the eight consciousnesses · threaded by three senses: mind = amassing-and-arising (the eighth, the store consciousness · holding the seeds, appropriating, maturational); mentation = deliberating (the seventh, manas, the deliberating mind · constantly and searchingly [deliberating] on a self); consciousness = discerning (the six turning consciousnesses · coarse, active, intermittent). Jinaputra: "the sixth, seventh, and eighth alike depend on the mentation-faculty, and so it says only 'mentation'" 〔T1580 0885c21〕; the Cheng Weishi Lun: amassing-and-arising is named mind · deliberating is named mentation · discerning is named consciousness 〔T1585 0024c10〕. This abbreviation of a single word marks out the deep mind in which mind, mentation, and consciousness are three-in-one.

2. The constantly-operating mentation = the hidden axis of self-grasping: the seventh, the "constantly-operating mentation," first shows itself here. Its point lies in the one word "constantly" — the prior six consciousnesses are coarse, active, and intermittent (in sleep, in a faint, in the mindless attainments they stop), whereas manas is unbroken, constant, and subtly grasps the store consciousness "as a self." From Stage 01's "defilement lies after deciding" (surface defilement) → the Stage of the Mental's "constantly-operating grasping at self" (deep self-grasping). What is hardest and most crucial in transforming consciousness into wisdom has its root right here.

3. The accompanying aids subsume all the mental factors = the source of the Hundred Dharmas: the five universals · the five object-specific · the eleven wholesome · the six [root] afflictions · the twenty secondary afflictions · the four indeterminate = the full listing of the fifty-one mental factors (the treatise-source of the mental factors of the Treatise on the Hundred Dharmas). Mind-king and mental factors: same object, distinct modes · coexisting yet each from its own seed · mutually associated.

Outline

• The seven distinguishings: with-marks · without-marks · spontaneous · investigating · examining · defiled · undefiled — defiled (hankering after the past / hoping-and-delighting toward the future / clinging to the present + craving, ill-will, harm) vs. undefiled (renunciation / non-ill-will / non-harm). Practice = turning defiled distinguishing into undefiled distinguishing.
• Deliberating · in accord with principle: not superadding (free of the four inversions) · not subtracting (free of wrong views) = the epistemology of the Middle Way.
• Cutting off the wholesome roots · not uprooting the seed: what is cut off is only the contrary continuity against the present enactment of the wholesome roots; "it is not by reason of any permanent uprooting of those seeds" — hence the wholesome roots can be resumed. The seed abides always = room for turning back is always left (the compassionate face of the doctrine of seeds).
• Drunk-mad-dreaming-awake-faint-revived: the altered states of mental consciousness · it can be cut off (setting off by contrast the constancy of manas and the store consciousness · linked to the eight characteristics of the "attainment of mindlessness").

The Stage of the Mental, by one span of birth-and-death, performs the theory of the flux of the eight consciousnesses. The five items posit the consciousnesses statically; death and birth performs them dynamically.

In one line: At the juncture of death and birth, that which "sustains the body, reconnects rebirth, is maturational, and holds in store all seeds" while continuing on unbroken is precisely the eighth, the store consciousness; and what drives it to receive birth is the ever-active self-love of the manas.

Three Points of the Eye

1. The store consciousness's rebirth-reconnection and continuity: at the point where "the father's and mother's semen-and-blood unite into a single mass," the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites and takes reliance upon it; that is, "the consciousness has come to rest, reconnecting rebirth, named the kalala position." Death and birth simultaneous, like the two ends of a balance; the consciousness relinquished last at the region of the heart; the form not rotting because appropriated — this is the scriptural establishing of the ālaya's four senses of "rebirth-reconnection · appropriation · maturation · all-seeds" (fastening onto the Section on Ascertainment's eight characteristics and the Cheng Weishi Lun's three characteristics of the ālaya).

2. Self-love drives the flux: at the end of life, "thinking 'I am about to be no more,' he then loves his own body; through this the intermediate existence and the requital in the [next] birth are established" — the manas's ever-active self-love shows itself at death and birth, the engine of transmigration. The noble ones stand as proof: the stream-enterer and once-returner "curb it so as not to cling to it," the non-returner "no longer active"; the bondage or release of self-love is the bondage or release of the flux.

3. Newly-perfumed seeds and the transformation of the basis: the seed continues on from beginningless time (the innate), yet "through the differential perfuming by pure and impure karma, in view of its repeatedly taking up the maturational fruit, it is called 'new'" (the newly perfumed) — the source of the innate-and-new. The seed's other names plainly list "the store" (ālaya); the affliction-seed = coarse-heaviness = latent tendency = suffering (the suffering of conditioned formations). The flux's terminus is buried in advance: at parinirvāṇa, "relinquishing, by transformation, the basis of the seeds of defiled dharmas" = the transformation of the basis.

Appended · Guidance

The Section on Ascertainment's eight-characteristic proof of the ālaya (rebirth-reconnection · appropriation · the consciousness at dying) 〔T1579 0579a+〕 · the Cheng Weishi Lun's three characteristics of the ālaya and six senses of the seed 〔T1585 fasc. 3〕 · the Sūtra on Entering the Womb (the ground for the intermediate existence's receiving of birth). For the doctrinal exposition, see the Exposition.

That the three catastrophes and Mount Sumeru are written into "the stage that speaks of mind" is no digression — it is the finishing stroke.

In one line: The receptacle-world is what the shared karma of sentient beings brings about, transformed out of the store consciousness's common-mark seeds; the manifold marks of sentient beings are established by karma and by verbal designation — the Stage of the Mental, by joining the outer division of the world to the inner division of death-and-rebirth, completes the whole picture of "all is but the manifestation of consciousness."

Three Points of the Eye

1. The receptacle-world = what is brought about by the dominant force of karma: the outer division's ruin and formation come "from the world-forming and world-ruining karma that sentient beings are able to bring about"; the world's forming comes "by the dominant force of the karma of all sentient beings." The world can be ruined up through the first, second, and third meditative absorptions (the three catastrophes of fire, water, and wind), while the fourth absorption has no catastrophe that can ruin it — even how far the world can be ruined is bound to the fixed karma of sentient beings, not to physical chance. Consciousness-only reading: the store consciousness takes "the place" (the receptacle-world) as its object = the object-aspect transformed out of common-mark seeds (tied to the Cheng Weishi Lun's store-consciousness object · shared and unshared karma).

2. Inner and outer mirror each other = the individual fruition and the shared fruition are one single account: 02-03, the inner division of death-and-rebirth = the store consciousness upholding the individual-fruition body (unshared); 02-04, the outer division of the world = shared karma bringing about the environing fruition, the receptacle-world (shared). One consciousness both transforms the material body and the receptacle-realm, and both upholds the individual fruition and the shared fruition. The three-thousandfold great-thousand world "forms together and is ruined together" and is called "one buddha-field" — the root still lies in shared karma and the transformation of consciousness.

3. The manifold marks of beings = established (designated), not real apart from consciousness: the five destinies and four births · the six bases of support · the seven objects of acquisition · the sixty-two classes of sentient beings · down to the "many phrases of verbal expression" (letters gathering meanings · the seven paradigm-phrases) — every mark is established in dependence on karma and on verbal designation, without an intrinsic nature apart from consciousness. That even the phrases of verbal expression are itemized in detail is exactly the point: verbal designation (idle proliferation) constructs the world (inheriting death-and-rebirth's "delight in idle proliferation is the most excellent cause").

Appended · Pointers

The Cheng Weishi Lun: the store consciousness takes "the appropriated and the place" as object · shared and unshared karma transform the receptacle-world 〔T1585 fasc. 2–3〕; the Sūtra on the Arising of Worlds and the Sūtra on the Arising of Worlds — the Root Cause (sūtras) · Vasubandhu's Abhidharmakośa, Chapter on the World (an ancient master, T1558) — read across. For the doctrine unfolded, see the exposition.

The doctrinal capstone of the Stage of the Mental: the five items set forth the motion of consciousness; gathering under the three aspects sets up the marks of phenomena.

In one line: Chapter two of the Stage of the Mental gathers all phenomena under three loci (the aggregation of matter · the class of mind and mental factors · the unconditioned), setting up the prototype of the five positions, the definition of the four conditions, the phase-position nominal-positing of the four characteristics, and the gathering of the Buddha's words under nine matters — this is the Yogācāra source of the Treatise on the Hundred Dharmas and of the doctrine of the four conditions.

Three Points of the Eye

1. Three loci gather everything = the prototype of the five positions of the Hundred Dharmas. All phenomena come down to the aggregation of matter (matter-dharmas) · the class of mind and mental factors (the mind-king + fifty-three mental factors) · the unconditioned (eight items), plus the form of the mental-object base and the twenty-four dissociated formations — that is, the skeleton of the Hundred Dharmas' five positions (mind-dharmas · mental factors · matter-dharmas · dissociated formations · the unconditioned). The five-class question-and-answer on the mental factors (omnipresent · object-specific · wholesome · defiled · indeterminate) = the treatise-source of the Hundred Dharmas' five positions of mental factors.

2. The aggregation of matter has no really-existent subtle particle = matter is aggregation-only, consciousness-transformation. "Within the aggregation of matter no subtle particle ever arises singly … it is only by the analysis of discerning cognition, dividing matter down to the farthest limit of its measure, that a 'subtle particle' is discriminated and nominally posited"; "the aggregation of matter has parts, the subtle particle has none." Matter-dharmas are not a heap of really-existent motes, but aggregation-only, consciousness-transformation-only — the prior burial of the Twenty Verses' refutation of the really-existent subtle particle.

3. The four conditions and four characteristics tied to the seed-consciousness. The four conditions = the causal condition (the seed) · the immediately-antecedent · the objective · the dominant, "the causal condition alone is both cause and condition; the rest are condition only" — dependent arising tied to the store-consciousness seed. The four characteristics (arising, aging, abiding, impermanence) are "established by way of the differentiation of the phase-positions of phenomena" = nominally posited by phase-position, not really existent (subsumed under the dissociated formations); impermanence, too, is a consciousness-only establishing.

Appended · Pointers

The five positions gathering phenomena → the Treatise on the Hundred Dharmas That Open the Gate; the refutation of the subtle particle → the Twenty Verses; the four conditions and the seed → the Cheng Weishi Lun, fascicle seven on the four conditions and fascicle two on the six senses of the seed 〔T1585〕; the nine matters gathering the Buddha's words → the Section on the Matters Gathered. The Stage of the Mental is concluded; there follows Stage 03, the Stage with Both Applied and Sustained Thought. The doctrinal exposition proper is found in the Exposition.

The first gateway of the three stages beginning with the Stage with Both Applied and Sustained Thought. One map: by applied and sustained thought it marks out the ladder of meditative cultivation, by eight items it lays open the pleasure and pain of cyclic existence, and by cause-condition-fruit it points out the mechanism of cause and fruit.

In one line: The Designation of Elements is a "primer for setting out on cultivation and realization" — applied and sustained thought divide out the three-tiered ladder of meditative cultivation (where do I go), the eight items lay open the truth of pleasure and pain across the three realms (why must I go), and the ten causes, four conditions, and five fruits speak through the principle of cause and fruit (the ground on which the going can succeed).

Three Points of the Eye

1. The division of the three stages by applied and sustained thought is the measuring-rod of meditative cultivation. Applied thought is coarse deliberation, sustained thought is fine examination. The Stage with Both Applied and Sustained Thought (the desire realm plus the first dhyāna) · the Stage with Sustained Thought Only (the intermediate absorption, cultivated to which one becomes the Great Brahmā) · the Stage with Neither Applied nor Sustained Thought (from the second dhyāna up to the summit of the formless realm). One crucial line: the division looks to "whether or not one has left behind the craving for applied and sustained thought," not to whether applied and sustained thought happen to be stirring at a given moment — cultivation and realization are concerned with cutting the root, not with the phenomenon.

2. The item of "enjoyment" discerns the truth of "pleasure." The suffering of the eight hot and eight cold hells, of the hungry ghosts and animals, is all the fruit of "an evil deed of a former life not yet exhausted, not yet passed through" — the root of the suffering lies in action. The wealth and joy of the heavens cannot escape the "suffering of death and falling," and even heavenly pleasure is the suffering of dissolution. The measuring-rod for discerning pleasure = the two kinds of pleasure · the fifteen characteristics of noble and non-noble wealth (the pleasure of non-noble wealth is seized away / cannot be carried onward / grows the emptier the more it is used / is rooted in craving and aversion; the pleasure of noble wealth — trust, discipline, conscience, shame, learning, relinquishment, wisdom — cannot be snatched away / can be carried onward / can cut off the great suffering of later lives). Gathered into one simile: the body of the three realms is like a poison-hot abscess, all three feelings are suffering, and only the uncontaminated "freedom from craving, aversion, and delusion" is constant bliss. Disenchantment and the will to depart arise from this.

3. Cause-condition-fruit is the general outline of the consciousness-only theory of causation (the summit of the doctrine). The ten causes · four conditions · five fruits · fifteen sites. The points of the eye — the "causal condition" among the four conditions is precisely the seed; "action is the cause that draws down birth, and craving is the cause that gives rise to birth"; the seven characteristics of establishing a cause (only an impermanent phenomenon can be a cause · already-arisen-and-not-yet-ceased · obtaining the remaining conditions · producing alteration · having a corresponding capacity · fitting and accordant). The three realms arise solely from action, action is tied to seeds, and seeds are stored in consciousness — herein lies the reason that the Designation of Elements is written into the root treatise of consciousness-only.

Appendix · Pointers

The ten causes, four conditions, and five fruits → the cause and fruit of the Treatise on the Hundred Dharmas' Gateway to Understanding (this series) · the doctrine of the four conditions in the seventh fascicle of the Cheng Weishi Lun 〔T1585〕; the three realms arising solely from action, the store consciousness as the general recompense → a single thread with the death-and-birth of the Stage of the Mental and the establishment of the world. For the doctrinal exposition, see the Exposition.

The second gate, speaking specifically of the seven characteristics of applied and sustained thought themselves.

In one line: Applied thought takes "volition" as its substance (shallow, not searching deeply), sustained thought takes "wisdom" as its substance (deep, searching deeply); applied and sustained thought are one kind of "discernment," but discernment is not only applied and sustained thought; across the six destinies, applied and sustained thought run from wholly suffering to wholly pleasurable, from disturbing the mind to not disturbing the mind — tracing out the staircase of cultivating concentration.

Three Points of the Eye

1. The seven characteristics: essential nature (applied thought = volition · sustained thought = wisdom) · object (the meaning expressed by name, phrase, and letter) · mode of apprehension (searching is applied thought · examining is sustained thought) · co-arising (bringing up speech) · distinctions (the seven kinds of discernment, as before) · ascertainment · coursing-about. Applied and sustained thought turn along with linguistic concepts — hence cultivating concentration must let them come to rest.

2. Ascertainment: applied-and-sustained thought ⊂ discernment: whatever is applied and sustained thought is necessarily discernment, but discernment is not necessarily applied and sustained thought — measured against supramundane wisdom, all the minds and mental factors of the three realms are "discernment." To transcend applied and sustained thought is the first step; to exhaust discernment (transforming consciousness into wisdom) is the ultimate.

3. The six-destiny faces of coursing-about = why cultivating concentration works: the hells and hungry ghosts (invariably grieving · disturbing the mind) → animals and humans (much suffering, little pleasure · disturbing the mind) → the gods of the desire realm (much pleasure, little suffering · disturbing the mind) → the gods of the first dhyāna (invariably glad · not disturbing the mind). The crux: by the first dhyāna applied and sustained thought are not extinguished, yet they turn from "disturbing the mind" to "not disturbing the mind" — cultivating concentration is not a throttling of applied and sustained thought to death, but the mind of concentration letting them stir no more; deeper still, "with sustained thought only" and "with neither applied nor sustained thought," they come to rest layer by layer.

Appended · Pointers

Applied thought as volition · sustained thought as wisdom, in their substance → the four indeterminate factors in the Treatise on the Hundred Dharmas (this series); applied-and-sustained thought ⊂ discernment → the Consciousness-Only teaching of discernment · transforming consciousness into wisdom. For the opening-up of the doctrine, see the exposition.

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

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

Three Points of the Eye

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

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

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

Appended · Pointers

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

The fourth gate, standing to the third gate, "attention in accord with principle," as one paired contrast. The sixteen heterodox theories = the specimens of wrong view, the demon-revealing mirror for discerning wrong views.

In one line: Attention contrary to principle is the root of every wrong view; the treatise takes the wrong views of sixteen heterodox schools as its specimens and refutes them one by one by "thesis → reason (teaching and reasoning) → breaking by principle" — and in the breaking shows forth the right: the consciousness-only no-self of persons, the doctrine of seeds, and the Middle Way of the threefold nature are precisely what stand upright at the place where wrong views are broken through and through.

Three Points of the Eye

1. The sixteen heterodox theories = the full typology of heterodox views: a fruit already present within its cause (Sāṃkhya) · a manifesting-forth from conditions · the real existence of the past and future (Sarvāstivāda) · the reckoning of a self · the reckoning of permanence · the cause of former deeds (Jaina) · a sovereign maker · harm as the right Dharma (killing in sacrifice to reach heaven) · the bounded and boundless · the deathless and equivocation · no cause · annihilation · emptiness · the supreme (the brahmin caste) · purity (pleasure-taking / bathing / austerities) · auspiciousness (astrology). From speculation to superstition, caught in one net.

2. The method of refutation = right reasoning (the science of reasoning): set out the assertion → ask its ground (teaching and reasoning) → "which side, in the end? If A [the reason] will not go through; if B [the reason] will not go through either," blocking off every line of retreat one by one. Relying not on authority but on principle alone — the practitioner's eye for discerning the Dharma.

3. Three crucial consciousness-only refutations (showing forth the right in the breaking):

   • Refuting the reckoned self → the real self is unobtainable; "self" is only posited by convention upon the phenomena; the Buddha's four reasons for saying there is a self (convenient speech · according with the world · removing the dread of annihilation · expounding merits and faults) = the no-self of persons.
   • Refuting the real existence of the past and future → "past karma" is a designation posited in dependence on the latent impression / the seed; there is no need to grasp the three times as really existent = the lifeblood of the doctrine of seeds.
   • Refuting the view of emptiness (the wrongly-grasped emptiness) → breaking the repudiation-into-nothing by the perfectly-accomplished, other-dependent, and wholly-imagined threefold nature: what one calls non-existent is the wholly-imagined nature, what one calls existent is the other-dependent and the perfectly-accomplished = the consciousness-only Middle Way, drawn distinctly apart from obstinate emptiness.

Appended · Pointers

The no-self of persons · the four reasons for the conventional self → the "self as characterized by the ultimate meaning" of the Stage of the Mental · the two kinds of no-self in the Cheng Weishi Lun; the latent impression and the seed → the all-seeds consciousness of the Stage of the Mental · the six senses of the seed in the Cheng Weishi Lun; the Middle Way of the threefold nature → the Chapter on the Meaning of Reality of the Bodhisattva Stage · the threefold nature in the Cheng Weishi Lun. For the doctrinal exposition, see the Exposition.

The gate of defilement treats the threefold cycling of affliction, karma, and suffering; this is the first ring, "delusion." Nine gates spread open the whole family tree of affliction.

In one line: The nature of affliction is "the mind grows unquiet"; its old home is in "the seed of the latent proclivity"; its structure is "the one hundred twenty-eight — the ten afflictions deludedly seizing the twelve truths, abandoned by seeing and by cultivation"; its cognitive root is "the four inversions and ignorance (avidyā)" — and it is precisely the engine of the karma and birth (suffering) below it.

Three Points of the Eye

1. Intrinsic nature = the unquiet · the two levels of latent proclivity / enwrapment: an affliction = when a dharma arises, its mark of itself grows unquiet, and turns on in a continuous train. The dormant seed is called the "latent proclivity," the active is called the "enwrapment"; to cut off affliction one must cut off, seed (latent proclivity) and all, not merely hold down the active (enwrapment) — the Consciousness-Only doctrine of seeds brought to bear upon the theory of affliction.

2. The 128 afflictions = the chart of the stages for cutting off delusion: the ten afflictions (the view of a real self · the view seizing an extreme · wrong view · view-grasping · the grasping of mere rule and vow · greed · hatred · conceit · ignorance · doubt) deludedly seizing the twelve truths (the four truths in each of the three realms). The discrimination-arisen (wrong view, view-grasping, the grasping of mere rule and vow, doubt) are cut off all at once at the path of seeing; the innate (greed, hatred, conceit, ignorance) are cut off gradually on the path of cultivation — first the view-delusions, then the thought-delusions.

3. The seven inversions and four inversions = the cognitive root · ignorance as the root: the four inversions [taking] the impermanent as permanent, suffering as pleasure, the impure as pure, the not-self as self; the root of inversion = ignorance. Counteraction = the four foundations of mindfulness (contemplating the body as impure · feeling as suffering · mind as impermanent · dharmas as not-self), breaking the four inversions one by one. The distinctions, twenty-six alternate names (fetter, bond, latent proclivity, enwrapment, flood, yoke, grasping, tie, hindrance … entanglement) = the many faces of affliction; the dangers are measureless = the engine of delusion → karma → birth.

Appended · Pointers

The seed of the latent proclivity → the all-seeds consciousness of the Stage of the Mental, "the seeds of affliction are called grossness and latent proclivity" · the chapter on afflictions of the Cheng Weishi Lun; the ten afflictions · abandoned by seeing and cultivation → the six afflictions and twenty secondary afflictions of the Hundred Dharmas Treatise (this series); the four inversions → the four foundations of mindfulness. Continuing on to 03-05-02, karma, and 03-05-03, birth (dependent origination). For the doctrinal exposition see the Exposition.

The second of the three defilements, "karma." The afflictions (delusion) are the motive, birth (suffering) is the outcome, and karma is the hand that turns motive into outcome.

In one line: Karma has "the volition that does" for its substance, the "ten wholesome and unwholesome courses of action" for its core, and "the phase summons the five destinies · the five gates with their fruit" for its mechanism; the greatest danger is the inversion that denies cause and fruit, and the one and only exit is "the karma neither black nor white, without maturation, able to exhaust the several karmas" — the uncontaminated karma.

Three Points of the Eye

1. The ten wholesome and unwholesome courses of action · sūtra-exegesis phrase by phrase: the three of the body (killing, theft, lust), the four of the mouth (false speech, divisive, harsh, frivolous), the three of the mind (covetousness, ill will, wrong view), and the ten wholesome deeds. The treatise unfolds the sūtra phrase by phrase (the one who kills = utterly savage / his hands smeared with blood …; "toward all sentient beings" and "toward real sentient beings" refute the Unbound non-Buddhist path's "hundred yojanas" and "trees have life") — teaching every word. Good speech is not merely not reviling; it is pleasing to the ear, answering to the heart, lovable, drawing one toward nirvāṇa.

2. Karmic fruiting = just and precise: the phase of karma summons the five destinies (upper-, middling-, soft-class greed-ill-will-delusion → hells / hungry ghosts / animals · wholesome → humans / desire-realm gods / form and formless realms); the five fruits (maturational · outflow 〔the aftermath of killing: short life, much slander, increased ill will〕 · dominant 〔summoning the outer environment〕 · present-life · fruit that dominates another 〔a Buddha, a wheel-turning king, a bodhisattva in the concentration of loving-kindness bringing a whole region to peace〕). No god sits in judgment; karmic force itself fruits according to gravity.

3. Two inversions · one exit: the inversion of appropriation (denying sin and merit · even holding that to kill one who ought to be hated is merit alone) = the view of emptiness landing upon karma, the worst wrong view 〔it dismantles the brake on doing evil〕; the inversion of glad delight (doing evil as if playing a game). The exit = within black-and-white maturation, the karma "neither black nor white, without maturation, able to exhaust the several karmas" = uncontaminated karma 〔the severing counter of the former three karmas〕 — to cultivate white karma is still to be within the three realms; only uncontaminated karma is release.

Appended · Pointers

Karma has volition for its substance · the karmic seed as latent tendency → the all-seeds consciousness of the Stage of the Mental · the Cheng Weishi Lun's karmic summoning (karma conducive to neither-painful-nor-pleasant feeling = karma summoning the maturation of the store consciousness); uncontaminated karma able to exhaust the several karmas → the transformation of the basis · the severing-path; the ten courses of action → the training in discipline. Followed next by 03-05-03, birth (dependent origination). For the opening-out of the doctrine, see the Exposition.

The third of the three defilements, "birth" (suffering), turns upon the twelve links of dependent origination — the doctrinal summit of Stage 03, and the root of the cultivation-and-realization of the whole treatise.

In one line: With no creator and no real self, saṃsāra is only "origination pertaining to oneself" — ignorance (avidyā) → … → old-age-and-death, arisen in mutual dependence; the Yoga treatise takes the store consciousness as its pivot and makes it three-dimensional as "seed (drawing-forth cause) → moistening (producing cause) → fruit," a twofold cause-and-effect; cut off ignorance and craving, and there is reverse-cessation, the realization of nirvāṇa.

Three Points of the Eye

1. Dependent origination = flowing-on · the three time-frames · with the store consciousness as pivot: "the dependent origination that pertains to oneself is precisely flowing-on." In the prior frame, ignorance and formations (karma) perfume the seeds → the consciousness that follows upon karma → in the middle frame, "consciousness conditions name-and-form, name-and-form conditions consciousness, like two bundles of reeds," takes up birth → craving-grasping-becoming draw forth the later frame. Consciousness = the store consciousness (the maturational, seed-consciousness), mutually dependent with name-and-form (the bodhisattva's reverse contemplation reaches consciousness and turns back) — the lifeline of the Yoga treatise's dependent origination. The first six links (ignorance → feeling) = the drawing-forth cause (sowing the seed of the later existence); the last three (craving-grasping-becoming) = the producing cause (moistening): seed → moistening → fruit, a twofold cause-and-effect across the three lives.

2. Reverse-cessation = attending wisely → right view → cutting off ignorance and craving → nirvāṇa: hearing the Dharma + attending wisely → right view → the knowledge-and-vision of the learner and the one-beyond-learning → ignorance and craving cut off forever → liberation of wisdom (ignorance cut) · liberation of mind (greed-and-craving cut) → nirvāṇa with a remaining basis (constantly experiencing the feeling free of bondage) → nirvāṇa without a remaining basis. Stage 03's two gateways of "attending wisely / unwisely" come to their close here: the rightness or wrongness of a single thought divides flowing-on from reverse-cessation.

3. The profundity of dependent origination = seemingly existent yet really non-existent · so by the very nature of things: relying on the four meanings of impermanence-suffering-emptiness-no-self, and the ten marks — the seed and conditions, with respect to giving-rise, are "without doing, without use, without any carrying-on," yet their function is not not-existent; ceasing swiftly moment by moment yet with a semblance of abiding; apart from any sentient being, agent, or experiencer, yet a semblance of a sentient being · a semblance of the mark of self appears. Not self-made, made-by-another, made-by-both, or arisen-without-cause (arisen from the force of conditions). The nature of phenomena · the abiding of phenomena · the realm of phenomena = the nature of accomplishment-by-principle from beginningless time, so whether or not a buddha appears in the world. The two knowledges = the knowledge of the abiding of phenomena (knowing the marks) · the knowledge of the real (realizing the nature). The sprout of suffering (consciousness → feeling) · the guarding-and-nourishing (craving → becoming) · the tree of suffering (birth-old-age-and-death) · like wick, oil, and flame.

Appended · Guidance

Dependent origination with the store consciousness as pivot → the all-seeds consciousness and rebirth-reconnection of the Stage of the Mental, 02-03 · the Cheng Weishi Lun's store-consciousness dependent origination; the two causes of drawing-forth and producing · the twofold cause-and-effect across the three lives → the ascertainment of dependent origination in the Section on Ascertainment; reverse-cessation's two liberations · nirvāṇa → the Śrāvaka Stage; the profundity · the nature-abiding-realm of phenomena → the Chapter on the Meaning of the Real. Conclusion: the three defilements (delusion-karma-suffering) are to be cut off → cultivate the six direct realizations (of reflection · faith · discipline · the knowledge of the truths · the knowledge attendant upon direct realization of the truths · the ultimate), opening onto cultivation-and-realization. For the exposition of the doctrine, see the Exposition.

The head of a stage. The root ground of the learning of concentration: first hung out under a single name, gathered under four kinds, and mapped by six gateways.

In one line: This stage expounds "concentration," and it is hung out under the broadest of all the names — even-drawing (samāhita: apart from sinking and apart from agitation, evenly able to draw forth all the qualities of concentration); the overall heading first gathers a stage's dharma under the four kinds of meditative absorption, liberation, concentration, and meditative attainment, and opens the whole map of the stage by the six gateways of the uddāna.

Three Points of the Eye

1. Why named "even-drawing," and not "meditation" or "samādhi." The ancients list seven names for concentration, each governing a different scope, broad or narrow: samādhi (even-holding) is the single item "even-holding," pervading the concentrated and the scattered; samāpatti (even-reaching) governs the substance of concentration with-mind and without-mind; but "even-drawing" alone gathers in, throughout, the qualities of all the concentrated stations, with-mind and without-mind — the broadest — "because it is altogether the broadest and most pervasive, it is singled out to establish the name of the stage" 〔Kuiji, Concise Compendium, T1829 0067a27〕. A stage is hung out under the broadest name because it must wrap the whole of "concentration" round and complete. "sanmo says 'even,' xiduo says 'drawing'": apart from sinking and apart from agitation, level and upright, and able to draw forth qualities — this is the lifeline of concentration.

2. The four kinds of the overall heading · the six gateways of the uddāna = the table of contents and the whole map of a stage. The four kinds (meditative absorption · liberation · concentration · meditative attainment) are this stage's dharma; the six gateways (overall heading · setting-forth · attention · the distinctions of characteristics · the gathering of the essential purport of the several scriptures · the various miscellaneous meanings, last) are this stage's road. The overall heading only names, without expounding in detail — meditative absorption is assigned to the "setting-forth" gateway, while liberation, concentration, and attainment must wait until the gateway "the gathering of the essential purport of the several scriptures" to be unfolded 〔Dunlun, T1828 0378b21〕. The ancients' gathering of the six gateways into five, and the broad exposition into four sections, is the very ground on which the present translation-and-annotation cuts the sub-units.

3. Concentration, in its ultimate reach, is to behold "consciousness-only." Concentration is not the pressing-down of the mind — the scriptural source, the Saṃdhinirmocana's Chapter on the Yoga of Discrimination, says that the place where tranquillity and insight join and proceed together lies in "rightly reflecting, the mind being one-pointed upon its object," and that the mind's one-pointedness upon its object is "penetrating that the image traversed in concentration is nothing but one's own consciousness" 〔T676 0698b22〕; the Buddha takes the well-polished mirror-surface for a simile — "I have said that the object of consciousness is only what consciousness manifests" 〔0698b02〕. The Section on Ascertainment, ascertaining this stage, likewise makes "whether one can rightly realize the mind's one-pointedness upon its object" the one pass 〔T1579 0644b20〕. The learning of concentration of the Stage of Meditative Equipoise runs, beneath, through to a foundation of consciousness-only.

The second gate of the uddāna. It fills out with sinew the framework of the science of concentration that the overall heading set up: the threshold, the loss-and-gain, the antidotes, the pillars, the warning-stake, the measuring-cords.

In one line: Concentration is not a matter of merely "being able to sit still" — it must pass through the five gates of the five hindrances, set up the several pillars of the four limbs of the absorptions, and recognize withal that worldly concentration is only "the nirvāṇa-of-that-part" and not the ultimate; the Establishment gate is precisely the setting-in-place, one by one, of the threshold, antidotes, and measuring-cords of "the Stage of Equipoise."

Three Points of the Eye

1. The threshold: only what is drawn forth by pure, non-regretting discipline is named equipoise; the desire-realm's concentration does not count. The treatise, terse: "these alone are named the Stage of Equipoise, not the one-pointedness of mind of the desire-realm." The ancient masters point out the chain — "keeping the precepts → non-regret → gladness → ease → attaining concentration" 〔Kuiji T1829 0067b23〕. Equipoise is not just any sort of concentration; it is a concentration grown out of purity and non-regret. On entering the first absorption one cuts off five factors (the gladness and sorrow drawn forth by desire; the gladness, sorrow, and equanimity drawn forth by the unwholesome) and cultivates five factors (cheer, gladness, calm, bliss, concentration).

2. The five hindrances, with their food and non-food = the clinical antidote-chart of the science of concentration. When about to realize the absorptions, the five hindrances obstruct (sensual desire, ill-will, dullness-and-drowsiness, restlessness-and-remorse, doubt; dullness-and-drowsiness combined into one, restlessness-and-remorse combined into one — the ancient masters say this "is not out of accord with the principle of the Consciousness-Only [treatise]" 〔T1829 0068b11〕). Two questions of each hindrance — with what do you feed it (food), with what do you cut it off (non-food): the impurity-contemplation remedies greed, the loving mind remedies ill-will, the light of the Dharma remedies dullness-and-drowsiness, tranquility remedies restlessness-and-remorse, dependent origination remedies doubt. This is the unfolding of the Buddha's word in the Saṃyukta-āgama, sūtra 715, "the five hindrances are established in dependence on food" 〔T02n0099 0192a25〕. A simile: be free of defilement by starting from the most excellent and fine desire-mark, "just as, having subdued the strong one, the remaining weak ones subdue themselves."

3. The four limbs each an antidote · applied and sustained thought set down once one reaches the fundamental · the nirvāṇa-of-that-part is not the true nirvāṇa. Though the phenomena of the absorptions are many, "because these are the most excellent and of the gravest benefit, they alone are established as limbs" 〔Dunlun T1828 0380a25〕, like the four divisions of an army, each an antidote (applied and sustained thought grasp the object; concentration is the support; joy receives the object-field; bliss removes coarse heaviness). Why does the first absorption still have applied and sustained thought? Xuanzang's gloss: they are present at the preliminary stage, and "once one reaches the fundamental, there is no applied and sustained thought" 〔T1828 0379c27〕. One warning: worldly concentration can still a portion of the afflictions — resembling nirvāṇa, yet conditioned, not uprooting the seed; hence it is named "the nirvāṇa-of-that-part / the differentiated nirvāṇa" — do not mistake it for the ultimate 〔T1829 0069b10〕. At the last it establishes the four reliances (the Dharma, the meaning, the scripture of definitive meaning, knowledge) — the four reliances of the Mahāparinirvāṇa-sūtra spliced into the science of concentration 〔T12n0374 0401b27〕, as four measuring-cords for practicing the path.

A joint exposition of uddāna-gates three and four (for the object is precisely the aspect). That mind in absorption — how it applies itself, how it beholds itself.

In one line: Attention is "how the mind applies itself"; aspect is "what the mind presents, and what to take up and lay down, while applying itself" — the seven attentions lay out the seven steps of becoming free of craving; the forty attentions exhaust the uses of absorption and scatteredness alike (and splice the Saṃdhinirmocana's four kinds of object-field into the study of absorption); the thirty-two aspects are a self-beholding mirror the one cultivating absorption carries at his side.

Three Points of the Eye

1. The seven attentions = a single arc of becoming free of craving, and the very spine of the Śrāvaka Stage. Discerning the characteristics → resolute conviction → seclusion → drawing in delight → investigation → the culmination of applied effort → the fruit of the culmination of applied effort — the seven steps from "recognizing the coarse of the lower ground, the calm of the higher" to "realizing entry into the fundamental first meditative absorption" (seclusion = the uninterrupted path; the seventh = the path of liberation) 〔Kuiji T1829 0072a24〕. These seven attentions are precisely the spine of the Śrāvaka Stage's "it is by the seven attentions that one is able to attain freedom from craving for the desire realm" 〔T30n1579 0465b29〕 — the Stage of Meditative Equipoise establishes their name, the Śrāvaka Stage broadens their practice.

2. Within the forty attentions is hidden the eye of tranquillity-and-insight. The forty attentions range broadly through the concentrated and the scattered; among them the four reflected-image object attentions — "reflected image with discrimination / reflected image without discrimination / boundary-limit of things / accomplishment of what is to be done" — are the attention-form of the Saṃdhinirmocana, Chapter on the Analysis of Yoga's "four kinds of object-field" 〔T16n0676 0697c19〕 — reflected image without discrimination = tranquillity, reflected image with discrimination = insight, boundary-limit of things and accomplishment of what is to be done = tranquillity and insight together. The image that is the object in absorption "is nothing but consciousness itself" (splicing into the master heading's scriptural-ground eye). Further, the three-vehicle division of attentions: established by another = the śrāvaka · inward-dominant grasping = the pratyekabuddha and bodhisattva · vast = the bodhisattva · all-pervading = the Buddha (the vast belonging to the bodhisattva and the all-pervading to the Buddha, both Kuiji and Dunlun attesting; the śrāvaka/pratyekabuddha assignment, Dunlun alone brings out) 〔T1829, same passage · T1828 0386b23 · 0386c01〕.

3. The thirty-two aspects = a self-beholding mirror; the general discussion divides the higher and lower of the absorptions. Of the four root aspects, the "aspect to be secluded from" finely divides into sinking, excitedness, distraction, and clinging (the aspect of clinging is, in essence, ignorance (avidyā) / craving / view and doubt) 〔T1829 0073c27〕; the thirty-two aspects (of one's own mind, of stilling, of uplifting, of contemplation, of equanimity, of entering-abiding-emerging from absorption …) are a mirror the one cultivating absorption carries at his side, by which he beholds himself and knows whether the mind is sinking or excited. General discussion: the four who attain the meditative absorption (craving-topped · view-topped · conceit-topped · doubt-topped = the four roots of the indeterminate; attaining absorption is not hard, getting the motive right is hard) · the savoring / pure / uncontaminated absorptions (the uncontaminated absorption reflects upon phenomena as "like a disease, like a boil") · the fourfold division of the absorptions (the portions conducing to regression, abiding, the superior, and penetrating discernment; the treatise's simile for "discernment" — like pearls and vases well sifted to where nothing further can be sifted, one enters the uncontaminated 〔treatise T1579 0336a06〕).

Gate Five (Gathering the Essential Purport of the Sūtras), first section: it gathers up the eight liberations, the eight dominant bases, and the ten totalities as spoken in the Buddha's sūtras, and lays out the threefold sequence by which the power of concentration attains mastery.

In one line: Liberation, the dominant bases, and the totalities are the three ranks by which the power of concentration attains mastery — liberation is "mastery of resolute conviction" (giving rise to resolute conviction upon the object), the dominant bases are "mastery of subjugation" (holding firm, contemplating at will), the totalities are "mastery of pervading transformation" (spreading full across everything, transforming at will); and the dominant bases and the totalities are precisely the path that polishes the liberations to purity.

Three Points of the Eye

1. The eight liberations: the first seven "give rise to resolute conviction," the eighth "turns its back on perception and feeling." The first seven give rise to resolute conviction once more upon an object already free of defilement (to draw forth the meritorious qualities of the supernormal powers); the eighth turns its back on perception and feeling (i.e., the attainment of cessation, the cessation of perception and feeling) 〔Kuiji T1829 0076a24〕. In contemplating form one uses "the aspect of luminosity," not the Lesser Vehicle's "perception of foulness" — becoming free of desire is only the starting point; attaining mastery of resolute conviction over form is what is sought. The scriptural source lies in the Madhyama-āgama · Great Discourse on Causation, "there are eight liberations … the liberation of the cessation of perception-and-knowing" 〔T01n0026 0582a17〕 (in the Āgamas the eight dominant bases are the "eight bases of overcoming," the ten totalities the "bases of all-pervasion" — the same dharmas under different names).

2. Liberation → the dominant bases → the totalities = three ranks of grasping mastery firmly. Liberation = mastery of resolute conviction; the dominant bases = mastery of subjugation (the ancient masters cite the Abhidharmakośa: liberation "can only turn its back," the dominant bases "are able to master the object, contemplating however one pleases" 〔Kuiji 0078b05〕); the totalities = mastery of pervading transformation. "The dominant bases and the totalities are the path by which the liberations are made pure" 〔Section on Ascertainment T1579 0645c09〕 — the dominant bases and the totalities are not a separate dharma; they are the path that polishes the liberations to purity. Simile: the treatise's own "ironsmith-goldsmith," blending the clay (liberation) → tempering (the dominant bases) → transforming at will (the totalities) 〔T1579 0337a · the ancient masters give no separate gloss〕.

3. The totalities are established with respect only to form and the tangible · the fire-totality is left out. The ten totalities are set up only upon form and the tangible (shared by one's own body and others', pervading the form-realm, continuing constantly); the remaining faculty-form, smell, taste, and sound do not pervade. As for leaving out the fire-totality, it is to counter the clinging of "the fire-serving heterodox ones, who take fire to be a god" (the ancient masters cite the Nirvāṇa-sūtra fasc. 31) 〔Kuiji 0078c〕 — the taking-up or leaving-out of a single totality has, in every case, its ground in the scriptural teaching.

Door Five (Gathering the Sūtra-Purport), second sub-section, and its widest heading: it gathers in the thirteen kinds of samādhi taught in the Buddha's sūtras.

In one line: The name "concentration" (samādhi) gathers in the widest, and so this heading gathers in the thirteen kinds of samādhi of the sūtras — with the three samādhis (emptiness → wishless → markless) setting up the skeleton of the science of concentration, the four measureless states matched to four concentrations, the eleven difficulties of the radiance concentration listing out the pits of cultivation, the five noble knowledges · the five noble limbs · the noble right concentration pushing it up to the noble stage, and the adamantine-like concentration as the last blow.

Three Points of the Eye

1. The three samādhis: emptiness first, then wishless, then markless. Emptiness (contemplating self and what belongs to self as empty · the four emptinesses) → wishless (contemplating, on the five appropriating aggregates, impermanence and suffering) → markless (taking as object the cessation of the appropriating aggregates · neither low nor high). Why emptiness first? "One must first rest upon the perception of no-self, and only thereafter, without interval, does one attain the wishless" 〔T1579 0337c〕 — seeing emptiness → not wishing → the markless is the inner sequence from cutting through the clinging to self to single-mindedly seeking deliverance. The markless concentration's "neither low nor high" (not corresponding to the two marks of adverse and favorable) reads in the Āgamas as "neither surging nor sinking" 〔Saṃyukta Āgama 556, 0145c22〕. The spontaneous dwelling of the fruit of the expedient means = the utterly good liberation.

2. The four measureless states matched to four concentrations, word-for-word from the Saṃyukta Āgama. Loving-kindness, compassion, sympathetic joy, equanimity = the giving-pleasure · extracting-suffering · rejoicing · undefiled attentions toward the three grades of sentient beings (without suffering-or-pleasure / with suffering / with pleasure). Each is matched to its most corresponding region of concentration: "cultivating loving-kindness to the utmost of the all-pervadingly pure · compassion to the sphere of space · sympathetic joy to the sphere of consciousness · equanimity to the sphere of nothingness" — word-for-word imprinted in Saṃyukta Āgama 743: "the mind together with loving-kindness is supreme in the pure; compassion, supreme in the sphere of space; sympathetic joy, supreme in the sphere of consciousness; equanimity, supreme in the sphere of nothingness" 〔T02n0099 0197c11〕. The four measureless states "can be cultivated only by the noble ones · are conjoined with the factors of awakening," not the mere good-heartedness of the ordinary being.

3. Concentration pushed up to the noble stage · the single adamantine blow as the close. The eleven difficulties of the radiance concentration = a table for avoiding the pits of cultivation (doubt · not-attending · torpor-and-drowsiness · too-excessive · too-slack 〔the chì-yàn-bird simile〕· hoping-for-one-gaining-two 〔the two-hidden-treasures simile〕· terror · various perceptions · self-exaltation · much talking · abandoning the inner and taking up the outer) — falling away from concentration falls away, for the most part, in the excesses and deficiencies of the applied mind; the similes are all the treatise's own establishing. The noble right concentration "has its practice, has its aids, and moreover has its equipment, and has seven limbs" from the Madhyama Āgama's Sūtra on the Noble Path 〔T01n0026 0735c02〕 (the first five path-limbs are the cause · three are the equipment · gathered into the three trainings). The adamantine-like concentration = the concentration of the last edge of the trainee's stage, "like the adamant able to pierce and break all the maṇis" 〔T1579 0340b〕; the subtlest seeds of delusion are cut off at the sound of it, the trainee's stage is brought to fullness and turns into the stage beyond training. (The five noble knowledges · the adamantine-like are names of the treatise's system · with no Āgama transmission, marked as such in truth.)

The third passage of Gate Five (Gathering the Purport of the Sūtras), and also the Consciousness-Only knot where the Stage of Meditative Equipoise is tied off: the three attainments of present-seeing, no-perception, and cessation.

In one line: The attainments, down to their last three — present-seeing (one who has seen the truths contemplating consciousness turning-and-flowing), no-perception (contemplating perception as a sickness, a boil, an arrow), and cessation (the various minds and mental factors ceasing); and what drives the whole stage to its summit is the attainment of cessation's one question, "the mind itself has ceased — what remains?" The answer: there remains that eighth store consciousness which appropriates and holds the seeds of the turning consciousnesses and appropriates the faculty-body. The very floor of the science of concentration is, through and through, Consciousness-Only.

Three Points of the Eye

1. Present-seeing = the contemplation of one who has seen the truths, seeing even "consciousness turning-and-flowing" clearly and distinctly. These five are all attained by the noble ones alone, a directly-clear contemplation (differing from the Lesser Vehicle's account) 〔Kuiji, T1829 0084a07〕. First the contemplation of the impure (one's own body, the skeleton-person), then "the contemplation of the turning-and-flowing of consciousness" — the coarse contemplation of the continuity of "consciousness conditioned by formations" across a single span of life, the fine contemplation of consciousness instant by instant "arising differently and ceasing differently" (Dunlun cites the Abhidharmakośa, reckoning out the time-units lava and muhūrta 〔T1828 0398c10〕). The concentration of one who has seen the truths does not press the mind to death; it sees clean through how consciousness turns-and-flows.

2. The one question of the attainment of cessation = the knot where the Stage of Meditative Equipoise is tied off. "The various minds and mental factors have one and all ceased — how then can it be said that consciousness does not depart from the body?" Answer: "It is because, among the unaltered, unbroken material faculties, there is the store consciousness that is able to appropriate and hold the seeds of the turning consciousnesses, and it does not cease" 〔T1579 0340c28〕 — what stops is the former six (seven) turning consciousnesses; the eighth store consciousness does not cease and appropriates the faculty-body. A four-layered chain of scripture and treatise interlocks: the Āgama ("the attainment of cessation, not relinquishing life and warmth and the faculties, ≠ death") 〔Saṃyukta 568, 0150b13〕 → the Saṃdhinirmocana ("the ādāna follows along and appropriates the body") 〔T676 0692b15〕 → the Section on Ascertainment, the eight-characteristic proof, at "the mindless concentrations · consciousness does not depart from the body" 〔T1579 0579c13〕 → the Cheng Weishi Lun ("that which does not depart from the body — that consciousness is just the eighth consciousness") 〔T1585 0018c20〕. This is Stage One's "the seed-support is the store consciousness," redeemed at the very deepest point of the science of concentration.

3. Entering has stilling and insight; emerging touches three emptinesses. To enter the attainment of cessation two dharmas must "have much to do" with it: the eight successive concentrations = tranquillity (śamatha), all the noble wisdom = insight (vipaśyanā); lacking either, one cannot enter. On emerging one touches three contacts (the unmoving, nothingness, the markless — by way of the existent-field / the object-field / the ceased-field), answering to the emptiness, wishlessness, and marklessness concentrations of the "concentration" gate. No-perception's three similes ("as a sickness, a boil, an arrow") and cessation's pairing ("the eight successive concentrations / the noble wisdom") are both set up by the treatise itself (the ancient masters offer no gloss on this passage); the Consciousness-Only meaning of "consciousness does not depart from the body" rests on the Section on Ascertainment's eight-characteristic proof together with the Cheng Weishi Lun.

The sixth gate of the uddāna, the closing of the whole stage: eleven "furthermores," each separately drawing in a sutra, plus one concluding "upholding the sacred teaching by four Dharmas."

In one line: This gate is the "gleaning and drawing-to-a-close" of the science of concentration — gathering back, piece by piece, the scattered nuggets of the science of concentration that the sutras teach (dust-washing and the smelting of gold, the four ways of proceeding on the path, the four superiorities of purification, the inversions of distinguishing the meditative absorptions, and the rest, eleven sutras in all) and smelting them into a vessel, threading them all with the single line of the twinned practice of tranquillity and insight, and closing with "upholding the sacred teaching by four Dharmas" to draw out the fruit of the threefold liberation — the realm of severance, the realm of freedom-from-craving, the realm of cessation.

Three Points of the Eye

1. The hidden thread: the twinned practice of tranquillity and insight. Set up at the very opening — bodily-and-mental seclusion → tranquillity → insight → awakening as-it-truly-is 〔T1579 0341a〕; and made plain again at the close: "having practiced tranquillity, one is liberated in dependence on insight / having practiced insight, one is liberated in dependence on tranquillity," reaching the same goal by different ways. The "four ways of proceeding on the path," in which tranquillity and insight are practiced in accord together, are precisely the fourth of the "four paths" spoken by Ānanda in the Saṃyukta-āgama 560 〔T02n0099 0146c20〕, of one vein with the Saṃdhinirmocana's "tranquillity and insight, in harmony, turning together" in the Chapter on the Yoga of Distinguishing.

2. The brightest nugget: the gold-smelting simile of the Dust-Washing Sutra. The Buddha says "one should smelt one's mind as by the method of smelting raw gold," and the treatise unfolds it into three smeltings (removing dross / taking up-and-holding / rendering supple), matched to the three phases of arousing the mind and going forth / gaining concentration on the path of equipment / entering the noble phase 〔Kuiji T1829 0086a15〕. The simile's source is Saṃyukta-āgama 1246: the goldsmith removes the coarse (hard stones), middling (sand and gravel), and fine (the thoughts of kinsfolk, of crowds, of birth in heaven) dross → pure gold 〔T02n0099 0341b25〕 — the purified-mind practitioner smelts his mind as one smelts gold, smelting until "not held bound by the volitionally-conditioned," and then transforms things at will. (The treatise writes "盪 dust-washing"; the ancient masters, "蕩 dust-washing" — differently written.)

3. The closing hammer-blow: upholding the sacred teaching by four Dharmas · the threefold liberation. The four true Dharmas — seclusion, cultivation, the fruit of cultivation, and being without discord-and-dispute — draw the whole stage to a close; the fruit of cultivation = the realm of severance (severing the practices of the path of seeing), the realm of freedom-from-craving (severing the practices of the path of cultivation), and the realm of cessation (the forever-extinguishing of all graspings of existence), a threefold liberation 〔T1579 0344b09〕 (the threefold unfolding of the three realms is furnished only by Dunlun; Kuiji, under this heading, omits it; Dunlun cites the Extensive Treatise's scriptural passage, "severing the practices / separating from the practices / extinguishing the practices" 〔T1828 0401c19〕). "Without discord-and-dispute" = the Buddha and his disciples share the same realizing-vision, and their meaning and phrase are evenly moistened-and-blended — the whole stage stands upon the bedrock of one same realizing-vision. (The Āgama reads "realm of no-craving"; the treatise reads "realm of freedom-from-craving" — the same referent, differently worded.) With this the six gates of the Stage of Meditative Equipoise are explained through.

A mirror to the Stage of Meditative Equipoise. By means of twelve kinds of "not concentration," it reflects back the very life-vein of "concentration" and every fork in the road for the practitioner of concentration.

In one line: Focus is not yet concentration — focus plus pliancy is concentration; and this stage, with twelve kinds of "non-concentration," marks out for the practitioner every place where a step may go false, go awry, or go into regress: do not take relishing for purity, do not take the worldly for the world-transcending, do not take what once was for what is now.

Three Points of the Eye

1. The life-vein of concentration is hidden in the reverse face. At the item "lacking pliancy" the treatise lays it bare: the desire-realm mind 「雖復亦有心一境性，然無輕安含潤轉故，不名為定」 tr. "although it too has one-pointedness of mind, yet because there is no pliancy to moisten and set it turning, is not named concentration" — concentration = one-pointedness of mind + pliancy; bare focus (a dry, taut one-pointedness) does not count as concentration. This is the lodestar of the whole Yoga tranquillity-and-insight teaching, handed to you hidden within "non-concentration."

2. The twelve non-concentrated stages = a ladder from coarse to subtle. Non-concentration by intrinsic nature (the five consciousnesses) → not setting out toward it (indulging in desire) → extreme distraction · too tightly gathered in (the beginner's two pitfalls of scattering and sinking) → not yet attained · not yet fully perfected (drawing near yet not arriving) → defiled by contamination · not sovereign · not pure (attained-yet-defiled · attained-yet-not-sovereign · attained-yet-merely-worldly) → having arisen · having regressed (emerged from concentration · lost it). A full-scale map of a mind standing outside true concentration.

3. A sobering dose for the advanced: attainment ≠ the ultimate. Even the attention that is the fruit of the culmination of intensified practice may be defiled by relishing (defiled by contamination), may be un-sovereign, may be a merely-worldly concentration whose proclivities are not yet severed (not pure); and a concentration already accomplished, the moment one emerges (having arisen) or regresses (having regressed), is non-concentration. Concentration is a present state, not a possession that, once in hand, is forever held.

The one pass that deals expressly with "the presence or absence of mind." Five measuring-rods for "without mind," and the last rod measures out the store consciousness — the bottom of the mind.

In one line: "Without mind" is not one single state, but the five senses measured out by five rods; and the deepest rod (the ultimate truth) measures out this — apart from nirvāṇa without remaining basis, all so-called "without mind" is only "the turning consciousnesses have ceased, the store consciousness is still there." The store consciousness is the bottom that runs through every "without mind" and holds up the continuity of life.

Three Points of the Eye

1. Five gates measure "without mind." The setting-forth of the stages · disordered-or-not · arising-or-not · phase · the ultimate truth — for one and the same state, change the rod and the answer to "with mind / without mind" changes. So of the word "without mind" one must first ask: which kind of "without" do you mean?

2. The gate of the ultimate truth = the proof of the store consciousness's existence. True "without mind" is the "sphere of nirvāṇa without remaining basis" alone (where the store consciousness too is forever extinguished); the remaining six mindless phases (the attainment of no-perception · the attainment of cessation · sleep · swoon · birth in no-perception) are only "the turning consciousnesses [the first seven] have ceased," while the store consciousness is not extinguished — and so they "are, by the ultimate truth, not [truly] the stage without mind." Consciousness may cut off the six, may cut off the seven; only the store consciousness cannot be cut off — until the ultimate nirvāṇa. This is the root of the Consciousness-Only scriptural proof "the store consciousness · there is consciousness in the attainment of cessation."

3. "Without mind" has a further sense = the mind's loss of its original nature. In the gate of disordered-or-not, a "disordered mind" inverted by the four inversions is also named "without mind" (because its nature has been lost and ruined, as the world calls a deranged man a "mindless person") — this is the "without mind" of a ruined mind, not the "without mind" of the mind's not arising; the two senses must be distinguished.

Wisdom has three layers, and hearing is the first. Among the five sciences, the Inner Science is foremost. The first three aspects are the two base-materials in the hand of the wisdom-born-of-hearing: one whole map of names and marks, and one framework of what is to be practiced — and every name on the map is originally a provisional positing of the mental factor of conception.

In one line: The Stage of What is Attained through Hearing sets up the beginning of wisdom with the five sciences, the Inner Science being foremost; its first three aspects — event-designation (the three baskets gathering the Buddha's words), the discernment of concepts (a map of names and marks in forty-five gates), and gathering the meaning of the holy teaching (ten kinds of dharma to be practiced) — set properly in place, in advance, both the "object names-and-marks" and the "use in practice-and-realization" of the wisdom-born-of-hearing; and the ground-color of the names and marks is "provisional positing following concept."

Three Points of the Eye

1. The five sciences · the Inner Science foremost: Wisdom begins with hearing, and a bodhisattva must study the five sciences through (including medicine, language, reasoning, and the crafts) in order to benefit beings; yet the five sciences are not a flat heap of equals — the Inner Science is "among all the treatises and schools of all the sciences, the utmost and the foremost, by reason of the fourfold purity" 〔Section on Ascertainment, T1579 0653c06–c11〕, the other four revolving around it.

2. The discernment of concepts = the provisional positing of names (the eye of this fascicle): The second aspect lists forty-five gates; though it plainly speaks of "names," it is marked "concept." Kuiji lays it bare: "In the Western regions, 'name' is mostly called 'concept' … name and the rest are without substance of their own; provisionally posited upon sound, and understood according to one's concept, they are titled the designating [names]" 〔T1829 0087b21〕 — names have no substance of their own, being provisional positings of the mental factor of conception. And the "phrase" gate already contains within it the three natures, the four modes of principle, the five items, the three naturelessnesses, and the two emptinesses (→ the Saṃdhinirmocana 〔T16n0676 0693a · 0709b〕): the object of the wisdom-born-of-hearing is already the whole doctrine of marks of Consciousness-Only.

3. Gathering the meaning of the holy teaching · the ten "oughts": The third aspect, by ten kinds — that which can be cultivated / that to be cultivated / that to be fully understood / that to be abandoned / that to be realized / that to be drawn forth, and the rest — sorts all the holy teaching by "what is one to do with it"; and thus the whole map of names and marks is here read into a work-sheet of practice-and-realization.

Note: the extended exposition of the three events of event-designation (sūtra · vinaya · mātṛkā) is in the Section on the Gathering of Events (fascicle 85+); the tranquillity-and-insight gates of the fourth uddāna of the discernment of concepts (the nine settlings of mind · the object by the distinction of six matters · the seven attentions) are carried on and cultivated by the Stage of Meditative Equipoise and the Śrāvaka Stage. For the doctrinal exposition, see the 〈Exposition〉.

The site of what the Buddha's teaching should have us know is a single net that draws in the knowable, woven by "number" — from two up to ten, it marshals the aggregates-realms-sense-fields, the limbs of the path, the four truths, and the emptiness of the three natures that the Buddha expounds, by their number. The ascending count has only reached "two," and it already hides within it the three natures of the Saṃdhinirmocana and the emptiness-teaching of the Prajñā.

In one line: The fourth aspect of the Inner Science, "the site of what the Buddha's teaching should have us know," gathers the matters the Buddha expounds by ascending enumeration (increasing from the number two up to ten), weaving the wisdom-of-hearing's "net of the knowable"; the Ascending-Two gate alone already points inward to the Saṃdhinirmocana (the three natures) and the Prajñā (emptiness), and the net gathers in fully the aggregates-realms-sense-fields, the limbs of the path, and the four truths.

Three Points of the Eye

1. Ascending enumeration = the matching-of-dharmas net. 「從二數佛教所詮事，增益乃至十種」 "from the number two it increases the matters expounded by the Buddha's teaching, on up to ten kinds" 〔Kuiji, T1829 0087b25〕 — taking number as the guiding thread, it weaves a net, so that every dharma worth knowing can hang upon it, and the wisdom-of-hearing thereby grasps the knowable and is not left gazing helplessly out at the sea. This sub-unit expounds the opening three kinds (the dwelling of sentient beings) ＋ the Ascending-Two (twenty-four pairs) ＋ the Ascending-Three ＋ the Ascending-Four.

2. The Ascending-Two already hides the deep teaching. The Ascending-Two gate's 「於如來所說甚深、相似甚深、空相應經」 "the profound, semblance-profound, and emptiness-corresponding sūtras spoken by the Tathāgata" — Kuiji points directly: these are the Saṃdhinirmocana's teaching of the three natures made manifest ＋ the Prajñā's emptiness-teaching 〔T1829 0088c28〕. Its key pairs: the grasper / the grasped gather up all idle proliferation; the view of the reifying self seeks out "the self as permanent" and "the self as annihilated" (the two extremes of permanence and annihilation share the one root, the view of self); shamelessness-toward-self and shamelessness-toward-others transgress right conduct, and the reverse of them is precisely shame-toward-self and shame-toward-others.

3. The Ascending-Three and Ascending-Four gather in the skeleton-of-bone. The Ascending-Three has the three eyes (the fleshly eye illumines the manifest, the divine eye illumines the manifest-and-unmanifest, the wisdom-eye illumines all kinds of forms and non-forms) and the three knowledges-clear; the Ascending-Four draws in the four foundations of mindfulness (counteracting the four bonds of grasping / receiving / discerning / clinging), the four kinds of the truly-real that is knowable (the fruit-and-cause of the defiled = suffering and origin, the fruit-and-cause of the clean = cessation and path, that is, the four truths), the four births, the four deaths, the four abodes of consciousness, and the four foods.

Note: the four foods will be 「攝事分中當廣分別」 "broadly analyzed in the Section on the Gathering of Matters," and the nine-aspect abiding of mind and the selecting-and-discerning by six matters will be broadly analyzed 「如聲聞地」 "as in the Śrāvaka Stage" — here the wisdom-of-hearing weaves the net and marks the eyes, and the wisdom-of-cultivation, following the marked eyes, broadens its practice. For the opening of the doctrine, see the 〈Exposition〉.

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

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

Three Points of the Eye

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

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

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

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

The science of reasoning is not the flaunting of one's tongue but the real capacity to "examine meaning-and-principle." The seven members of reasoning set forth in full how one sets up a discourse in accordance with principle, debates, decides victory and defeat, and knows when to advance and when to withdraw; true debate returns to discourse in accord with the right and instructive discourse — debate carried on to cut off doubt, to reach the deep meaning, and to bring one to liberation.

In one line: The Site of the Science of Reasoning, through the seven members of reasoning (the essential nature · the settings · the grounds · the adornments · the defeats · the deliverance · the things that greatly further debate), sets up the norms of debate in accordance with principle; the backbone of "that which establishes" is the three means of knowing — direct perception, inference, and authoritative teaching; and the three examinings of the deliverance in debate raise the science of reasoning from "flaunting argument" to "compassion and self-knowledge."

Three Points of the Eye

1. The seven members of reasoning · debate has its true and its false: among the six kinds of essential nature of debate, discourse in accord with the right and instructive discourse are "true and real, able to draw out benefit-and-profit, and to be cultivated," while disputatious discourse and slanderous discourse are "untrue and unreal, to be kept far off," and plain discourse and esteemed discourse are judged case by case 〔this treatise 0356b〕. The true body of the science of reasoning is debate for cutting off doubt, reaching the deep sense of the phrases, and making knowing-and-seeing pure — not the flaunting of one's tongue.

2. The three means of knowing are the backbone of "that which establishes": the eight factors that establish (the setting-up of the thesis · the arguing of the reason · the adducing of the example · the like class · the unlike class · direct perception · inference · authoritative teaching). Direct perception must be non-errant — shown by contrast through five errors: seeing water in a mirage, seeing a wheel in a whirling fire, seeing yellow in the kāmalā disease, and the rest 〔0357c〕; inference reckons from an aspect — inferring fire from smoke, a chariot from a banner, a lion from a roaring 〔0358a〕; authoritative teaching must "not contradict the characteristics of phenomena" — refuting the clinging to a self, the clinging to the permanent and the annihilated, and the false judging of "all formations are impermanent" as "a part permanent, a part impermanent" 〔0358c〕.

3. Character and deliverance: the five adornments of debate plus the twenty-seven merits (well guarding one's own mind so that it is without anger, well according with another's mind so that it is without resentment); the defeats of debate (yielding the word · bending the word · faults of the word) portray to the full the aspects of losing composure when principle is exhausted and words run dry; and the deliverance in debate, by the three examinings (gain-and-loss · the time and the assembly · the skilled and the unskilled), decides whether the mouth ought to be opened at all — "could this discourse be a harm to myself and to others … could it fail to have pity on the world?" — the mouth that need not be opened is left shut 〔0360b〕.

The seven members of reasoning (the ancient Yogācāra teaching) ↔ Dignāga's new science of reasoning, the eight gates and two benefits (Śaṅkarasvāmin's Introduction to Logic T1630 · Kuiji's Great Commentary T1840) — the earlier and later forms, recorded only to mark their inheritance-and-change, not to appraise which is better. The full exposition of the meaning is opened up in the 〈Exposition〉.

Why should a treatise on yoga teach medicine, grammar, and the trades of farming and commerce? Because what the bodhisattva seeks, in seeking the true Dharma, contains the five sciences. The three worldly sciences are not a miscellany but the bodhisattva's three gateways into the world for ripening beings — medicine heals the body, grammar opens the speech, the crafts secure the livelihood.

In one line: The three worldly sciences establish, through medicine's four skills, grammar's six modes of designation, and the crafts' twelve loci, the worldly sciences a bodhisattva ought to learn; and the reason they are to be learned lies not in the sciences themselves but in what the Bodhisattva Stage establishes — that the bodhisattva's seeking of the true Dharma is the seeking of the five sciences, for ripening sentient beings and for gathering in the cause of omniscience.

Three Points of the Eye

1. Medicine's four skills are the frame of the four truths: skill in the marks of illness, in the causes of illness, in cutting off an illness once arisen, and in the means whereby an illness once cut off does not arise again 〔this treatise 0356a〕 — recognizing, knowing the cause, curing, preventing recurrence: one sequence with suffering, arising, cessation, path. The treatise marks only the four matters and adds, "The full and detailed sense of these four skills is as should be understood from the scriptures," pointing the full sense back to the Buddha's scriptures, which take medicine as their figure. Dunlun's Notes on the Yogācārabhūmi sets down only "As for the science of medicine, its wording is self-evident" 〔T42n1828 0411b07〕.

2. Grammar's essence, and the five virtues of one who speaks: six modes of designation (dharma · meaning · person · time · number · locus-and-root-stock); Kuiji's Concise Compendium adjudicates them as "first, concluding the foregoing and setting out the list; afterward, explaining each in turn," and points out that the line on designation by dharma is what "sets forth the essence of grammar" 〔T43n1829 0095a27〕. That essence is "the word-collection, the phrase-collection, and the syllable-collection, together with sound endowed with five virtues"; the five are "not being vulgar, being easy, being sonorous, being fitting, and being sound in meaning" 〔this treatise 0360c〕 — not rules of grammar but the character of speech. The ten establishments of designation by meaning (faculties · great elements · action · seeking · what is not the Dharma · the Dharma · flourishing · decline · enjoyment · guarding) gather across the classes of what language expresses; the six meanings (intrinsic nature · cause · fruit · function · association · alteration) run down through their aspects 〔0361a〕.

3. The twelve crafts and the standing of the worldly sciences: the crafts of farming, trading, serving the king, writing-reckoning-measuring-numbering-and-sealing, divination, spells, construction, breeding-and-raising, spinning-and-weaving, blending, cooking, and music 〔this treatise 0361b〕 — and the treatise calls the knowledge of them "marvelous knowledge": the livelihoods of the human world fall entire within what a bodhisattva ought to know. Yet the Section on Ascertainment, the Ground of the Wisdom Attained through Hearing, judges the inner science to be supreme 〔T1579 0653c06–c11〕: the three worldly sciences are subsumed under the inner science, branches and not the trunk. The whole warrant is anchored in the Bodhisattva Stage · Chapter on the Power-Lineage: "When those bodhisattvas seek the true Dharma, what should they seek?" 〔T1579 0500c13–21〕.

The three worldly sciences are sciences held in common in the world; they carry no scriptural grounds of the eighth-consciousness or three-natures order, and Heading III of the apparatus marks this truthfully as "the point of the eye · none," without forcing the matter. The grounds for "why they are to be learned" lie in the Bodhisattva Stage. For the doctrinal exposition, see the Exposition.

The gate of the Stage of Reflection opens. Three aspects set out the path of "how to reflect": the quality of reflection (intrinsic purity) · the object of reflection (discerning the knowable) · the material of reflection (discerning the phenomena).

In one line: The gate of the Stage of Reflection opens by setting out, in three aspects, the path of the wisdom of reflection — the nine aspects of intrinsic purity sharpen the knife of reflection (rely on the meaning not the letter, do not grow weary nor draw back); discerning the knowable sorts out "being-phenomena / non-being-phenomena" (five being-phenomena, five non-being-phenomena); and the three marks of the particular together with the five kinds of being-nature have already set up the three natures as the ruler for examining phenomena, while the six kinds of verbal expression lay bare fictitious names; discerning the phenomena then draws forth the three sets of gāthās.

Three Points of the Eye

1. Intrinsic purity = the quality of reflection (nine aspects): dwelling alone in reflection · reflecting on what is to be reflected upon · distinguishing black speech from great speech · relying on the meaning, not the letter · confident understanding and examination by wisdom · firm · settled · continuous · consummating without drawing back. The wisdom of reflection is not meditation; first grind the knife (quality), then cut the thing (object).

2. Discerning the knowable = discriminating being from non-being, with the three natures as ruler: "With respect to what has phenomenal being, know the mark of being; with respect to what is not phenomenal being, know the mark of non-being." The observed being-phenomena are five (particular mark · common mark · fictitious mark · causal mark · fruitional mark), the non-being-phenomena five (not-yet-arisen · already-ceased · mutual · ultimate · absolute). Point of the eye — the three marks of being-phenomena of the particular mark (being of the ultimate mark = perfectly-accomplished / suchness · being of the aspectual mark = other-dependent · being of the present mark, as the ancient masters judge outright); the five kinds of being-nature = perfectly-accomplished · other-dependent · wholly-imagined (that is, the three natures) + distinguishing + inexpressible. The very name of the three natures has already come forth in the Stage of Reflection.

3. Being-phenomena of the fictitious mark = six kinds of verbal expression (laying bare fictitious names): corresponding to a possessor · removed from this and that · common convention · assemblage of many phenomena · not throughout everything · the non-constant. Point of the eye — "common convention" rests on consciousness and the six aspects of the five omnipresent factors; the ancient masters lay bare "the fictitious means superimposition, not real-mark being" = the ground of the wholly-imagined. Examples: the door of a house · jar and basin (the fiction of assemblage) · a lump of gold → ring or bracelet (the non-constant) · the son of a barren woman (absolute non-being). The four kinds of inexpressibility (there is nothing · profundity · would draw forth nothing of meaning · the very-suchness of the mark of phenomena).

Appendix · Guidance

The three marks of the particular · the five kinds of being-nature → the chapter on the three natures in the Cheng Weishi Lun · the Chapter on Discriminating the Marks in the Madhyāntavibhāga; the six verbal expressions "superimposition, not real" → the Section on the Mark of the Knowable in the Mahāyānasaṃgraha · the wholly-imagined; the inexpressible (the person inexpressible as same or different from the aggregates) → the Chapter on the Mark of the Ultimate Truth in the Saṃdhinirmocana-sūtra · the no-self of persons in the ultimate-meaning gāthās (11-01); the six aspects in dependence on the five omnipresent factors → the Hundred Dharmas Treatise (in this series). For the doctrine expounded, see the Exposition.

The first of the three sets of verses in the Stage of What is Attained through Reflection (the wisdom of reflection). Forty-four verses, examining the ultimate meaning of the no-self of the person (pudgala).

In one line: The Verses on the Ultimate Meaning refute both extremes at once with a single verse — "There is no master, no doer, and no experiencer at all; nor do phenomena have any activity — and yet the turning of activity is not nonexistent" — refuting over-affirmation (no real self) and refuting under-denial (cause and effect not empty), and so establishing the Middle Way of the no-self of the person; examined to the bottom, there is not even one who is liberated.

Three Points of the Eye

1. A single verse's twofold refutation = the Middle Way. Master, doer, and experiencer are all blocked off (refuting the "self-activity" of over-affirmation), while "the turning of activity is not nonexistent" displays that phenomena have an intrinsic nature (refuting under-denial). No-self, yet cause and effect not empty — "only the twelve links of existence, the aggregates, the bases, and the elements are in circulation; no living being can be found." Paired with the "seven kinds of no-activity": all conditioned factors are momentary, without real activity, yet dependent arising is not nonexistent.

2. The five-aggregate similes see through what is grasped. Form is like a mass of foam · feeling like floating bubbles · perception like a heat-shimmer · the conditioned factors like a plantain-tree · consciousness like a conjured show (spoken by the Kinsman-of-the-Sun, that is, the Buddha). The self that is grasped is nothing but what is taken up upon the five aggregates; the aggregates being illusory, the self has nowhere to lodge. Simile: the fool grasping a self is "like a great elephant sunk in the mire."

3. The ground of reflection already discloses the skeleton of Consciousness-Only mind-and-consciousness (where the ultimate meaning lies). The defiled mentation (the seventh, manas) ever arises and perishes together with the four afflictions; its liberation is neither prior nor after, and its nature is originally pure — not that a separate purifier is had. The store consciousness, subsumed under the suffering of the conditioned, is treasured in craving and goes toward idle proliferation, "issuing forth its streams like a pool, exhausted dry only by the practice of the true Dharma." The two truths are contemplated together (the conventional says it turns-in-accordance, the ultimate has no doer). Two kinds of liberation (from afflictions / from the matter · with-remaining-basis / without-remaining-basis), arriving finally at "in the continuity of the name 'living being,' and in the mark of the concept 'phenomenon,' there is no circling in birth-and-death, and there is likewise no one who enters nirvāṇa."

Appended · Pointers

The no-self of the person, and conditioned arising being without master and without doer → the ascertainment of the ground of the wisdom of reflection in the Section on Ascertainment 〔T1579 0658c–0668b〕; the defiled mentation and the store consciousness → the Cheng Weishi Lun's chapters on the seventh, the manas, and on the store consciousness 〔T1585〕, and the eight consciousnesses of the Hundred Dharmas treatise (this series); the countering of the two extremes of over-affirmation and under-denial → the Middle Way of the Madhyāntavibhāga's Chapter on the Character. For the doctrinal exposition, see the Exposition.

The second cluster of verses in the Stage of Reflection. Great Brahmā asks about "training," and the World-Honored One answers with fifty verses — a whole chart of the three trainings of discipline, concentration, and wisdom.

In one line: The Verses on Intent, by Great Brahmā's question about "training" and the World-Honored One's answer in fifty verses, set up a whole chart of the three higher trainings (discipline · mind · wisdom) — discipline forms the four purities of moral discipline by the six branches, concentration by the four blissful abidings (the four meditative absorptions), wisdom by the four modes upon each of the four truths; the three trainings bear one another up rank by rank through "not-shared / necessarily-shared"; and running through all of it is departure from desire, resting on seeing through the eight kinds of false discrimination and the eight similes of sensual desires, ending by the seven attentions in the two nirvāṇas.

Three Points of the Eye

1. The three trainings = the whole chart of the Dharma (a hidden intent subsuming all practices): the distracted, by discipline; the unsettled, by mind; the not-yet-liberated, by wisdom. The higher discipline = the six branches (abiding in pure moral discipline · guarding the discipline of individual liberation · comportment · sphere of conduct · seeing terror in small offenses · receiving and studying the points of training) → the four purities of moral discipline (departure / without-reproach / without-breach / without-error); the higher mind = the four blissful abidings (the four meditative absorptions · a blissful abiding within the present dharma); the higher wisdom = the four modes upon each of the four noble truths. The marks of discipline are given at length (keeping far from the five places: the household of a king · of the herald [sheep-slaughterers] · of the wine-seller · of the courtesan · of the caṇḍāla and the kaṭhina).

2. The baton-passing of the three trainings = not-shared / necessarily-shared: the four destinies are the fruit (discipline accomplished → the good destiny of humans and gods · discipline failed → the evil destiny · concentration → the higher destiny · wisdom → the destiny of nirvāṇa). The ancient masters adjudicate: "the first one is not-shared (discipline can be cultivated alone) · the middle is not apart from the first (concentration relies on discipline) · the highest is not apart from the two (wisdom possesses both discipline and concentration)"; the one who transcends them = the one-beyond-learning, the arhat. The three trainings arise in sequence and are purified in sequence (the path should be given rise to · suffering and origin should be kept far from · cessation should be increased).

3. Departure from desire = seeing through the chain of arising + the eight similes: the eight kinds of false discrimination (drawing-forth · awakening · binding through conjunction · marked · intimate · delight · pressing-in · utterly intimate) give rise to sensual craving in sequence; the eight similes of sensual desires (a dry bone, making one insatiable · a soft lump of flesh, shared in common by the many · a torch of grass, burning and tormenting · a great pit of fire, increasing parching craving · a python or venomous snake, from which the worthy and holy keep far · a dream, swiftly heading toward ruin · borrowed ornaments, resting upon a host of conditions · fruit ripe at the tip of a tree, the ground on which peril and negligence rest). At the last, by the seven attentions (apprehending-the-aspect · resolute conviction · seclusion · gathering joy · investigation · the culmination of effort · the fruit of the culmination of effort) one enters the direct realization of the true truths and realizes the two nirvāṇas, with-remaining-basis and without-remaining-basis.

Appended · Signposts

The three trainings · the six-branch marks of discipline → the extended teaching of discipline in the Śrāvaka Stage (Dunlun: "expounded at length in the Śrāvaka Stage"); the four blissful abidings · the seven attentions → the Stage of Meditative Equipoise (Stage 06) · the cultivation of concentration in the Śrāvaka Stage; the eight kinds of false discrimination → the false discrimination of the Chapter on the Marks in the Distinguishing the Middle from the Extremes. For the opening-out of the meaning, see the exposition.

The opening segment — a single verse — of the Body-Meaning Verses (the third set of verses in the Stage of What is Attained through Reflection · 91 verses in 14 segments). "Of all there is in body, speech, and mind — all worldly evil — do none of it; through mindfulness and clear comprehension, keep apart from all desires; do not draw near to what can lead to fruitless suffering."

In one line: The opening first verse of the Body-Meaning Verses sets up, through "do no evil," a middle path and two fulfillments — do no evil (the three "everys") and realize the fulfillment of higher rebirth (the good destinations); part from "the edge of enjoying the pleasure of desires" and "the edge of enjoying the self-mortifying practice" (the middle path) and realize the fulfillment of the definite excellence (the exhaustion of craving, the parting from desire, quiescence, nirvāṇa).

Three Points of the Eye

1. Do no evil = the three "everys": every kind (body, speech, and mind commit none) · every cause and condition (what arises from greed, hatred, and delusion, committed none) · every locus (committed at neither a sentient nor a non-sentient locus). To cut off evil across all of it → realize the fulfillment of higher rebirth (rebirth in a good destination).

2. Keep apart from desires = cutting off the two desires (parting in body → parting in heart): cutting off desire for objects (trust in the right Dharma · seeing the household life as a prison · forsaking the household and going forth · yet the craving-greed for desire not yet forever gone = parting from the outer, household desire) → cutting off desire that is affliction (dwelling in an āraṇya place · cultivating the four foundations of mindfulness · abiding in clear comprehension, keeping apart from the hindrances · realizing the cutting-off of desire that is affliction · the first meditative absorption complete). That is, with respect to "the edge of enjoying the pleasure of desires" (the base, mean, filthy phenomena of the ordinary being), to cut it off or to know it.

3. Do not draw near fruitless suffering + the two-fulfillment middle path: self-mortification = searing and pressing oneself · seeking liberation by taking on suffering yet unable to attain it · inviting instead a great harm and torment (the noble disciples keep far away). The abbreviated meaning's two kinds of fulfillment: do no evil → fulfillment of higher rebirth; part from the two edges of "the pleasure of desires / self-mortification" (the middle path) → fulfillment of the definite excellence. One verse, two fruits, one middle path.

Appended · Guidance

Parting from the two edges (the middle path) → the "keeping apart from both edges" of the three trainings in the Intent-Purport Verses (11-02); the four foundations of mindfulness · cutting off desire that is affliction → the cutting-off-through-cultivation of the Śrāvaka Stage; the two kinds of fulfillment (higher rebirth · definite excellence) → the fruit-stages of the Yogācārabhūmi. For the doctrinal exposition, see the Exposition.

The Body-Meaning Verses, segment two · four verses. "Beings who conceive of what-is-to-be-spoken-of take their stand upon what-is-to-be-spoken-of … having cut off name-and-form, craving, and conceit — unattached, with the smoke stilled."

In one line: The "Discourse" segment takes "what-is-to-be-spoken-of" (conditioned phenomena · here the wondrous fivefold objects of desire · the time-biding desires) for its point of the eye — not understanding it, one amasses birth-and-death; understanding it, one is apart from perverse prayer, perverse view, and self-conceit, and is without dispute; and it closes with "the smoke (craving) stilled," cutting off name-and-form, craving, and conceit, to become an arhat free of attachment and free of longing.

Three Points of the Eye

1. What-is-to-be-spoken-of = the time-biding desires: "what-is-to-be-spoken-of" = all conditioned phenomena (subsumed under the three matters of speech), here pointing in particular to the wondrous fivefold objects of desire. Desire must be sought or summoned by speech, its perils are known only when a disciple of the Buddha has told them, and its merit is brought to fruition only in a later life — hence "biding their time." Not understanding → grasping the marks, giving rise to craving → amassing birth-and-death; understanding (the desires as impermanent, hollow, false, of slight sweetness and many perils · knowing the escape) → renouncing the household and cultivating the holy life · without perverse prayer · unafraid of reproach.
2. The root of dispute is conceit · non-dispute is the dharma-nature: dispute arises when "from a topsy-turvy view there arises conceit" (the three classes of conceit — "I am superior / I am equal / I am inferior"). The noble disciple "understands that all formations arise from a concurrence of conditions and sees only the dharma-nature," and does not measure himself as superior, equal, or inferior → the three kinds of the unmoved · without dispute (setting forth his tenet and overthrowing others' doctrines only out of compassion · that the right Dharma may long endure, not in reliance on the conceit of views or on gain and honor).
3. Smoke = craving (the forerunner of fire): cutting off name-and-form (the five appropriating aggregates), craving, and conceit → the arhat. Smoke = craving: just as the smoke of the world is the forerunner of fire, able to injure the eye-faculty, so craving is the forerunner of the fire of greed, hatred, and delusion, injuring the wisdom-eye and disturbing the mind. Cutting off craving = the smoke stilled → unattached (seeking without defilement) · without vexation · without longing (constantly abiding in the thought of death) → cannot be seen among the causes-and-fruits of the world of gods and humans.

Appendix · Pointers

Understanding what-is-to-be-spoken-of and the escape → segment one, apart from the extreme of the pleasure-devoted practice of desire (11-03-01) · the perils of the desires in the Śrāvaka Stage; seeing only the dharma-nature, without dispute → the no-self of the person in the Verses on the Ultimate Meaning (11-01). Similes: the maddened, drunken elephant that holds up its trunk and makes for another's house (Dunlun) · smoke is the forerunner of fire. The doctrine is opened out in the Exposition.

Cluster three of the Body-Meaning Verses, five verses. A god, "overwhelmed and eclipsed by sensual craving, my mind burns everywhere," begs for stilling; the World-Honored One shows the counteragent.

In one line: The "Craving" cluster makes "inverted perception (taking up the pure and lovely mark)" the source of the fire of craving, and sets out four contemplations of skillful means (drawing in the faculties / the impure / suffering / no-self · mindfulness of the body) to cut off present activity, and one root contemplation (the concentration upon the signless) to pull out the latent tendency and demolish conceit; the condensed meaning gathers it into five causes for the arising of craving and five causes for its stilling.

Three Points of the Eye

1. The source of the fire = inverted perception: "It is because your perception is inverted that your mind is made to burn everywhere" — toward an impure object, taking up the pure and lovely mark and its secondary charms. The counteragent must be "poured upon again and again" (cultivated over and over).
2. Contemplations of skillful means + root contemplation (the ancient masters' judgment): the contemplations of skillful means = ① holding aloof from the pure mark that draws forth craving (drawing in the faculties, not pursuing in thought) ② ever settling the mind upon a single object and cultivating [the perception of] the impure (the livid-bruised corpse, the skeleton · contemplating the body's hairs, nails, excrement and urine) ③ contemplating the unlovely formations as suffering (craving-attachment = the truth of arising) ④ contemplating no-self (only formations, arisen from conditions) ⑤ fastening mindfulness upon the body and cultivating revulsion abundantly (added for the fierce craver · cuts off enwrapment, not the latent tendency); the root contemplation = cultivating the concentration upon the signless · demolishing conceit and the latent tendency · forever cutting off the self-conceit of the three realms to be cut off by cultivation → realizing the limit of suffering. Enwrapment = present activity cut off · latent tendency = the seed cut off.
3. Five causes for arising · five causes for extinction · two kinds of stilling: arising = the perception of the pure and lovely / delighting in pleasure / the perception of a sentient being / fierce and full craving / the latent tendency not yet exhausted; extinction = reflecting upon the impure / reflecting upon suffering / reflecting upon no-self / fastening mindfulness and revulsion / the latent tendency forever extinguished. The two kinds of stilling = the stilling of present activity (the former four causes) · the forever-cutting-off of the latent tendency so that it does not arise in the time to come (the fifth cause).

Appended · Pointers

The contemplation of the impure · the four foundations of mindfulness → the Śrāvaka Stage; the concentration upon the signless → the Stage of Meditative Equipoise (Stage 06). Simile: the fire of craving poured upon again and again. For the doctrinal exposition, see the Exposition.

Cluster four of the Body-Meaning Verses · three verses. The goddess asks "cross the five floods and be about to cross the sixth"; the World-Honored One answers.

In one line: The "flood" cluster takes the six floods (eye … mind) as its rubric — crossing the first five is divided into "bodily pliancy (cutting off the entanglement) → the mind well liberated (cutting off the latent tendencies)" = cutting off the five lower fetters; crossing the sixth mind-flood relies on non-doing · non-shaking · mindfulness bound-fast = cutting off the five higher fetters; and to cross the sea of birth-and-death one needs a "waist-boat" (the axle of conscience · the waist of mind · the boat of wisdom).

Three Points of the Eye

1. The six floods · crossing the first five in two steps: the six sense-faculties are like six floods. The trainee, toward the joy- / sorrow- / equanimity-according forms, does not settle into craving / hatred, but rests settled in equanimity; the entanglements are not clung to firmly, and even up to being spat out → bodily pliancy (the entanglement cut off · the active phase); later, the latent tendencies are forever cut off → the mind well liberated (the latent tendencies cut off) = cutting off the five lower fetters · crossing the five floods.
2. Crossing the sixth mind-flood = non-doing · non-shaking · mindfulness bound-fast: non-doing (aspiring to nirvāṇa · not tilted-and-shaken by the conceit of I) · non-shaking (not craving the craving for concentration · that is, the wholesome root of loving-kindness, of non-hatred · cultivating tranquillity and insight) · mindfulness bound-fast (contemplating the body along [its length], cutting off the higher-portion fetters). Cutting off the craving of arising / the craving for concentration / the higher-portion fetters → crossing the mind-flood. Even the craving for concentration is cut off.
3. The waist-boat simile (Kuiji) + the goddess's three questions: "the axle of conscience, the waist-boat of mind" — conscience is like the axle · the mind like the waist · wisdom like the boat · crossing the sea of birth-and-death; the trainee "has not obtained the waist-boat" = has not obtained the mind well liberated with respect to the various fetters. The goddess's three questions (the cutting-off of the lower fetters / the means for cutting off the higher fetters / the well cutting-off) and the Buddha's three answers (bodily pliancy and the mind well liberated / non-doing, mindfulness bound-fast, not-tilted-and-shaken / cultivating the concentration without applied thought: discerning the Dharma = that which is able to cut off · the concentration without applied thought = how the cutting-off is · well cutting-off = the final · the far-departing · the cutting-off of all defilement).

Appended · Pointers

The five lower / five higher fetters → the Śrāvaka Stage; the concentration without applied thought · tranquillity and insight → the Stage of Meditative Equipoise (Stage 06). Simile: the waist-boat (the axle of conscience, the waist of mind, the boat of wisdom · the sea as a figure for birth-and-death). For the opening-out of the meaning, see the Exposition.

The Body-Meaning Verses, Section Five · three-and-a-half verses (a verse and a half of asking · one verse of answering · one verse of praise). A deva asks, "The world has fear — where is there no fear?"; the World-Honored One answers.

In one line: The "Fear" section shines through the truth that "the pleasure of the world that has pleasure is not fixed and certain (even the fortunate ever harbor terror)"; by the contrast of ill-spoken and well-spoken it makes plain that only the well-spoken true Dharma definitely has a "final limit to the mass of suffering," while the outsiders' teacher and disciples alike suffer decline and loss; and it closes with the four unsurpassed merits in praise of the Buddha.

Three Points of the Eye

1. The pleasure of the world that has pleasure is not fixed and certain. The world = the satkāya from the desire realm up to the summit of existence; the world that has pleasure (gathered up and nourished by the ten requisites of the body) ever harbors terror (wealth seized by the king · wind and heat · harm by men or non-humans), while the world that has suffering is pressed and harried by the mass of suffering. Few have pleasure, many have suffering → the deva asks after "the place of certain pleasure, free of fear."
2. The ill-spoken / well-spoken contrast · only the sacred teaching has a final limit to the mass of suffering. Two classes of outsider — (i) receiving precepts without wisdom, not guarding the gates of the faculties (cannot cut off even present-life desire); (ii) coarsely knowing the peril of desire yet raising the notion of liberation toward what is not liberation (relinquishing the lower self-body, loving the higher — not liberated from the lower, much less the higher); "even the outsiders' teacher does not see or know this place — how then could he expound it at length for his disciples" → the outsiders' treatises have no final limit to the mass of suffering. Only the well-spoken true Dharma possesses every benefit and boon · definitely has a final limit to the mass of suffering. The Buddha's hidden intent: liberation is not apart from knowledge · vigor · restraint of the faculties · all-relinquishment.
3. The four unsurpassed merits in praise of the Buddha. Hard to appear (the brahmin's parinirvāṇa after so exceedingly long a time) · the deeds that benefit others (he has passed beyond all foes) · the merit of benefiting himself (he has passed beyond all terrors) · freedom from a defiled mind (he transcends the world's craving). Three distinctions: hard to appear · hard to behold · establishing the benefit of himself and others; one who beholds him accomplishes the great goal · throughout all births is without the mass of faults.

Appended · Pointers

The ill-spoken / well-spoken and the final limit to the mass of suffering → the three trainings of the Intent-Purport Verses (11-02); the outsiders who lose the road → Section One, "leaving behind the extreme of self-mortifying practice" (11-03-01). For the doctrinal exposition, see the Exposition.

The sixth section of the Body-Meaning Verses, three verses (the first verse asks five questions; the latter two answer with nine virtues). It asks, "Who encourages the beings of the superior classes, and who discloses the path of departure?"

In one line: The "Classes" section sets up its tenet as "only the Buddha is the true encourager-and-leader (by the Dharma, by the right, by regulation, and by guidance)," and answers with a ladder of the nine virtues of Buddhahood (discipline → wisdom → self-perfuming → concentration → mindfulness → uprightness → cutting off sorrow → right mindfulness → liberation of mind from the two obstructions); the four superior classes, cultivating the three trainings, all realize the noble eightfold path and nirvāṇa.

Three Points of the Eye

1. Only the Buddha encourages and leads the four superior classes. The superior classes = the four superior and eminent castes (brahmins, kṣatriyas, vaiśyas, śūdras). To teach them "by the Dharma, by the right, by regulation, and by guidance" = "encouraging" (glossed by the three masters Jing / Tai / Kuiji). Only the Buddha can encourage and lead and proclaim the noble eightfold path, revealing himself as the true encourager-and-leader and true speaker.
2. The nine virtues of Buddhahood = one ladder. Completeness in discipline (forsaking the household, taking up the disciplines) → completeness in wisdom (contemplating the world's hardship) → self-perfuming (three great eons of the six perfections, inclining toward departure without a teacher) → completeness in concentration (realizing neither-perception-nor-non-perception) → completeness in mindfulness (the four foundations of mindfulness, the factors of awakening) → uprightness (the against-the-stream noble eightfold path, stream-entry) → cutting off sorrow and burning (non-returner, cutting off the five lower fetters, ill-will resembling sorrow and greed resembling burning) → right mindfulness (cutting off the higher fetters) → liberation of mind = the good liberation from the two obstructions, afflictive and cognitive → becoming the Tathāgata. The loosing of both obstructions = the Buddha's difference from the two vehicles.
3. Universally extended to the four castes. Whoever of the four superior classes practices rightly within the noble teaching, and, to realize the noble eightfold path, cultivates diligently within the three trainings, surely realizes the noble eightfold path and nirvāṇa, and does not fear birth, old age, sickness, and death. The Buddha = the unsurpassed great teacher of gods and humans.

Appended · Pointers

Liberation of mind from the two obstructions → the two obstructions in the Cheng Weishi Lun; the self-perfuming of the six perfections → the Bodhisattva Stage (fasc. 35+); the four superior classes and the three trainings → the Intent-Sense Verses (11-02). For the doctrinal unfolding, see the Exposition.

Segment Seven of the Body-Meaning Verses · two verses (Dunlun also names it "Raising"). Four questions and four answers: renown / precious wealth / fine repute / kin and friends.

In one line: The "Give" segment sets up, in four questions and four answers, a ledger of good conduct drawing its own return — keeping the precepts → renown · giving → precious wealth · truthfulness → fine repute · bestowing generously → kin and friends; the abridged meaning gathers these under the condition of reverence (keeping the precepts) and the condition of material gain (giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion).

Three Points of the Eye

1. Four kinds of good conduct → four fruits of return: keeping the precepts (possessed of moral discipline · abstaining from killing · praised by ascetics and brahmins · supported by kings and ministers) → renown; giving (former deeds of giving-merit) → precious wealth (great riches, filled storehouses); truthfulness (no false measures or scales · earning wealth lawfully) → fine repute (all cry "Excellent, this gentleman-scholar!"); bestowing generously (staying far from the stain of stinginess · not begrudging one's goods) → kin and friends (who help and increase one's wealth).
2. The condition of reverence / the condition of material gain: "keeping the precepts, one enjoys renown" = the condition of reverence; the remaining three lines = the condition of material gain. The ancient masters (Dunlun) match the powers at work: giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion.
3. The fruit is in the cause: the name, gain, and good company that worldly people seek are all the later returns of the precepts, giving, truthfulness, and generosity; this is not a teaching to chase after name and gain, but a displaying of the principle by which good conduct draws its own return (whereas one who cultivates the path should "stay far from craving after material gain and reverence," 11-02).

Appended · Pointers

The four kinds of good conduct → the wholesome mental factors of the Treatise on the Hundred Dharmas; reverence / material gain → the Intention-Purport Verses' "stay far from craving after material gain and reverence" (11-02). For the opening-out of the meaning, see the Exposition.

The Body-Meaning Verses, cluster eight · three verses. It asks, "At what does the spring come to rest, along what path does the traffic no longer pass, in what place is the world's suffering-and-pleasure extinguished without remainder?"

In one line: The "Pool" cluster establishes the source-road of suffering and pleasure — "the spring = the six contact-bases (the source welling up craving-water) · the path = the two causes, affliction and karma · suffering-and-pleasure = the present and later life" — and answers that "the forever-extinguishing of the six bases and name-and-form = the nirvāṇa-realm without remaining basis"; ordinary beings lack nothing, the learner lacks yet has not relinquished, the one-beyond-learning both lacks and relinquishes, yet by reason of the remaining basis it still turns again.

Three Points of the Eye

1. The spring = the six contact-bases: the spring-pool gives rise to water and sustains and nourishes, right up until the craving-water is not yet dried up; so too the six inner contact-bases — touched and used by the foolish person's contact with the six sense-fields, giving rise to the various craving-waters. The six contact-bases = the source-spring of suffering and pleasure.
2. The path = two causes · suffering-and-pleasure = two lives: the path is of two kinds = the affliction-path · the karma-path (meant to convey the sense of "cause"). Suffering-and-pleasure = conditioned in the present life by the six contact-bases (comfortable / uncomfortable reception) + conditioned in a later life by good and evil conduct (comfortable / uncomfortable reception).
3. Extinguished without remainder = the nirvāṇa without remaining basis · the three classes' lacking and relinquishing: the forever-extinguishing of the six bases and name-and-form = the nirvāṇa-realm without remaining basis. Ordinary beings (one and all not lacking, nor as yet relinquished) · the learner (lacking yet not relinquished) · the one-beyond-learning (the path and the suffering-and-pleasure to come, both lacking and relinquished, and turning no more; the spring and the suffering-and-pleasure of the present life, both lacking and relinquished, yet by reason of the remaining basis still turning) → it is solely within the nirvāṇa-realm without remaining basis that all is extinguished without remainder.

Appended · Pointers

Name-and-form forever extinguished → cluster two, the cutting off of the craving and conceit toward name-and-form (11-03-02); with remaining basis / without remaining basis → Stage 16 / Stage 17, the two nirvāṇa-realms; the six contact-bases → clusters four and nine, the flood. For the doctrinal exposition, see the Exposition.

Cluster nine of the Body-Meaning Verses · five verses (again explaining the flood · the first two verses, the gradual crossing; the latter three verses, the everlasting crossing).

In one line: The "flood" cluster (the second treatment), with the "four crossings" (right trust crosses the flood · non-negligence passes over the great sea · energetic effort casts off the manifold sufferings · wisdom attains purity), crosses the four floods of desire, existence, view, and ignorance (avidyā); then, with "without grasping and without abiding" (= nirvāṇa / the attainment of cessation), marks out the ultimate, supported by the six matters — being perfect in the whole body of moral discipline and the rest — cultivated up to crossing the summit of existence.

Three Points of the Eye

1. The four crossings cross the four floods: right trust (having heard the Dharma, leaving home, cutting off the desire-that-is-objects / the desire-that-is-affliction · attaining the concentration-stage of dispassion) crosses the flood · non-negligence (relishing the concentration not · concentrating on the exhaustion of the taints · the direct realization of the four truths · cutting off the two floods of existence, form and formless, and the two floods of ignorance and views) passes over the great sea · energetic effort (the trainee cutting off the five hindrances and the griefs conditioned by the hindrances) casts off the manifold sufferings · wisdom (removing the five hindrances · in dependence on the not-yet-arrived · the taintless knowledge of the four truths · the exhaustion of the taints) attains purity. Summary of meaning: the ordinary being departs from desire first, then the direct realization; the trainee, the direct realization first, then departure from desire.
2. Without grasping and without abiding = nirvāṇa / the attainment of cessation: the flood = the four floods (desire · existence · view · ignorance). "Without grasping and without abiding" has two readings — nirvāṇa (grasping = entanglement · abiding = latent tendency, both absent) · the concentration of the cessation of perception and feeling (perception = grasping · feeling = abiding, both absent; the intent takes the attainment of cessation).
3. The six matters cross the utterly-hard-to-cross (the summit of existence): being perfect in the whole body of moral discipline · possessed of wisdom (knowing the four truths as they really are) · well settled in concentration (the four meditative absorptions / neither-perception-nor-non-perception) · inwardly reflecting (the twenty-two loci · changing one's appearance from what is customary) · fastened in mindfulness (the notion of a renunciant · the four foundations of mindfulness to cut off the remaining fetters) · being able to cross the utterly-hard-to-cross (all the fetters cut off · crossing the summit of existence · not what the foolish can cross). The lower-portion fetters cut off (departure from the defilement of the desire-notions) · the higher-portion fetters of the bondage to form cut off (passing beyond the form realm). Summary of meaning: being able to attain the utterly ultimate path · being able to realize the path of the foremost abiding (cessation).

Appended · Pointers

The four floods · the twenty-two loci → the Śrāvaka Stage; without grasping and without abiding = the attainment of cessation → the Stage of Meditative Equipoise (Stage 06); the six floods → cluster four (11-03-04). For the opening-out of the meaning, see the Exposition.

The Body-Meaning Verses, Section Ten · four verses (again treating craving · first the asking · then the answering · then the conclusion · last the counteracting removal).

In one line: The "Craving" section (its second round) uses the "three phases" (householder / gone-forth / seclusion) to light up the marks of craving, hatred, gladness, grief, hair-on-end, and ranging thought; it tells craving's birth by the nyagrodha tree (the shared condition of moistening craving · the particular condition of one's own seed) and craving's binding by the māluvā vine (the binding of the forest); and it closes, with "come to know the conditioned-born is impermanent → cast off and vomit forth," by telling craving's untying.

Three Points of the Eye

1. The three phases, portrait of beings: the phase of the householder (craving toward an agreeable object · hatred toward a disagreeable object) · the phase of one gone forth (going forth on a fleeting impulse, then calling to mind wealth and treasure in grief · going forth for a living, then craving gain and honor in gladness) · the phase of seclusion (the right-faithed one dwelling at leisure, met with thunder, hail, tigers, and non-humans, frightened until the hairs stand on end · by day raising the ranging thoughts of desire). "As an infant clings to its wet-nurse" (ranging thought clinging to objects).
2. Two similes: birth and binding. The nyagrodha tree — moisture = the water of craving (the shared condition · all craving and hatred are moisture-born of it) · self = the seed-nature, element by element and severally distinct, of which craving and hatred come first and ranging thought after (the particular condition); a single tree puts forth many trees (the shared and the particular conditions). The māluvā vine — the vine twines about the trees of the forest, figuring craving's several binding of the six kinds of several desire (household / making-a-living / past-and-future objects-of-desire + the self-body and the sustaining of life · dust-and-night · the daytime afflictive desires).
3. The untying: come to know the conditioned-born is impermanent → vomit it forth and cross the flood. Knowing, as it really is, the cause and condition of craving-and-hatred, together with the impermanence of phenomena born of the assembly of conditions → giving rise to no craving-attachment toward whatever arises · casting it off, vomiting it forth, cutting it off; parted from the craving of the two realms of form and formlessness, one crosses the flood of existence · parted from the craving of desire, one crosses the flood of desire · once crossed, no falling back. The craving class (craving / gladness / the ranging thought of relying-upon-and-relishing) · the hatred class (hatred / grief / fright and terror).

Appended · Pointers

The shared condition of moistening craving / the particular condition of the seed → the Consciousness-Only doctrine of seeds; the six several desires and ranging thought → the Śrāvaka Stage; coming to know the conditioned-born is impermanent and vomiting it forth → the counteragent for craving in Section Three (11-03-03). For the doctrinal exposition, see the Exposition.

Cluster eleven of the Body-Meaning Verses · five verses (the first verse asks, the remaining four answer). "One should do what a brahmin ought to do … whose work-to-be-done is already accomplished."

In one line: The "Brahmin" cluster takes "brahmin" back from caste and restores it to practice-and-realization — the worldly brahmin reckons the brahma-world final (the goal mistaken); the ultimate-truth brahmin is measured by "work-to-be-done accomplished · having crossed beyond the satkāya shore" (trainee and one-beyond-training alike). To cross the river depends on the twin-yoking of tranquillity (plying with the feet) and insight (plying with the hands); freedom from the desire of the desire realm is like obtaining the very bottom, realizing arhatship is like reaching the far shore.

Three Points of the Eye

1. The worldly brahmin and the ultimate-truth brahmin: the worldly (of caste · reckoning the brahma-world final · longing for the brahma-world · not seeking the existence of desire yet still coveting brahma-world existence); the ultimate-truth (the Tathāgata's definition) = having realized what ought to be done · having crossed beyond the satkāya shore · work-to-be-done accomplished (not "having done, doing again and again") — trainee and one-beyond-training alike are brahmins.

2. Crossing the river by the twin-yoking of tranquillity and insight: the trainee is of two kinds. The not-yet-desire-freed (not yet obtaining the very bottom, not reaching the far shore · lacking tranquillity / insight not purified) → mounts the buoyant float of the noble path · for tranquillity "plies with the feet" · for insight "plies with the hands" in vigor → freedom from the desire of the desire realm is like obtaining the very bottom · realizing arhatship is like reaching the far shore. The already-desire-freed (tranquillity and insight both obtained · advancing to cut off the higher fetters · not with all the bodily parts) → becoming an arhat, dwelling upon the dry land, reaching the far shore.

3. Three true brahmins, three names: one who has forever exhausted the contaminants (the one-beyond-training reaching the far shore · forever cutting off the afflictions to be cut off by cultivation · the four foundations of mindfulness · liberation of mind) · one who has obtained constant application (the not-yet-desire-freed, vigorous) · one who has obtained the meditative absorptions (the already-desire-freed, having obtained the very bottom · cutting off the lower fetters · cutting off the sorrow and burning of greed and ill-will). The sign = "not having done, doing again and again · no surpassing thing that ought to be done."

Appended · Guidance

The twin-yoking of tranquillity and insight · the buoyant float, the very bottom, the far shore → the Stage of Meditative Equipoise (Stage 06) · the waist-boat of cluster four and the great sea of cluster nine; work-to-be-done accomplished → the three trainings of the Intent-Purport Verses (11-02). For the doctrinal exposition, see the Exposition.

The Body-Meaning Verses, Segment Twelve · five verses (the first four and a half verses chant of toilsome labor · with three question-and-answers). The World-Honored One narrates his own crooked road on the path.

In one line: The "Toilsome Labor" segment is the World-Honored One's self-narration — the "valiant vigor subsumed under non-means" of his six years of former austerity bought only growing feeble → coming to a halt → being carried adrift (bowing to the wrong outsider teachers Uddaka and Āḷāra); only at the seat of awakening, letting go of toilsome labor and seeking the right Dharma without complacency, did he — with no teacher, spontaneously — cultivate the thirty-seven factors of awakening and realize supreme, right, and full awakening, being named the Greatly Awakened One.

Three Points of the Eye

1. The four lines of toilsome labor (the Buddha's self-narration): toilsome labor (non-means austere vigor · suffering hardship for nothing) → growing feeble (wrong means, wholesome dharmas fall away) → coming to a halt (letting the wrong means come to rest) → being carried adrift (seeking out a further teacher · the neither-perception-nor-non-perception concentration of Uddaka / the nothing-whatever concentration of Āḷāra · following along and observing, and carried off by the concentrative states). What runs counter to this = the bright class.
2. The turning at the seat of awakening: seated on the seat of awakening, casting away the non-means vigor → wholesome dharmas grow → no complacency, no halting · searching onward for the surpassing → seeking out no further outsider teacher, with no teacher, spontaneously cultivating the thirty-seven factors of awakening, realizing supreme, right, and full awakening, named the Greatly Awakened One. The key = the problem lies in "non-means," not in vigor.
3. Two "four lines" that bear it out: nirvāṇa's no-reliance-no-abiding, the four causes (relying on the applied thought of greedy relishing → indolence → abiding in the portion of an ordinary being → going along with the stream of birth-and-death and carried adrift; reversed, one crosses) · the four lines of falling away from the attainment of the cessation of perception and feeling (having attained the attainment of cessation, then heedless · abiding much in perception and feeling and not abiding in the cessation of perception and feeling → falling away · sinking to the cause for arising in a lower ground). What is attained can still fall away · let the direction slacken by a hair, and one drifts.

Appended · Pointers

Non-means austerity = toilsome labor → Segment One, keep clear of the extreme of self-mortifying austerity (11-03-01) · the middle way; the cessation of perception and feeling → the Stage of Meditative Equipoise (Stage 06); with no teacher, spontaneously, the factors of awakening → the Bodhisattva Stage (fasc. 35+). For the doctrine set out in full, see the Exposition.

Section thirteen of the Body-Meaning Verses · three verses (occasioned by the heavenly maiden's question · one-and-a-half verses of question, one-and-a-half of answer). The heavenly maiden asks the solitary-dwelling monk, "Why do you not consort with others?"

In one line: The "What Is Attained" section vindicates dwelling alone — it is not being solitary-and-aloof with some design, but to have already "attained the matter" (the matter of the śramaṇa-fruit, transcending birth-and-death · subduing the demon-army of fine form / the matter of the noble supernormal powers, realizing the eight liberations · dwelling at ease in the present state), the heart at peace, dwelling alone and receiving excellent ease; the difference between true peace and false lies in "whether or not one sees the four truths," and only one who has realized the absorption of the eight liberations and departed from the relish of craving is the inward peace of the ultimate truth.

Three Points of the Eye

1. Two kinds of attaining the matter: ① the matter of the śramaṇa-fruit (transcending the great suffering of birth-and-death · crushing the demon-army of fine form) ② the matter of the noble supernormal powers (realizing the eight liberations · reflecting in stillness · dwelling at ease in the present state · dwelling alone and receiving excellent ease). This verse's intent sets forth the matter of the noble supernormal powers — cultivating by the ten totalities, the concentration on the totalities becomes pure, liberation becomes pure, the noble supernormal powers are accomplished → "my matter is accomplished," the matter of the śramaṇa-fruit is brought to fulfillment, a true śramaṇa.
2. Knowing the four truths = disgust-and-censure toward the towns and their society: toward the towns and their society one knows the origin (the cause and condition giving rise to desire = arising) · the danger (impermanent, manifold suffering, changing and decaying = suffering) · the escape (the subduing of desire-and-greed = cessation) · the practice that tends toward escape (the noble eightfold path = the path). The ancient masters: the origin = arising · the latter three = suffering, cessation, path — the knowledge of the four truths, in due order.
3. True and false inward peace: the one who does not see the four truths circulates among the towns yet fancies himself at peace · and turns about to slander the one who has realized the absorption of the eight liberations → he is not capable of seeing well, knowing well, examining well, penetrating well (false). Enjoying the joy of desire / delighting in mixed abiding is not the inward peace of the ultimate truth; realizing the absorption of the eight liberations and departing from the relish of craving = the inward peace of the ultimate truth (true).

Appended · Pointers

The eight liberations · the ten totalities → the Stage of Meditative Equipoise (Stage 06); the knowing of the four truths → section nine (11-03-09) · the Intent-Meaning Verses (11-02). For the opening-out of the meaning, see the exposition.

The great tail-piece of the Body-Meaning Verses · forty-four verses and a half · divided into twenty-seven sub-sections (so judged by the ancient masters; "because it sets forth and displays the profound principle, it is named the Discourse"); at the end it gives the summary-verse uddāna (嗢拕南) gathering the whole Body-Meaning Verses (the fourteen kinds: ill-spoken, greed, flowing, dread, kinds, and pool, flowing, greed, toil, gaining, the meaning, the discourse — fourteen).

In one line: The "Discourse" cluster is the summation of the Body-Meaning Verses and of the three sets of Reflection-Stage verses — beginning with "all formations are impermanent" and ending with "no longing for the past" (the verse of the worthy and good), its twenty-seven topics like a miniature anthology of the whole Dharma, threaded through with impermanence · karma and its fruit · discipline and wisdom · the mind-consciousness through the three times · the arhat · nirvāṇa.

Three Points of the Eye

1. Head and tail on a single line (impermanence → the seven-buddhas' common precept): the opening "all formations are impermanent, subject to the law of arising and ceasing; because they arise and cease, their stilling is bliss" (the grasping aggregates through the three times · their stilling is bliss · matched with right view / dependent origination / the two truths of suffering and its cessation / the three gates of liberation); sub-section 20, "do no manner of evil … this is the holy teaching of the buddhas" (the seven-buddhas' common precept · upholding the good in three respects · subduing the mind in three respects · not held in common with others) echoes the first cluster's "do no evil."

2. The mind-consciousness through the three times = the Consciousness-Only landing-point: mind = mentation = consciousness. "Travels far" = the past consciousness (no agent, flowing on through birth-and-death) · "travels alone · bodiless" = the present consciousness (turning one at a time · the defilement-substance not established as real) · "sleeps in a cave" = the future consciousness (dwelling in the four stations of consciousness, having the latent proclivities). Summary of the sense: for a long time in the past defiled, without an agent · in the present, in each instant, intrinsically pure · in the future defiled or pure according to heedlessness or heedfulness — the very same backbone as the Ultimate-Meaning Verses' "formerly it had no defilement 〔…〕 in its ultimate nature, pure." The Tathāgata's Dharma-body (sub-section 10): to see the Buddha in the ultimate way is certain · to see in the conventional way is not certain.

3. Similes densest · Maitreya's question · closing on the verse of the worthy and good: the turtle drawing in its shell · the chick breaking its shell · the city of the mind (bone-walls, sinew and flesh · occupied by greed, hatred, and pride) · the bird flying through the empty sky and leaving no track · the head of the venomous snake · the topped palmyra · the water-drop on the lotus leaf; the question-and-answer of mindfulness-and-wisdom and name-and-form in sub-section 25 = asked by Ajita in the Pārāyaṇa Sūtra (= Maitreya · Kuiji 0105a14). Ending on the verse of the worthy and good (sub-section 27): no longing for the past · not seeking the future · contemplating impermanence and not-self in the present — even for a single day and a single night, "this too is worthy and good, foremost among the worthy and good; know that it surpasses all the rest of the holy life whatsoever."

Appended · Guidance

The mind-consciousness through the three times · intrinsically pure, defiled by adventitious dust → the Ultimate-Meaning Verses' defiled mentation (11-01) · the Cheng Weishi Lun on mind, mentation, and consciousness; the seven-buddhas' common precept → the Body-Meaning Verses' first cluster "do no evil" (11-03-01); the similes of the turtle's shell / birth-from-the-egg · the true bhikṣu of five branches → the Stage of Meditative Equipoise (Stage 06) · the Śrāvaka Stage. For the doctrinal exposition, see the Exposition.

The last of the three-wisdoms stages (hearing → reflection → cultivation) · the master outline of the wisdom of cultivation. One stage that gathers a whole road of practice.

In one line: The Stage of Cultivation gathers the whole road into a single stage — under the four loci (the locus, causes-and-conditions, yoga, and fruit of cultivation) it gathers the seven branches; from the stock-taking of the provisions, "I was born a human being," through the antidotes of tranquillity and insight and the three categories of worldly concentration, into the direct realization of the holy truths, on to the adamantine-like concentration cutting off the last, subtlest obstruction to exhaustion and realizing the utterly pure path and fruit — "there is nothing more remaining, nothing higher, nothing more surpassing."

Three Points of the Eye

1. The four loci gather the seven branches; one map gathers all. The perfection of birth = the locus of cultivation (the foundation) · hearing the true Dharma / having nirvāṇa as the foremost / the maturing of the liberation-ripening wisdom = the causes-and-conditions of cultivation · the cultivation of the antidotes = the yoga of cultivation · the two purities, worldly and world-transcending = the fruit of cultivation. The treatise states the pairing itself 〔this treatise, fasc. 20 · Dunlun T1828 0426a16〕. To read this one stage is to hold in hand a condensed, whole map of the path of cultivation.

2. Cultivation counteracts "the obstruction of this moment, this position." The three positions (householder / renunciant / secluded, quiet dwelling) each have their obstruction, each paired with its antidote — the perception of impurity counteracts craving · the perception of impermanence counteracts affection · the perception of light counteracts darkness. The worldly purity = the three categories of concentration (attaining concentration 〔the not-yet-arrived concentration〕 → the perfection of concentration 〔the fundamental meditative absorption〕 → mastery of concentration 〔far removed from the secondary afflictions · the twenty-two characters〕). This stage uses its own words; it does not set up the names "the seven attentions" or "the objects for purifying conduct" (those being the establishment of the Śrāvaka Stage as it opens the matter out widely — for side-consultation only, not to be poured back in).

3. The gate beyond the world lies in "entering the direct realization of the holy truths." One grows disenchanted with the "realm of idle proliferation" (the worldly purity) and enters the "realm free of idle proliferation" (the world-transcending purity); the five causes and twenty characters hold the mind. The subtle point within: the "subtle conceit 'I' that turns along interruptedly and uninterruptedly" that is cut off, Kuiji judges to be the innate self-grasping concurrent with the sixth consciousness and with the seventh consciousness 〔T1829 0108c09〕; here this stage's path of cultivation joins with the transformation of the basis in the consciousness-only paths of seeing and cultivating. It ends with the adamantine-like concentration (this stage's sole living simile) reaching the ultimate, cultivated to perfection.

Consciousness-Only · Common Track (appended · a pointer)

This stage inclines toward the śrāvaka's common track of the path of cultivation; the consciousness-only meaning is light but anchored: the images of tranquillity and insight are what consciousness-only manifests 〔Saṃdhinirmocana T676 0698b01〕 · the subtle conceit "I" matched to two consciousnesses 〔T1829 0108c09〕 · the gradual sequence of the five positions awakening to and entering consciousness-only 〔Cheng Weishi Lun T1585 0048b11〕. The opening of the doctrine, and the detail of the ten turnings / twenty characters / sixteen kinds of cultivation, are all found in the Exposition and the Apparatus.

The first step of the śrāvaka path does not ask "how to practice"; it first asks "who can succeed, and on what?" The Stage of Lineage's answer is a single phrase, "natural endowment": the capital is a single innately-possessed uncontaminated seed — possessed from the start, yet showing itself only when it meets conditions.

In one line: The Stage of Lineage sets up the "root" of the śrāvaka path through four sub-headings (the intrinsic nature of lineage · its establishment · the characteristics 〔of one who dwells in lineage〕 · the person 〔who dwells in lineage〕) — an uncontaminated seed attained as a natural endowment and lodged in the single continuum of the store consciousness, the mental element, possessed from the start and not cultivated into being; yet what is possessed from the start must await the excellent and inferior conditions to show itself. Lacking the conditions, one has the dharma of nirvāṇa yet does not realize it for eons; having no lineage, the craving for the store consciousness binds throughout, and the buddhas cannot rescue.

Three Points of the Eye

1. The intrinsic nature of lineage = the uncontaminated seed attained as a natural endowment. The one who dwells in lineage "has a seed-dharma, because it is present and existent," adhering to the support, subsumed under the six sense-fields, transmitted onward from beginningless time, attained as a natural endowment 〔T30 0395c〕; its distinct names are seed / element (dhātu, the sense of cause) / nature (svabhāva, the sense of intrinsic substance) 〔Dunlun T42 0430c02〕. "It falls within a single continuum" — the ancients judge it "falls solely within the single continuum of the store consciousness, the mental element" 〔Dunlun T42 0431a15〕: at its opening the Śrāvaka Stage already shows the skeleton of the store consciousness. Possessed from the start, not cultivated into being (the simile of a woman able to bear a child yet with no fetus in her body 〔T42 0430c10〕); as to whether the innately-possessed seed is really existent, the ancients differ — Jing and Tai allow it, Nanda does not — and the Notes only records and does not adjudicate.

2. What is possessed from the start must await conditions, and shows itself only when they are complete. Having lineage yet flowing on for eons is by four causes and conditions (being born into an unfree state · the fault of heedlessness · wrong understanding-and-practice · the fault of being obstructed) 〔T30 0396a〕; the condition for nirvāṇa is of two — the excellent condition = the voice of another dominant in the true Dharma + inward attention in accord with principle; the inferior condition = self-perfection · other-perfection · the desire for wholesome dharmas · right going-forth · the discipline of moral restraint · the discipline of the faculties · knowing the right measure in food · the yoga of wakefulness · dwelling with right knowing · delighting in seclusion · the purifying of the hindrances · relying upon meditative concentration (a miniature blueprint of śrāvaka practice, from gaining a human body to entering the four absorptions) 〔T30 0396a–0397a〕. The nature-seed (this gate) → the cultivation-seed (the Stage of Entry) 〔Dunlun T42 0430c15〕.

3. The presence or absence of lineage, and its distinctions. By "the six marks of no lineage" the characteristics of one who dwells in lineage are set off by contrast — the first mark = the craving for the store consciousness binds throughout all kinds, and the buddhas cannot rescue (the icchantika); a signal mark = false going-forth, "like the foul and filthy snail born in the water, uttering a conch-tone and coursing in the coursing of a dog" 〔T30 0398a–b〕. The one who dwells in lineage is further divided into three progresses (dwelling / entered / emerged) and the distinctions of faculties (soft, middling, sharp) · coursing (greed, hatred, delusion) · far and near · ripened · purified 〔T30 0398c–0399b〕 — the divide lies not in the presence or absence of the seed, but in meeting the condition and giving rise to practice.

Appended: This gate clarifies the nature-seed; the setting-in-motion of the cultivation-seed is seen in the Stage of Entry; the Section on Ascertainment's Śrāvaka Stage further ascertains the distinctions of lineage by "the various elements and natures" 〔T30 0669b〕, and the Cheng Weishi Lun carries this forward, opening the two lineages of the naturally-abiding and the accomplished-through-cultivation 〔T31 0048b〕. The scriptural teaching of the fixed and unfixed lineage and the difference of the five vehicles (the Saṃdhinirmocana's "one fine and pure path · there is only one vehicle" as a statement of hidden intent, plus the śrāvaka wholly bound for quiescence and the śrāvaka who turns toward awakening 〔T16 0695a–b〕) is merely transmitted as the sūtra's word, without further adjudication. The opening-out of the doctrine is seen in the 〈Exposition〉.

The Lineage Stage says the seed is "there from the outset," yet why it does not set going; the Entry Stage takes it up, saying how that seed is "set going" onto the path. The point of the eye: the Lineage Stage = the lineage of nature, the Entry Stage = the lineage of practice — one and the same seed there by its very nature, kindled only upon meeting a Buddha and hearing the Dharma.

In one line: The Entry Stage, under four gates (the intrinsic nature of entry · its establishment · the marks 〔of those who have entered〕 · the persons 〔who have entered〕), establishes the "setting going" of the seed — the one who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature, upon a Buddha's arising in the world, upon seeing a Buddha and hearing the Dharma, gains the five matters of right faith / upholding the pure precepts / taking on much learning / increasing generosity / softening the views (this is the lineage of practice), and along the "way (the seven means) · road (the eightfold path) · right course (the contemplation of the four truths)" advances turn by turn to the body of the final existence; it sets up the timetable of the six classes of person and of three births and seven existences, and by the figure of "the insect born in honey" verifies the mark of entry as "abiding by nature."

Three Points of the Eye

1. Entry = the seed set going (the lineage of nature → the lineage of practice). The one who abides in the lineage, in whom the seeds of nirvāṇa are constituted by their very nature (a recalling of the preceding Lineage Stage, the lineage of nature), "if, at that time, a Buddha has arisen in the world … hears the Dharma from them," gains right faith and the other five matters — this is the very substance of the Entry Stage = the lineage of practice 〔Dunlun T42 0432b25–b27〕; the contaminated births produce the seven means before the path of seeing, the uncontaminated births produce the uncontaminated conduct of the path of seeing. Why it is named entry — "the way means the path of the seven means, the road means the eightfold right road of the factors of the path, the right course is the contemplation of the four noble truths" 〔T42 0432c07〕, serving in turn as one another's supporting cause, each later stage more excellent, up to the body of the final existence 〔T30 0399b〕.

2. The six classes of person · three births, seven existences. All who enter are subsumed under six positions — capacity · accomplished in the lower / middle / higher grade of wholesome roots · the final means · arrived at the final consummation 〔T30 0400a–b〕 (the final means subsumes stream-entry / once-returning / non-returning; arrived at the final consummation is the arhat) = the full map of śrāvaka cultivation-and-realization. Attaining final nirvāṇa has no fixed measure; even the fastest must "pass through three births" (Dunlun's matching: first birth the five settling contemplations and the foundations of mindfulness · second birth warmth, summit, acceptance · third birth the supreme worldly dharma and entry into the path of seeing 〔T42 0432c28–0433a08〕), and one who dies midway passes through at most seven existences.

3. The verifying marks of entry (the honey-insect figure · the eight marks). One who has entered, toward a well-proclaimed Dharma "delights by nature to abide," and toward a badly-proclaimed Dharma "very quickly casts it off and turns back" — like the insect born in honey placed into the finest honey / into strong vinegar, like one who loves sense-pleasures placed among excellent pleasures / into mire — "sustained by the force of the fine and wholesome causes of former lives" 〔T30 0400c–0401a〕 (this figure is the treatise's own; the ancient masters give no gloss). The eight marks further include: bristling with hair on end and weeping at the recollection of the Buddha, Dharma, and Saṅgha · fierce conscience and shame · desire and delight in the wholesome Dharma · firm giving-rise · thin in dust and grime · skillfully storing and protecting the mind; the lower grade "has gaps" → the higher grade "is without gaps · already well purified." The World-Honored One, with a hidden intent, spoke that "right view of the higher grade, though passing through a thousand births, does not fall into an evil destiny"; Dunlun glosses this as the non-analytical cessation of the evil destinies 〔T42 0433a09〕.

Supplementary note: For the Entry Stage, Kuiji's Concise Compendium lacks a gloss (the transcription skips from the Lineage Stage to the Deliverance Stage), while Dunlun's Notes gives a dedicated gloss 〔T42 0432b23–0433a22〕. The three joints of the śrāvaka path: the Lineage Stage speaks of the seed's "being," the Entry Stage of its "moving," the Deliverance Stage of its "completion." For the opening of the doctrine, see the ⟨Exposition⟩.

The Stage of the Lineage spoke of the seed's "being," the Stage of Entry of its "stirring"; the Stage of Deliverance speaks of how it "comes to be": there are two roads out of the three realms, the mundane and the supramundane, and to walk either you must lay in provisions. The first of the provisions is restraint by the precepts. The point of the eye: the precepts are the base of concentration, wisdom, and liberation (the chain of the precepts' fruit).

In one line: The Stage of Deliverance proceeds toward freedom from desire by two paths — the mundane path (disgust for the lower, delight in the higher · freedom from desire layer by layer · suppressing but not cutting off) and the supramundane path (knowing the four truths as they really are · himself freed from bondage, himself liberated · cutting off forever and passing beyond the three realms) — and cultivates the fourteen gateways of provisions for the two paths; this fascicle, from the fourth gateway restraint by the precepts onward, distinguishes the precepts' fivefold modes, the three natures of the precepts (the deliverance nature ＝ the higher discipline training · the site of support for what goes before for the higher mind and wisdom), the ten losses, and the six alternative names of śīla with their figures, and closes by using the "chain of the precepts' fruit" (the precepts pure → non-remorse → gladness → joy → pliancy → bliss → concentration → knowing-and-seeing as it really is → disenchantment → freedom from defilement → liberation → nirvāṇa) to display the precepts as the base of concentration, wisdom, and liberation.

Three Points of the Eye

1. Deliverance's two paths ＋ the fourteen gateways of provisions: the mundane path ＝ contemplating the lower ground as coarse, the higher as calm, freedom from desire on up to neither-perception-nor-non-perception (in common with the ordinary and the noble · the afflictions suppressed but not cut off); the supramundane path ＝ knowing the four noble truths as they really are, himself freed from bondage and himself liberated throughout all the phenomena to be abandoned by seeing and by cultivation across the three realms (the ancient masters judging the uninterrupted path / the path of liberation 〔Dunlun T42 0433a28 · Kuiji T43 0110a17〕· cutting off forever and passing beyond the three realms). The provisions for the two paths, fourteen gateways: the first three (self- and other-completeness · the aspiration for the wholesome Dharma) have already been distinguished among the inferior conditions of the Stage of the Lineage, so this fascicle begins from the fourth gateway, restraint by the precepts 〔T30 0401c–0402a · Dunlun T42 0433b04〕.

2. Restraint by the precepts' fivefold weight · the three natures of the precepts · the ten losses: the distinguishing-of-three, fivefold ＝ dwelling in the full precepts · being well able to guard the restraint of the individual liberation (only in dependence on the bhikṣu) · fullness of comportment · fullness of the domain of conduct (keeping far from the five places-that-are-not-a-domain-of-conduct) · seeing great dread in the slightest fault ＋ receiving and training in the training-precepts (the augmentation upon others / the augmentation upon oneself). The three natures of the precepts ＝ receiving-and-upholding · deliverance (the restraint of the individual liberation ＝ the higher discipline training · cultivating the higher mind and wisdom · the site of support for the ultimate deliverance) · cultivating 〔T30 0403c〕. The ten losses ＝ evil receiving · being sunk-down · being floating-scattered · negligence · wrong vows · loss of comportment · loss of pure livelihood (wrong livelihood deceitfully displayed) · falling into the two extremes (extreme pleasure / self-mortification · ten kinds of self-mortification) · being unable to bring deliverance · ruin of what was received (the snail, the sham śramaṇa); the last two the World-Honored One separately calls "the hardship of śīla" 〔Dunlun T42 0433c19〕.

3. The chain of the precepts' fruit · the six alternative names of śīla with their figures: the first of the ten merits ＝ "on beholding of oneself that the precepts are pure one attains non-remorse → gladness → joy → pliancy → excellent bliss → the mind concentrated → knowing-and-seeing as it really is → disenchantment → freedom from defilement → liberation → nirvāṇa" 〔T30 0405a〕 — the precepts are the engine of concentration, wisdom, and liberation. The six alternative names of śīla each matched with a verse · four questions-and-answers yielding four figures: the root (the great earth sustaining plants and trees) · the adornment (marvelous on old and young alike) · the anointing fragrance (sandalwood dispelling heat) · the wafting fragrance (heard everywhere down and upwind) · excellent conduct · restraint 〔T30 0404a–b〕. It further cites the verse the World-Honored One spoke for Rāhula · contemplating the three actions of body, speech, and mind 〔T30 0404c〕.

Note: restraint by the precepts ＝ the extended cultivation of the precept-branch among the "inferior conditions" of the Stage of the Lineage. Kuiji's Concise Compendium re-emerges at the Stage of Deliverance (skipping over the Stage of Entry) · glossing the surface layer of the distinguishing-of-three of restraint by the precepts; the brief meaning's three characteristics · the three natures of the precepts · the ten losses · the six verses figure by figure · the Rāhula verse · the ten merits the Concise Compendium does not gloss one by one (a selective transcription), their meaning resting on the treatise's own statement, while Dunlun's Notes glosses them specifically 〔T42 0433a23–0434a04〕. For the doctrinal exposition, see the 〈Exposition〉.

The restraint of discipline guards body and speech; what these two items guard is the "faculty-gates" and "food and drink." The eye: guarding the faculties has a difference of "subduing" and "cutting off" — being able to press down the present activity (enwrapment) is not the same as being able to uproot the seed (the latent proclivity); and even in eating, one is to hold the thought as of the flesh of one's child, eating it into the medicine for continuing life and cultivating the path.

In one line: The restraint of the faculties guards the six faculty-gates (not grasping the mark · not grasping the accompanying features · guarding the mind with mindfulness so as to block affliction at the place where it is "about to arise" · coursing in the position of equanimity), and is divided into two kinds — that of the power of discernment (subduing enwrapment · not uprooting the latent proclivity · the path of provisions / the path of subduing) and that of the power of cultivation (brushing away the latent proclivity · the stage of freedom from desire / the path of cutting-off): subduing the present activity is not the ultimate, only uprooting the latent proclivity forever is cutting-off; moderation in eating contemplates the three perils of material food, eats with the thought as of the flesh of one's child, and eats for the sake of taking up the holy life, not for wanton play or intoxicated indulgence (the six for-the-sake-ofs · balanced eating).

Three Points of the Eye

1. Restraint of the faculties = guarding the six faculty-gates: not grasping the mark, not grasping the accompanying features (not the not-seeing, not-hearing, but having looked and listened, not giving rise upon the mark to greed and anger); "grasping the mark" = eye-consciousness grasping the general mark, "grasping the accompanying features" = the subsequently-arising discriminating mental consciousness giving rise to greed, anger, delusion 〔T30 0406c〕. Guarding the mind with mindfulness = spontaneous eye-consciousness → discriminating mental consciousness "investigating and deciding," at the place of "about-to-arise 〔defilement-or-purity〕" blocking with right mindfulness 〔Dunlun T42 0434a18〕; causing the mind to "course in the position of equanimity" (wholesome / indeterminate equanimity · Master Bei's gloss 〔T42 0434b02〕).

2. The two kinds of restraint of the faculties (subduing / cutting off · the doctrinal eye): the power of discernment subsumes = causing the "enwrapment" of affliction (the present activity) to arise and be present no more, yet unable to cut off and uproot the "latent proclivity" clinging to and adhering to its basis (Dunlun = the path of subduing · subsumed under the path of provisions); the power of cultivation subsumes = the latent proclivity too able to be cut off and uprooted forever (Dunlun = the path of cutting-off · subsumed under the stage of freedom from desire) 〔T30 0407a · Dunlun T42 0434b23, "the power of discernment subdues the enwrapment but does not stir up the latent proclivity; the power of cultivation subdues the present activity and further brushes away the latent proclivity"〕. Subduing the present activity is not the ultimate, only uprooting the latent proclivity forever is cutting-off — pointing toward what concentration and wisdom cut off.

3. Moderation in eating = transmuting desire into medicine: contemplating the three perils of material food (enjoyment = food turned to the filthy mark of vomit · transformation = becoming blood, flesh, and feces and giving rise to the various illnesses · seeking = the six sufferings of hoarding / guarding / ruining-what-is-dear / insatiability / non-mastery / evil conduct) 〔T30 0408a–0409a〕; the thought as of the flesh of one's child in eating material food (only to continue life and requite the donors' kindness · with not the least craving for taste) · the simile of the moon in going to the donor's house (the moon, cool and refreshing, benefits the donor · Dunlun citing the Nirvāṇa-sūtra's gradual increase of wholesome states 〔T42 0434c19〕). Not for wanton play (the greed for desires and lascivious license) / intoxicated indulgence (martial contests · freedom from illness, youthful vigor, long life) / adornment and beautification, but for the "six for-the-sake-ofs" (dispelling hunger and thirst · taking up the holy life · cutting off the old feeling · causing that a new feeling shall not arise · nourishing strength and ease, faultlessly and at ease) 〔T30 0410c〕; balanced eating = not too little / too much / unfit / undigested / defiled.

Appended note: these two items inherit the restraint of discipline as the provisions of inner guarding; the two kinds of restraint of the faculties (subduing enwrapment → brushing away the latent proclivity) point toward the later concentration and wisdom that cut off the latent proclivity. Kuiji's Concise Compendium transcribes only highly selectively (only the mind-restraint's "grief in place of suffering" · the "cutting off the old feeling" as "cutting off the upper feeling / the suffering-feeling" 〔T43 0109c29 · 0110a02〕), the rest of the Concise Compendium having no dedicated gloss; Dunlun's Notes gives a dedicated gloss 〔T42 0434a06–0435b02 · including Masters Bei / Jing / Tai / Tai-Kuiji-alike / the citation of the Nirvāṇa-sūtra〕; the thought of a child's flesh the treatise establishes on its own, with no ancient-master gloss. The doctrinal unfolding is found in the 〈Exposition〉.

After guarding the faculties and moderating food, these two gates push practice into sleep and everyday deportment: even sleeping is practice (the yoga of wakefulness), and every movement is done with right knowing (dwelling with right knowing). The point of the eye: seated meditation's "back-turned mindfulness" faces toward nirvāṇa, turning the back on birth-and-death; in sleep, lie on the right side like the lion-king.

In one line: The yoga of wakefulness purifies and cultivates the mind through day-and-night walking meditation and seated meditation (walking meditation removes the sloth-and-torpor hindrance; seated meditation removes the remaining four hindrances by the contemplation of the impure / loving-kindness / settling the mind within / attention in accord with principle); in the middle watch one lies on the right side like the lion-king (the four skillful means; sleeping alertly like a wild deer); in the last watch one wakes swiftly (the four kinds of right course of action: not forsaking the wholesome · lying down in season · sleeping with a mind free of defilement · rising in season); and seated meditation's "back-turned mindfulness" is the mind facing toward nirvāṇa, turning its back on birth-and-death. Dwelling with right knowing pushes the guarding out to nine kinds of deportment (going-and-returning · looking-and-gazing · bending-and-stretching · bearing robe-and-bowl · eating-drinking-chewing-tasting · walking-standing-sitting-lying · being awake · speaking-and-silence · dispelling fatigue in sleep), each done with right knowing; and its "silence" gate's nine mental abidings plus insight are the preliminaries to serenity and insight.

Three Points of the Eye

1. The yoga of wakefulness = not craving slumber through day and night: by day / in the first watch, walking meditation and seated meditation; in the middle watch, lying on the right side; in the last watch, waking swiftly 〔T30 0411c〕; the condensed sense is the four kinds of right course of action 〔T30 0413b〕. Walking meditation chiefly counteracts sloth-and-torpor (the perception of light · recollection of the Buddha, Dharma, Saṅgha, discipline, generosity, gods · reproaching sloth-and-torpor); seated meditation chiefly counteracts the remaining four hindrances. Back-turned mindfulness = "the mind attaining nirvāṇa · mindfulness seeking to transcend the world · turning its back on birth-and-death"; the ancient masters cite the Vajracchedikā-prajñāpāramitā's "abiding in face-to-face mindfulness" 〔Dunlun, T42 0435b23; Kuiji, T43 0110b12〕.

2. Counteracting the five hindrances + the lion-king manner of lying: in seated meditation, removing desire by the contemplation of the impure (the nine aspects: the bluish-discolored … the chained skeleton) · removing ill will by the mind conjoined with loving-kindness (pervading measureless worlds) · removing restlessness by settling the mind within · removing doubt by attending in accord with principle to past, future, and present, "seeing only that there are phenomena, knowing the conditioned as conditioned and the unconditioned as unconditioned · impermanent, suffering, empty, without self" 〔T30 0413a; the contemplation of no-self tending toward the path of seeing〕 (the ancient masters' two ponderings: asking the substance / the cause of the phenomenon 〔Dunlun, T42 0436a〕). Three higher [factors] (Dharma / self / world). Sleep = lying on the right side like the lion-king (brave and fierce; the body without agitation, the mindfulness without lapse, the sleep not overly heavy, seeing no evil dreams; unlike a ghost face-down / a god face-up / one given to lusts on the left side 〔Dunlun, T42 0436b03〕) · the four skillful means of lying (perception of light / right mindfulness / right knowing / the perception of rising set in mind) · sleeping alertly like a wild deer.

3. Dwelling with right knowing = every deportment is a training-ground: the nine deportments (going-and-returning · looking-and-gazing · bending-and-stretching · bearing the saṅghāṭī, robe, and bowl · eating-drinking-chewing-tasting · walking-standing-sitting-lying · being awake · speaking-and-silence · dispelling fatigue in sleep), each done with right knowing = knowing well the own character / what befits / the fitting time / as befits 〔T30 0413c–0414a〕. Approaching the donors' households after the likeness of the moon (the moon brings the donor the benefit of coolness 〔Kuiji, T43 0111b18〕) · what should be observed (the aged, the diseased, a corpse) versus what should not be looked at (music, women, beautiful forms) · the robes worn evenly and trim (not like an elephant's trunk / a dragon's head / a heap of beans / a tāla tree · the five houses' differing glosses 〔Dunlun, T42 0437b〕). The condensed sense: the five undertakings in walking (body / eye / limbs / robe-and-bowl / food-and-drink) · the five undertakings in dwelling (body / speech / mind / day / night) · the four undertakings across walking-and-dwelling; the "silence" gate's nine mental abidings (settling the mind within … holding-in-equipoise) plus insight = the preliminaries to serenity and insight 〔T30 0416b〕.

Note: The yoga of wakefulness inherits knowing-the-measure-in-food (regulating sleep) · counteracting the five hindrances inherits the restraint of the faculties (guarding the mind). Dunlun's Record of the Treatise 〔T42 0435b03–0437c13〕 and the twenty-fourth-fascicle excerpt of Kuiji's Concise Compendium 〔T43 0110b02–0112a27〕 are both detailed (back-turned mindfulness cited from the Vajracchedikā-prajñāpāramitā; the robe-deportment of elephant's-trunk, dragon's-head, bean-heap, and tāla tree given the differing glosses of five houses — the Tripiṭaka-master Xuanzang / Jing / Tai / Kuiji / Vinaya-master Xuan). The variant graphs 覺寤 / 悎寤 stand side by side. For the doctrinal exposition, see the 〈Exposition〉.

Discipline, faculties, food, sleep, and clear comprehension are all in place; these last six gates round the provisions off to completeness: good friend · hearing · reflecting · freedom from obstruction · giving · the adornments of the ascetic. The point of the eye: the "four principles" (四道理) of reflecting on the right Dharma (how to think about the Buddha-dharma so that it does not go astray), and the ascetic whose whole body of virtue is arrayed as ornament.

In one line: The last six gates of the provisions of the two paths gather up the path of deliverance — good friendship (eight conditions + five things done for a person · able to display the three miracles) · hearing the right Dharma (the twelvefold teaching · the three baskets) · reflecting on the right Dharma (keeping away from the six matters not to be reflected upon · by the two modes of enumeration and weighing · with the four principles 〔dependence · activity · establishment (three means of knowledge) · the nature of things〕 as the true contemplation of reflective wisdom) · freedom from obstruction (three obstructions: to preparatory effort / to seclusion / to quiescence = the twofold obstruction to tranquillity-and-insight) · cultivating the giving that is generosity (six questions · the provision of merit) · the adornments of the ascetic (the virtues of fourteen gates · the dhūta severing three sorts of greed 〔the wool-and-cloth simile〕 · adorning oneself with virtue, radiance shining everywhere); the Stage of Deliverance (the mundane / supramundane paths + the fourteen gates of the two paths' provisions) is by this point complete, and the First Yoga-Station is finished.

Three Points of the Eye

1. Good friendship (eight conditions + five things done): the eight conditions = abiding in the restraint of the precepts · being possessed of much learning · being able to have something realized (the perceptions / four meditative absorptions / four formless [attainments] / four immeasurables / four fruits / five superknowledges / eight liberations · the three miracles 〔spiritual power = the wheel of spiritual power / declaration = the superknowledge of others' minds / instruction = the superknowledge of the exhaustion of the outflows · Dunlun, T42 0438b〕) · compassion · a mind that never wearies · endurance (reviled, he does not revile in return; angered against, he does not return anger; his fundamental nature undergoes no alteration) · freedom from fear · completeness of speech 〔T30 0417a–b〕. The five things well done = well admonishing and calling to account (five virtues · the three roots of what is seen, heard, and suspected) · well causing to remember · well instructing · well admonishing-and-warning · well expounding the right Dharma (first giving, discipline, birth in heaven · afterward the four noble truths).

2. Hearing and reflecting on the right Dharma · the four principles (the true contemplation of reflective wisdom · the doctrinal eye): hearing = the twelvefold teaching (sūtras … upadeśa) subsumed under the three baskets 〔T30 0418b〕. Reflecting = keeping away from the six matters not to be reflected upon (a self / sentient beings / the world / the fruit of karma / the state of the meditatively concentrated / the state of the buddhas) · by the two modes (enumeration = counting the phenomena out · weighing = according to the right principles). The four principles: dependence (depending on causes and conditions for arising · depending on names and phrases for designation) · activity (each with its own distinct activity) · establishment (the aggregates are impermanent, suffering, empty, without self · proved by the three means of knowledge: authoritative teaching / direct perception / inference 〔Dunlun, T42 0440b · the utmost teaching = the teaching that is utmost, whether inner or outer〕) · the nature of things (the fundamental nature is thus · it settles the mind) 〔T30 0419a–b〕.

3. Freedom from obstruction · giving · the adornments of the ascetic (the gathering-up of the provisions of deliverance): freedom from obstruction = the three obstructions (to preparatory effort · to seclusion · to quiescence = the obstruction to tranquillity-and-insight: the obstruction to śamatha 〔heedlessness · abiding in the wrong place · relishing concentration〕 · the obstruction to vipaśyanā 〔taking pleasure in self-exaltation, "I am born of a high clan … disdaining others" · distraction〕 〔T30 0420b · Dunlun, T42 0441a〕). Cultivating the giving that is generosity, six questions (who can give / to whom 〔those who suffer · those who have shown kindness · those who are dear · those who are honored〕 / with what / what mark / how / why · the provision of merit). The adornments of the ascetic, the virtues of fourteen gates (right faith · freedom from flattery · few sicknesses · vigor · wisdom · few desires · contentment · easy to support · easy to satisfy · the dhūta · dignified bearing · knowing the measure · the manner of a worthy and good person · the marks of the wise · endurance · gentleness · worthy goodness) · the virtues of the dhūta, the 12/13 practices severing three sorts of greed (the wool-and-cloth simile: unbeaten, it is matted together; once beaten and fluffed, soft and fit to be worked) · closed with the simile of the ornaments of adornment of the ascetic (adorning oneself with virtue · his virtue blazing · his radiance shining everywhere 〔T30 0421c–0423c〕).

Note: good friendship through adornment inherit discipline / faculties / food / sleep / clear comprehension as the total gathering-up of the provisions. The four principles and three means of knowledge → expounded at length in the Stage of What is Attained through Reflection (Stage 11); the twofold obstruction to tranquillity-and-insight → counteracted in the Stage of Meditative Equipoise (Stage 6). The ancient masters detail both: Dunlun's Notes 〔T42 0437c21–0442a23 · the three miracles and three wheels · the dhūta practices opened and folded across the schools — Jing / Kuiji / the Four-Part Vinaya / the Nirvāṇa / the Great Perfection of Wisdom Treatise · the six points of concord〕 · Kuiji's Concise Compendium, twenty-fifth fascicle 〔T43 0112a28–0113a16 · the utmost teaching vs. the words of the sages · felt robes〕. The Stage of Deliverance is complete; the First Yoga-Station is finished, and next comes the Second Yoga-Station. For the doctrinal exposition, see the 〈Exposition〉.

The First Yoga-Station spoke of the "path"; the Second Yoga-Station shifts to asking after the "person": the ones who walk the path — what kind of pudgala are they? The point of the eye: the twenty-eight persons are a single whole-course map of the śrāvaka's cultivation-and-realization; and the ground-stock of their afflictions is precisely the target that the next passage, "the object," sets out to counteract.

In one line: The Second Yoga-Station opens by setting out eighteen subjects (the person · establishment · the object · instruction · training · the dharmas conducive to training · ruin · yoga · attention · the yoga practitioner · doing · cultivation · fruit · the alternate names · the one who takes up the destinies · cause · the deeds of Māra · the fruitless), and directly expounds the first two — the twenty-eight classifications of the person (dull-and-sharp faculties → predominant craving, hatred, delusion, conceit, discursive thought / even-balance / thin-dust-nature → coursing-toward and abiding-in-a-fruit / following-through-faith and following-the-dharma / convinced-through-faith and arrived-at-seeing / body-witness → at-most-seven-returns / household-to-household / single-interval → the non-returner's five parinirvāṇas 〔in the interim · upon being born · without exertion · with exertion · flowing upward〕 → liberated-at-times / of-the-unshakable-dharma / liberated-by-wisdom / liberated-in-both-parts) and the establishment by eleven differentiations (faculties · assembly · practice · vow · mode of coursing · path-and-fruit · preparatory effort · concentration · birth · regression-and-non-regression · obstruction); once the "person" is made clear, only then does the object below have its target for counteracting.

Three Points of the Eye

1. The twenty-eight persons = the whole-course map of the śrāvaka path: the innate stock (faculties dull-or-sharp · the five predominances / even-balance / thin-dust-nature) marks the starting-point → toward-the-fruit (the four coursings-toward and four fruits · following-through-faith and following-the-dharma as the two roads before the path of seeing · at touching the fruit they change name to convinced-through-faith and arrived-at-seeing, one titled from the faith-faculty, one from the wisdom-faculty · the body-witness has gained the eight liberations but not yet exhausted the outflows) marks the advance → the non-returner's five parinirvāṇas (in the interim / upon being born / without exertion / with exertion / flowing upward) divide finely the realizing-through-undergoing-birth → the arhat's two contrasts (regression-and-non-regression = liberated-at-times / of-the-unshakable-dharma · obstruction-difference = liberated-by-wisdom 〔liberated only from the affliction-obstruction〕 / liberated-in-both-parts 〔liberated from the concentration-obstruction as well〕) mark the ultimate. One passage gathers in the whole — before and after the path of seeing, the desire and form realms, with-remaining-basis and without 〔T30 0424a–0426b〕.

2. The three similes of parinirvāṇa-in-the-interim + the vow can shift, the lineage cannot (the doctrinal eye): parinirvāṇa-in-the-interim = reaching parinirvāṇa in the intermediate-existence station, for which the treatise-text itself strikes three sparks in three degrees of speed — the tiny sliver of kindling-fire whose faint spark barely leaps up and dies / the lump-ingot of iron from which sparks flow and die out before falling / the hot iron from which sparks fall and die away before reaching the ground 〔T30 0425a〕 (the three similes are struck by the treatise-text itself; Dunlun and Kuiji do not restate them · Dunlun separately cites the Saṃyukta-Abhidharma-hṛdaya's three kinds of parinirvāṇa-in-the-interim, T42 0443a · recorded only). The differentiation of vow: the vow can be shifted and cast off · the lineage is determinedly unable to be shifted 〔T30 0426a〕 — inheriting the Stage of Lineage's "the natural lineage is inherently present"; the Śrāvaka Stage takes up only the person of the śrāvaka-vehicle vow and the śrāvaka lineage.

3. First establish the person, then counteract (opening onto the object below): the differentiation of practice finely delineates the marks of the five practitioners (the craving-practitioner smiles and is deeply attached to the goods of livelihood · the hatred-practitioner withered-and-dry, given to much hatred and envy · the delusion-practitioner dim-and-dull, using his hands in place of speech · the conceit-practitioner exalting himself and slighting others · the discursive-thought-practitioner drifting-and-flighty, fond of idle proliferation 〔T30 0424c–0425c〕 · the ancient masters' eye, "the object subdues the mind, and it is not that the mind is able to subdue the object," Dunlun T42 0444a / Kuiji T43 0113a); this fivefold practice-nature is exactly what the five mind-stilling contemplations of purifying practice in 13-02-02 counteract (the impure as the counter to craving · loving-kindness-and-pity to hatred · dependent origination to delusion · the differentiation of elements to conceit · mindfulness of breathing to discursive thought). The Tripiṭaka-master judges the eleven differentiations as "not exceeding nine" (assembly belongs to practice · the mode of coursing to path-and-fruit 〔T42 0444a〕).

Appended note: the person carries forward the persons accomplished by the First Yoga-Station (lineage · entering-in · departure); it opens onto the counteracting object below. The lineage that cannot be shifted → the Stage of Lineage (13-01-01); the concentration-obstruction of parinirvāṇa-in-the-interim / flowing-upward / the two liberations → the Stage of Meditative Equipoise (Stage 06). The ancient masters in two postures: Dunlun's Notes, fascicle six, latter part 〔T42 0442b03–0444b14 · the nine grades of severing-and-moistening for household-to-household · Tai citing Nanda / Śīlabhadra · the questions-and-answers of Xuanzang and Xing · the single-interval's Sanskrit ekavīcika · the collation of the counts of the person across treatises: the Abhidharma-samuccaya 27 / the Xianyang 29 / the Nyāyānusāra 27 · Master Juàn / the Tripiṭaka-master〕 glosses each person in detail; Kuiji's Concise Compendium, fascicle eight 〔T43 0113a17–0114a02〕 is largely without exposition (glossing only the seven-returns person / household-to-household and single-interval / liberated-at-times / the enwrapment-of-craving abiding in the body · declaring for himself that he abbreviates and does not gloss the even-portion and the thin-dust). The doctrinal opening-up is found in the 〈Exposition〉.

The prior unit made the "person" clear (the five modes of temperament); this unit compounds the "medicine" (the five settling-of-mind contemplations). The eye: the four images of the universal object = a map of tranquillity-and-insight; the four principles of the right contemplation of dependent origination; the sixteen excellent practices = the four foundations of mindfulness at the end of the counting of breaths (joining onto the factors of awakening in the following text).

In one line: The object opens into four sections (pervasive · conduct-purifying · skill · affliction-cleansing); this unit expounds the first two — the pervasive object (four images: endowed with discernment = insight / devoid of discernment = tranquillity, the nine abidings of the mind / the limit of the object = exhaustive-nature and such-as-it-is-nature / the consummation of what is to be done = the transformation of the basis, surpassing the image into direct perception; with the Revata Sūtra's "rest the mind upon a concordant object" appended) + the conduct-purifying five settling-of-mind contemplations (the impure treats greed 〔six impures · the corpse-changes of the charnel-road · treating the five greeds and the four licentious greeds〕 · loving-kindness treats hatred · the object-nature and dependent origination treat delusion 〔the four principles〕 · the differentiation of elements treats conceit 〔parting from the mark of the single unified〕 · mindfulness of breathing treats discursive thought 〔five cultivations: counting / penetrating the aggregates / dependent origination / the noble truths / the sixteen excellent practices〕). Medicine matched to sickness — receiving from before the faculty of the persons' five modes of temperament.

Three Points of the Eye

1. The five settling-of-mind contemplations = the antidote for the five modes (medicine matched to sickness · the plain text of the Revata Sūtra): The pervasive object cites the Revata Sūtra's signal "rest the mind upon a concordant object" — greedy temperament → the impure · hateful temperament → loving-kindness · deluded temperament → the object-nature and dependent origination · conceited temperament → the differentiation of elements · discursive temperament → mindfulness of breathing 〔T30 0428a〕. The ancient masters mark the treatment gate by gate (Dunlun T42 0446b–0447b). The six kinds of the impure (rotting-and-foul 〔inwardly the thirty-six things · outwardly from livid-blue to scattered-and-destroyed · the four charnel-roads of corpse-changes〕 / suffering-and-distressing / low-and-mean / relative / affliction-bound / swiftly-perishing) treat the five greeds (inner body / licentious greed for the outer body 〔the four licentious greeds: color · shape · fine touch · being-waited-upon〕 / object / form / identity-view). The differentiation of elements — the six elements (earth, water, fire, wind, space, consciousness · inner and outer) — causes one to "part from the mark of the single unified," treating conceit 〔Kuiji cites the Prajñāpāramitā T43 0114a〕.

2. The object-nature and dependent origination · the four principles (the right contemplation of dependent origination · doctrinal point of the eye · Dunlun line by line) 〔T30 0430a · Dunlun T42 0447a07–a17〕: Investigating the formations of the three times by the four principles — "there are only dharmas that draw forth dharmas; there is no agent and no experiencer" — dependence-and-attendance (the formations exist in dependence upon and attendance on ignorance (avidyā)) · activity (only the activity of giving rise to the formations · no superfluous activity) · establishing-proof (the three means of knowledge: authoritative teaching 〔dependent origination, suffering and its origin〕 + direct perception + inference) · the very-way-things-are (whether a buddha appears or not, ignorance conditions the formations, its nature the very way things are · not by an agent or an experiencer). Dunlun adjudicates: "the object-nature = the four conditions · dependent origination = the twelve-limbed causation." Kuiji here alone gives one line and does not unfold the four principles (this divergence alone recorded). Amply set forth later in the Stage of What is Attained through Reflection.

3. Mindfulness of breathing · the sixteen excellent practices = the four foundations of mindfulness (joining onto the factors of awakening · doctrinal point of the eye) 〔T30 0431a–0432a · Dunlun T42 0449b · Kuiji T43 0114b〕: The five cultivations = counting (one as one / two as one / forward / reverse / advancing-onward · abiding spontaneously past the ground of counting) · penetrating the aggregates · penetrating dependent origination (tracing forward and back: breath ← body-and-mind ← the life-faculty ← prior formations ← ignorance) · penetrating the noble truths · the sixteen excellent practices. The sixteen excellent practices matched four-by-four to the four foundations of mindfulness: contemplating the breath long / short / whole body / stilling the bodily formation = contemplation of the body · being aware of joy / bliss / the mental formation / stilling the mental formation = contemplation of feeling · being aware of the mind / gladdening the mind / restraining-and-holding the mind / liberating the mind = contemplation of the mind · the contemplations attendant on impermanence / severance / the fading of desire / cessation = contemplation of dharmas (taking as object the element of severance / of the fading of desire / of cessation). "Excelling the work before the path of seeing, they are called excellent practices" (Dunlun T42 0449a) → this opens onto the thirty-seven factors of awakening in the following text (the four foundations of mindfulness being their head).

Appended note: The object receives from the persons' five modes of temperament (13-02-01) as the faculty for treatment (first set up the person, then treat it); the four principles → the Stage of What is Attained through Reflection (Stage 11); the nine abidings of the mind / tranquillity-and-insight / the transformation of the basis → the Stage of Meditative Equipoise (Stage 6); the sixteen excellent practices as the four foundations of mindfulness → the Cultivation of Yoga's factors of awakening (13-02-04). The ancient masters detail it on two sides: Dunlun's Notes on the Yogācārabhūmi, fascicle six-lower into fascicle seven-upper 〔T42 0444b14–0449c19 · the four principles · the five settling-of-mind contemplations' treatment of the sicknesses · the sixteen excellent practices as the four foundations of mindfulness · Jing / Tai / Kuiji / Bei / the Elder Yuan / the Tripiṭaka-master〕; Kuiji's Concise Compendium, fascicle eight 〔T43 0113b04–0114c25 · the four images · the five greeds · the charnel-road · the six elements · the sixteen excellent practices; loving-kindness and the four principles left unglossed〕. The full doctrinal exposition is found in the ⟨Exposition⟩.

Complete the objects (skillfulness cures dullness · affliction-purifying severs affliction · the four kinds of object told out), then set up the skeleton of training (instruction · the trainings · conformity · ruin · yoga · attention). The point of the eye: the spine = the three higher trainings (discipline, concentration, wisdom) — the master-outline of the śrāvaka path, and the ground on which the later Consciousness-Only path of cultivation rests.

In one line: The latter two objects — the skillfulness objects (five: aggregates, elements, sense-fields, dependent origination, the possible-and-impossible · gathering into the two, intrinsic and common characteristics · skillfulness in the aggregates: "only aggregates are to be found · apart from the aggregates there is no self," breaking self-grasping) and the affliction-purifying objects (the mundane path contemplates coarse-and-peaceful and subdues affliction · the supramundane path contemplates the four truths and severs affliction · the four-truths-four-sickness simile); the four kinds of object are told out. The six rubrics of training — instruction (four instructions + three miracles) · the three higher trainings (discipline "establishes concentration" · mind "is that on which knowledge rests" · wisdom "discerns what is to be done" · the chain of the fruits of discipline · the two senses of "higher," that-toward-which-one-tends / the most excellent · three faculties · three doors of liberation) · the factors conducive to training (ten contrary · ten conceptions · four lights) · the ruining of yoga (four · the "semblance of the true Dharma" caution against wrong conduct) · the four yogas (trust, aspiration, effort, skillful means · sixteen) · the four attentions (forcing / with-intervals / without-interval / effortless · + four aspects · nine resolute convictions · three kinds of yoga-practitioner).

Three Points of the Eye

1. The three higher trainings = the master-outline of discipline-concentration-wisdom (the spine · the ground of what comes later) 〔T30 0435c–0436b〕: why only three = discipline "establishes concentration" (brings the mind to a single object, touches samādhi) · mind "is that on which knowledge rests" (right concentration brings true knowing-and-seeing) · wisdom "discerns what is to be done" (realizes the final severance of affliction). The order = the chain of the fruits of discipline (pure śīla → freedom from worry and regret → gladness → ease and joy → right concentration → knowing-and-seeing as it truly is → disenchantment → freedom from defilement → liberation → the actionless nirvāṇa). "Higher" = the sense of that-toward-which-one-tends (cultivate the lower training to tend toward the upper) + the sense of the most excellent (belonging to the holy teaching alone, not held in common with the outer paths). One who has wisdom necessarily possesses all three trainings (wisdom is the highest term · discipline and concentration the foundation). Three faculties (I-shall-come-to-know-the-unknown / already-knowing / endowed-with-knowing) · three doors of liberation (emptiness / wishlessness / marklessness). → This is the master-outline on which the Hundred Dharmas, the Thirty Verses, and even the five-stage Consciousness-Only path of cultivation rest.

2. Skillfulness breaks the self · the four truths and four similes (curing dullness, severing affliction): skillfulness in the aggregates, three senses (manifold differences · not-one-but-many · apart from these nothing is to be found, "only aggregates are to be found · apart from the aggregates there is no self · not any single dharma is 'mine'" 〔T30 0433c〕) = breaking the view of the transitory collection as a self; elements (cause / seed) · sense-fields (six consciousnesses arise by three conditions) · dependent origination (dharmas drawing forth dharmas, impermanent and without self) · the possible-and-impossible (cause and effect not disordered); gathering into the two skillfulnesses, intrinsic and common characteristics. Affliction-purifying: the mundane path, coarse-and-peaceful (temporary severance · subduing) · the supramundane four truths — suffering like a sickness 〔thoroughly known〕 · origination like the cause of the sickness 〔kept far off〕 · cessation like the state of no-sickness 〔touched-and-realized〕 · the path like a fine medicine 〔cultivated〕 〔T30 0435a〕; the three sufferings (of suffering / of change / of conditioned states).

3. The ruining of yoga · the "semblance of the true Dharma" caution + the buried thread of the store consciousness (caution and the ground-color of Consciousness-Only): the ruining of yoga is fourfold (final 〔without lineage〕 / temporary 〔with lineage〕 / loss of what was attained / wrong conduct); wrong conduct = a forged yoga set up on one's own, not according with the discourses / not appearing in the disciplines / running counter to the nature of dharmas · covered over for the sake of gain and not shown to one versed in the Tripiṭaka · "a semblance of the true Dharma · not the truly true Dharma · able to obstruct the true Dharma" 〔T30 0437c〕 — every yoga is to be checked against the three rulers of the discourses, the disciplines, and the nature of dharmas. The buried thread of the store consciousness: the two glosses of the consciousness-aggregate, "the store consciousness named 'mind' · mentation named 'the deliberating' · the six consciousnesses named 'consciousness,'" and the suffering of conditioned states, "the store consciousness's indifferent feeling is its substance" 〔Dunlun T42 0450a07 · 0451b01〕 — the Śrāvaka Stage's four truths already let show the store consciousness and mentation, one line with "falling into the store, into the element of mentation" in the Stage of Lineage (the ancient masters' Consciousness-Only reading · recorded only · not a one-way inheritance).

Note: skillfulness carries on the all-pervading Hastikakṣya-sūtra's occasion, "dullness toward the intrinsic characteristic → skillfulness in the aggregates"; the affliction-purifying mundane path opens the way to the dispassion of the third yoga-station, the supramundane four truths to the path of seeing; the four attentions / three kinds of yoga-practitioner → the cultivation-of-yoga (13-02-04 the thirty-seven factors of awakening · the four foundations of mindfulness carrying on the sixteen excellent practices of the preceding unit). The ancient masters lean chiefly on Dunlun's Notes on the Treatise, fascicle seven 〔T42 0449c19–0453b23 · the several treatises' varying counts of skillfulness recorded only · the three higher trainings · Jing's countering of the three darknesses by the four lights · the three glosses of the ruining of yoga · the store consciousness's indifferent feeling as the suffering of conditioned states · the masters Jing / Tai / Kuiji / Fa〕; Kuiji's Concise Compendium, fascicle eight 〔T43 0115a03–0115a26〕 is highly abbreviated in its glossing (only the three trainings · a single line on the "loss of what was attained" among the ruinings of yoga; skillfulness / affliction-purifying / instruction / attention, all four, unglossed). The doctrinal opening-out is seen in the 〈Exposition〉.

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

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

Three Points of the Eye

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

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

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

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

The closing of the Second Yoga-Station: the fruit of cultivation (the four fruits of asceticism · counteracting four afflictions) · the person on the path (six alternate names · three grades of faculty) · the Māra on the path (the four māras and the deeds of Māra) · the pivot of success and failure (the three causes of setting out to empty and fruitless result). The point of the eye: the four fruits cut off affliction to exhaustion in a sequence of depths; and the three causes of setting out (faculties / instruction / meditative stability) gather up the whole station.

In one line: The fruits of cultivation = the four fruits of asceticism (the noble path is called asceticism · the cutting-off of affliction is called fruit · four fruits established to counteract four afflictions: baseless affliction → stream-entry 〔cutting the three fetters〕 · reborn continuation → once-return · returning to be born → non-return · drawing on birth → arhat); the even-portioned / thin-dust types (three kinds of practitioner and the pace of cultivating the preparatory effort · the thin-dust type, with no three obstructions, most swift · the even-portioned type only makes the mind settle, does not cut off confusion); the six alternate terms for the person (ascetic 〔surpassing / taught / living / ruined path〕 · brahmin 〔by caste / by name and notion / of right conduct〕 · one of pure conduct 〔undertaken as seclusion / temporary cutting-off / final cutting-off〕 · monk, five kinds · one who strives, three kinds · one gone forth, two kinds = alternate terms for the one who takes up existence) plus the eight kinds of person (established by the four causes of faculties / yoga / preparatory effort / time); the four māras (aggregate / affliction / death / deva · the deeds of Māra measureless); setting out to empty and fruitless result (the three causes of faculties · instruction · meditative stability · the verdict of fruitful or fruitless · gathering up the whole station).

Three Points of the Eye

1. The four fruits = counteracting four afflictions (the point of the eye · the sequence of cutting off confusion) 〔T30 0445c · Dunlun T42 0460a21〕: stream-entry cuts off the "baseless afflictions" (view-confusions · headed by the view of the transitory collection as a self · the three fetters: the householder's view of self / the ill-spoken-Dharma's clinging to precepts and observances / the well-spoken-Dharma's doubt · the 112 view-confusions to be cut off by seeing [128 in the Abhidharma] cut off) · once-return cuts off "reborn continuation" (the fifth and sixth grades of the desire-realm cultivation-confusions) · non-return cuts off "returning to be born here" (the latter three grades · reborn only in the form and formless realms) · the arhat cuts off "all that draws on birth" (the confusions of the three realms exhausted · three senses: worthy of offerings / slayer of the thief / unborn). The noble path is called asceticism (toil and weariness, diligent and painstaking) · fruit = the analytic cessation.

2. The six alternate terms · the three kinds of practitioner (the marks of the person · carrying forward from before) 〔T30 0446a〕: the six alternate terms for the person (ascetic 〔the Well-Gone One, surpassing path / the teacher of right Dharma, taught path / the ordinary being of wholesome conduct, living path 〔the warmth of the wholesome dharmas giving rise to and nourishing the life-faculty of the noble wisdom〕 / the precept-transgressor, ruined path〕 · brahmin · one of pure conduct · monk, five kinds · one who strives, three kinds · one gone forth, two kinds) = alternate terms for the one who takes up existence; "the four ascetics are empty and utterly absent in the outsiders' teachings · only where the noble eightfold path is established is there a true ascetic." The even-portioned type (the five afflictions level · only makes the mind settle · does not cut off confusion 〔some say it also cuts off confusion · the ancient masters rebut it, "not so"〕 · breath-counting removes applied thought but not sustained thought) · the thin-dust type (no three obstructions 〔karmic / affliction / maturational〕 · the four requisites · realizes the settling of the mind most swiftly). The eight kinds of person are established by the four differences of faculties / yoga / preparatory effort / time.

3. The deeds of the four māras · setting out to empty and fruitless result (the māra-obstruction and success-or-failure · the gathering-up) 〔T30 0447c–0448b〕: the four māras (aggregate / affliction / death / deva · established by the four senses of the basis of death / the ability to cause death / being death itself / making obstruction · one not free of desire is in Māra's hand · one free of desire by the mundane path is still bound by Māra and in Māra's snare); the deeds of Māra are measureless (the retreat of the wholesome zeal · the gates of the faculties · food · sleep · right knowing · doubt · the terror of the forest hermitage · gain · all done by the four māras · to be rightly and thoroughly known and kept apart from · paired with the "counterfeit right Dharma" of the deviant conduct at 13-02-03). The three causes of setting out to empty and fruitless result: the faculties not yet gathered and accumulated · the instruction not according · the power of meditative stability weak and feeble — lacking any one, empty and fruitless · possessing all three, definitely fruitful (the ancient master Kuiji: "what is empty is the fruit of the uncontaminated path, not the mundane fruit" · the instruction not according is like Śāriputra's wrong instruction 〔teaching the washerman breath-counting · the bead-stringer the unclean〕 Dunlun T42 0462a). The three causes (faculties / instruction / meditative stability) gather up the eighteen headings that opened the station. The Second Yoga-Station is concluded.

★ Collation teaching (a one-character difference reveals the transmission): at the once-return line, the Taishō base text reads "binding (縛) greed, hatred, and delusion," while the Song, Yuan, Ming, and Sheng editions read "attenuate" (薄) (the Taishō's own collation note "縛 = 薄 【three editions】【Sheng】" · Dunlun's gloss the same); the doctrine of the four fruits cutting off fetters sets its seal — once-return is precisely the stage where greed, hatred, and delusion "grow thin but are not yet cut off," and "attenuate greed, hatred, and delusion" is the settled formula for the once-returner (sakṛdāgāmin), so "attenuate" has the ground of the four canon-editions plus the ancient masters plus the doctrine (the vernacular keeps the base-text 縛 · the variant reading recorded together · both readings preserved together). The Exposition here shows the method of "collating by the three of variant editions, ancient masters, and doctrine." Note: the fruit of cultivation carries forward from the cultivation of yoga (13-02-04 the thirty-seven factors of awakening); the six alternate terms and the even-portioned / thin-dust types carry forward from the twenty-eight classes / the five modes (13-02-01) and the five stilling-the-mind contemplations (13-02-02); the four māras and the deeds of Māra carry forward from the warning about the ruin of the yoga of deviant conduct (13-02-03); the three causes of setting out gather up the whole station (faculties → the person · instruction → the heading on instruction · meditative stability → the object and attention) → carrying on into the Third Yoga-Station (13-03). The ancient-master lean is toward Dunlun's Notes on the Treatise, fascicle seven, latter part 〔T42 0460a05–0462b02 · the four fruits counteracting four afflictions · the count of view-confusions · the four ascetics and the three noble teachings of the Mahāvibhāṣā · Śāriputra's wrong instruction · Jing / Tai / Kuiji / the vinaya-master Shou〕; Kuiji's Concise Compendium, fascicle eight 〔T43 0117b27–0118b02 · the even-portioned type · setting out to empty and fruitless result = the fruit of the uncontaminated path; the fruit of cultivation / the four māras absent〕. The doctrinal exposition is in the Exposition.

The Third Yoga-Station cultivates yoga in earnest, yet first lays out a long string of preliminaries. The point of the eye: cultivating concentration is a matter of "meeting the aptitude" — first test the aptitude (vow · lineage · faculties · conduct), then set up the provisions, then accomplish seclusion; the preliminaries once complete, concentration sits steady.

In one line: the Third Yoga-Station opens with the "master uddāna" of eight subjects (going-and-greeting-and-inquiring · searching-out · establishing · guarding-and-nurturing · departure · one-pointedness · the purifying of obstruction · the cultivation of attention), which the ancient masters read as "three gates in all, the third gate subdivided into five" 〔Kuiji T43 0118b08 · Dunlun T42 0462b13〕; this leaf treats the first five — going-and-greeting-and-inquiring (abiding in right mindfulness at the four sites · going to the preceptor of conduct and the personal instructor · the nine-fold rousing-and-consoling · the four sites of examining inquiry) · searching-out (the four sites 〔vow · lineage · faculties · conduct〕 · the four means 〔examining inquiry · discourse · what he does · the knowledge of another's mind〕 · testing lineage and the five conducts by discourse) · establishing the five sites set out 〔guarding-and-nurturing · seclusion · one-pointedness · the purifying of obstruction · the cultivation of attention〕 · guarding-and-nurturing the provisions for concentration (taking up again the fourteen gates of the stage of departure) · seclusion (the three fullnesses of place · deportment · seclusion); the preliminaries once complete, the one-pointedness of mind begins its true cultivation.

Three Points of the Eye

1. Test the aptitude first, teach the dharma after: the teacher searches the disciple out at the four sites — vow · lineage · faculties · conduct — by the four means (examining inquiry · discourse · what he does · the knowledge of another's mind); a person of sharp faculties is searched out by examining inquiry alone, a person of dull faculties by adding the latter three means 〔Kuiji T43 0118b17 · Dunlun citing Kuiji T42 0462c02〕. Testing lineage by discourse (a dharma corresponding to each of the three vehicles makes the matching lineage leap up in joy) · testing the five conducts (the conduct of craving, hearing "the pure and sublime," gives rise to pure faith and loving delight · the conduct of delusion, hearing nirvāṇa, gives rise instead to fright · the conduct of hatred is the reverse of the above · the conduct of conceit does not take it to heart in faith · the conduct of discursive thought loses what it hears as it hears it); the ancient masters single out that "the pure and sublime" refers to the adornment of the buddha-land, not to outer objects of desire 〔Dunlun T42 0462c08 · Kuiji T43 0118b24〕; the point of the eye of "the object leading the mind" — 「為境制伏心·非心能伏境」 tr. "it is the object that subdues the mind, not the mind that can subdue the object" (the passage on craving's enwrapment dwelling in the body, another fascicle · 13-02-01 〔Dunlun T42 0444a27 · Kuiji T43 0113a27〕). The five conducts tested = the aptitude that the later "cultivation of attention" (Subject 8, later leaf) matches with counteracting objects (craving → the impure · hatred → loving-kindness · delusion → dependent origination · conceit → the differentiation of elements · discursive thought → counting the breath).

2. Guarding-and-nurturing is "taking up again," not building anew: the provisions for concentration = the "fourteen gates of the provisions for the two paths, mundane and supramundane," already expounded in the stage of departure of the First Yoga-Station (the discipline of the moral code · the discipline of the faculties · knowing the measure in food · the yoga of wakefulness · abiding with right awareness ~ the adornments of the śramaṇa), guarded so as not to fall back 〔Dunlun T42 0462c20 "expounded at length as there · its text taken up again"〕. The three fullnesses of seclusion — place (the āraṇya 〔a krośa and a half from the village〕 · the foot of a forest tree · the empty and quiet room · the ancient masters gloss the heap of rice-straw / the bedding of the margins 〔Dunlun T42 0442a14 · 0462c24 / c26〕 · the five kinds of fullness of place) · deportment · seclusion.

3. The five reasons for sitting cross-legged (the reason within the posture): the treatise rightly discerns five reasons and so sits cross-legged — pliancy swiftly aroused · able to endure long · uncommon to outsiders · comely in form · permitted alike by buddha after buddha and their disciples 〔T30 0450a〕; straightening the body frees one from torpor and drowsiness · rightening the vow frees one from the scattering of outer objects · turned-back mindfulness turns its back on the black class [of dharmas] (the mindfulness on the mark of concentration turns its back on the objects of the non-concentrated ground). The five reasons and the two senses of turned-back mindfulness the ancient masters tie to fascicle 24, expressly noting "there are five [restatements], to be expounded at length in the thirtieth [fascicle]," directing them to the present fascicle 〔Dunlun T42 0435b29 · Kuiji T43 0110b13〕 — on this leaf the five reasons are set out item by item after the treatise's own words.

Note: the first five of the eight subjects are exhausted on this leaf; from the one-pointedness of mind (Subject 6) on, see the later leaf 13-03-02. Guarding-and-nurturing → the fourteen gates of the provisions of the stage of departure of the First Yoga-Station (13-01-03~06); the determinacy of lineage, not to be shifted → the Lineage stage (13-01-01). Two states of the ancient masters: Dunlun's Notes, fascicle 7, latter part 〔T42 0462b04+ · treatise-fascicles 29–32 · glossed subject by subject〕; Kuiji's Concise Compendium, fascicle 8 〔T43 0118b03+ · treatise-fascicles 21–30 · expressly dividing "into five"〕; Jinaputra's Commentary, a name-gloss only, with no subject-by-subject exposition 〔T30 0887b20〕. The Section on Ascertainment's Śrāvaka Stage 〔T30 0669b08〕 ascertains the gates of lineage-nature and element-nature, with no parallel to the present establishing passage. For the doctrinal exposition, see the 〈Exposition〉.

The establishing done, this leaf takes up the cultivation of meditation in earnest. The point of the eye: the object-image that śrāvaka tranquillity-and-insight rests upon is judged by the Saṃdhinirmocana-sūtra to be nothing but the appearance of consciousness — so on this leaf the doctrinal eye is heavy (in contrast to the establishing passage, whose eye is light).

In one line: One-pointedness of mind (repeatedly recollecting an object of the same class · flowing on · consorting with a blameless ease) opens into the two divisions of tranquillity and insight — the tranquillity (śamatha) division has the nine mental abidings (inner abiding → even abiding → settled abiding → close abiding → tamed → stilled → utterly stilled → single-pointed absorption → holding-in-equipoise, from strain to spontaneity) · the six forces · the four attentions; the insight (vipaśyanā) division has the four insights (correctly discerning the extent-of-being · utterly discerning the way-of-being · thorough investigation · thorough examination) · the three gateways · the object-differentiated-by-six-matters (meaning · thing · mark · class · time · principle, together with the three cognitions), applied all through the five stilling contemplations (the impure · loving-kindness · dependent origination · the differentiation of elements · mindfulness of breathing); it closes with the joined operation of tranquillity and insight.

Three Points of the Eye

1. The nine abidings = the full itinerary of tranquillity (from strain to spontaneity) · matched with the six forces · the four attentions run through both tranquillity and insight: the nine abidings form one line — inner abiding (hauling the mind in) → even abiding (grinding it fine) → settled abiding (losing mindfulness, gathering it back) → close abiding (repeatedly abiding within) → tamed (taking the five marks as fault) → stilled (stilling evil thought and secondary afflictions) → utterly stilled (severing, expelling, vomiting out whatever momentarily rises) → single-pointed absorption (unbroken continuity) → holding-in-equipoise (spontaneous, effortless) 〔T30 0450c18〕. The six forces accomplish them (hearing and reflection → inner and even abiding · recollection → settled and close abiding · full awareness → tamed and stilled · vigor → utterly stilled and single-pointed absorption · repeated practice → holding-in-equipoise 〔Dunlun T42 0463b · Kuiji T43 0118c〕); the four attentions run the effort from tight to loose (striving-operation → interrupted-operation → uninterrupted-operation → effortless-operation), and pertain to both the tranquillity and insight divisions 〔Dunlun T42 0463b〕. Of the nine abidings the ancients gloss only a few names — even abiding / all-round abiding / clarifying / utterly stilled — the rest following the treatise's own statement; Kuiji cautions that these nine abidings "are not necessarily the mind within meditative equipoise, but abiding upon a single object is just this" 〔T43 0118c〕.

2. The four insights · the six matters · the three cognitions (the format of insight) + the five stilling contemplations, five remedies: insight rests upon tranquillity and gives rise to four wisdom-practices (discerning the extent-of-being / the way-of-being · investigating and examining); the three gateways (following-the-mark-only → following-investigation → following-examination) · the six matters (meaning · thing · mark · class · time · principle — principle contains the four principles of reliance, function, proof, and the nature of things, and under proof the three means: authoritative teaching, inference, direct realization); the six matters are established upon the three cognitions (discerning meaning → the cognition of word-meaning · thing and particular-mark → the cognition of the bounds of the thing · common-mark, class, time, principle → the cognition of things-as-they-are; the treatise says so itself 〔T30 0452a〕). The six matters applied through the five stilling contemplations = five remedies: the impure remedies desire (nine marks of decay: bruised-blue → festering → rotted-and-bloated → devoured → the discolored-red → scattered → bone → chain → bone-chain 〔T30 0451c〕) · loving-kindness remedies hatred (friend, foe, and neutral · a mind of evenness · foe and friend are not fixed) · dependent origination remedies delusion (the twelve members · two causes 〔the drawing-in / the giving-rise〕, two fruits 〔the self-body / the enjoyed-realm〕) · the differentiation of elements remedies conceit (the six elements, "body" but a designation) · mindfulness of breathing remedies discursive thought (in-breath and out-breath, long, short, pervading the whole body · impermanent).

3. ★The object-image is nothing but consciousness (doctrinal eye · heavy · Saṃdhinirmocana, Chapter on the Yoga of Analysis): the object-image within meditation that insight rests upon is judged by the sūtra — "I say that the object of consciousness is nothing but the appearance of consciousness" + the mirror simile "as, in dependence on a well-burnished, clean mirror-face, with the substance as condition one sees again that very substance" 〔Saṃdhinirmocana T16 0698b〕; and one-pointedness of mind is just "penetrating that the image ranged over in meditative equipoise is nothing but consciousness (the extent-of-being layer) → and further reflecting on the way-of-being (the way-of-being layer)" 〔T16 0698b22〕. The object-image that śrāvaka tranquillity-and-insight rests upon is judged by the sūtra itself to be nothing but the appearance of consciousness — the in-scripture pivot on which śrāvaka tranquillity-and-insight communicates with the Consciousness-Only meaning (per the Saṃdhinirmocana scriptural text · spoken by the Buddha · Xuanzang's translation · not a modern reading).

Appended: the joined operation of tranquillity and insight (resting on tranquillity → insight is purified · resting on insight → tranquillity grows and expands 〔T30 0455b〕); the object of skill and the object that purifies the afflictions likewise run the six matters, and the treatise says plainly "I shall speak of that in its own place," pointing forward (to the Ascertainment / the later section); the nine mental abidings are the source of the "nine mental abidings" carried forward by the later Maitreya-Asaṅga treatises (the Mahāyānasūtrālaṃkāra T31n1604 · the Mahāyānasaṃgraha lineage) (carrying forward · stable citation). Two states of the ancients: Dunlun's Notes fascicle 7, latter part 〔from T42 0462c28 · glossing in sequence the six forces / four attentions / three cognitions / the impure / dependent origination / elements / breathing · citing Tai / Bei / the Tripiṭaka-master〕; Kuiji's Concise Compendium fascicle 8 · treatise fascicle 30 〔from T43 0118b04 · the nine abidings pertaining to both equipoise and the diffuse / the six forces / the three natures of the nature-of-things principle / the impure〕; Jinaputra has no line-by-line dedicated gloss 〔T30 0884a24, one line only〕. For loving-kindness the ancients are brief (Dunlun: "clear from the text" 0464b01 · Kuiji fascicle 30: absent). For the doctrinal exposition, see the Exposition.

The essence of tranquillity-and-insight now set up, this leaf teaches "the working hand and eye of cultivation" — the nine ways of applying oneself · the correcting of the mind by tranquillity, insight, exertion, and equanimity · the four steps of purifying the obstructions · the four kinds of attention in the cultivation of attention. The eye is still heavy: the path of yoked working = one-pointedness of mind = penetrating that the image is consciousness-only (Saṃdhinirmocana); and this time it is attested within and without the scripture (the Section on Ascertainment and the Section on the Gathering of Events point back to this leaf as their source).

In one line: the nine preparatory efforts of the bright class (corresponding 〔medicine suited to disease · the five conducts matched to the five settling-of-mind gateways〕· repeated-practice · unslackened 〔cultivating impermanence · down to the mindfulness of a single breath〕· unerring · timely 〔tranquillity, insight, exertion, equanimity〕· understanding · insatiable · yoke-not-cast-off · correct 〔repeated clearing, repeated removing · the painter's simile〕) → the eighteen preparatory efforts, dark and bright → "such is what is called one-pointedness of mind" concludes sub-section 6; purifying the obstructions (purging the four obstructions 〔faint-heartedness · covering-over · discursive thought · self-exaltation〕by four causal factors); the path of the yoked working of tranquillity and insight (the ninth mark of mental settling, meditative equipoise · the transformation of the basis · direct-perception knowledge); the middle uddāna; the cultivation of attention (the four kinds of attention 〔mind-training · mind-moistening · pliancy-producing · pure-knowledge-and-vision〕· the four grounds of the wearisome · the three grounds of the admirable · the simile of the goldsmith) — sub-section 8 is raised.

Three Points of the Eye

1. The nine bright-class preparatory efforts · timely tranquillity, insight, exertion, equanimity (correcting the mind in cultivation): the nine preparatory efforts make the mind swiftly gain concentration (the dark class is the reverse); of "corresponding" the ancient masters point out "medicine corresponds to disease" 〔Dunlun T42 0465a〕. Timely preparatory effort opens the four practices of tranquillity, insight, exertion, and equanimity, each clarifying its intrinsic nature, mark, and time — tranquillity counters agitation (when the mind is agitated) · insight / exertion counter sinking (when the mind sinks / sinks down) · equanimity counters evenness (when the agitation has been liberated). This accords meaning for meaning with the Saṃdhinirmocana 〔T16 0699b〕, and the Section on Ascertainment's Śrāvaka Stage 〔T30 0676c, the five kinds of non-heedlessness〕 runs parallel word for word, while the Section on the Gathering of Events, fascicle 97 〔0855b〕, points back to this leaf as its source — attested within and without the scripture.

2. Correct preparatory effort · repeated clearing, repeated removing · the four steps of purifying the obstructions: correct preparatory effort = repeatedly arousing resolute conviction · repeatedly correctly clearing away (the simile of the painter's apprentice: made, then wiped out · wiped out, then made again → the shape turns clearer 〔T30 0457a〕; of the five kinds of correct clearing-away, only inwardly gathering the mind · the attention of not-minding are taken up; "how one practices" — neither taking up nor casting off — because the practice of tranquillity turns it is not named casting-off · because one makes no mark and does not discriminate it is not named taking-up 〔"not taking up" is stated by the treatise-text itself〕). Purifying the obstructions purges the four obstructions (faint-heartedness 〔six causes and conditions〕· covering-over, the five hindrances · discursive thought · self-exaltation) by four causal factors (thoroughly knowing the intrinsic nature · the causes and conditions · the faults · cultivating the counteraction); the five instances of unprincipled attention (pure / hatred / darkness / evil discursive thought / positing a self and what belongs to a self) are counteracted by the principled attention contrary to them.

3. ★ The path of yoked working = one-pointedness of mind = penetrating that the image is consciousness-only (the eye of doctrine · continuing from the previous leaf): the yoked working of tranquillity and insight reaching the ninth of the nine marks of mental settling (meditative equipoise), the path turning spontaneously · turning without exertion; pliancy of body and mind departing from coarseness-and-heaviness = the transformation of the basis · one-pointedness of mind departing from scatteredness = gaining the transformation of the basis · direct-perception knowledge arises 〔Dunlun T42 0466b〕. The path of yoked working = one-pointedness of mind = 「通達三摩地所行影像唯是其識·復思惟如性」 tr. "penetrating that the image ranged over in meditative concentration is only its own consciousness · further reflecting on its suchness-nature" 〔Saṃdhinirmocana T16 0698b〕 — continuing the consciousness-only eye of doctrine from the nine-stations-of-mind leaf; the śrāvaka's object in the yoked working of tranquillity and insight is adjudged by the scripture to be manifested by consciousness-only.

Appended note: the four kinds of attention in the cultivation of attention (the mind-training makes one weary · the mind-moistening makes one rejoice · the pliancy-producing · the pure-knowledge-and-vision) + the four grounds of the wearisome (the decline of oneself and another present · the flourishing of oneself and another altered-and-ruined in the past) + the three grounds of the admirable (the Three Jewels · the purity of moral discipline · what one has oneself realized) + the simile of the goldsmith (smelting and casting off the filth = weariness · casting into water and making supple = rejoicing 〔T30 0459b〕) → 13-03-04, one who is at first cultivating the work continues to cultivate in dependence on this. ★ A distinguishing note: this treatise's "cultivation of attention" = these four kinds of attention; Kuiji's "fifth, cultivation of attention" in the Concise Compendium, fascicle 9, refers in fact to the seven attentions of dispassion (apprehending-the-aspect → the fruit of the culmination of effort) 〔T43 0119c〕 — the same name, a different referent; not to be confounded. Two postures of the ancient masters: Dunlun's Notes, the latter part of fascicle 7 〔T42 0465a09 onward · detailed gloss section by section · citing Jing / Tai / the Tripiṭaka-master〕; Kuiji's Concise Compendium, the end of fascicle 8 〔T43 0119a23 · only the fine details of purifying the obstruction and the contemplation of the impure · the rest passed over in brief〕; Jinaputra has no line-by-line gloss. For the opening-up of the doctrine, see the 〈Exposition〉.

The whole set of tranquillity-and-insight instructions, at this last leaf, comes down onto a single person who has just set out on the road — seizing the five kinds of aspect · the simile of the oil-bowl displaying the concentration of the four foundations of mindfulness · attention of resolute conviction → attention to the real · entering the four foundations of mindfulness · a path for each of the five conducts · at the last, the accomplishing of "one possessed of attention." The word "cultivate" of the Third Yoga-Station, only here, truly comes down to the ground and first bears its fruit.

In one line: The beginner in practice seizes the five kinds of aspect (weary aversion · gladdening delight · danger · light · the discernment of matters; the ancient masters: weary-aversion / danger / discernment-of-matters = the mind-training of the earlier cultivation of attention, gladdening-delight = the mind-moistening, only light being newly brought out 〔Dunlun, T42 0467a〕) → in dependence on the contemplation of the impure (greed-conduct): weary aversion and gladdening delight tune the mind · the simile of the oil-bowl presses out the concentration of the four foundations of mindfulness · the six thoughts at the aspect of danger · attention of resolute conviction → attention to the real (a single blue-festered corpse → the immeasurable · the flank-mountain · the very bound of suffering) · entering the four foundations of mindfulness (following over body, feeling, mind, and dharmas · inner and outer); the remaining four conducts (hatred → loving-kindness · delusion → dependent origination · conceit → the difference of elements · ratiocination → the counting of the breath) are each given a gate of entering-in; and at the last, by the pliancy of body and mind filling him whole, the practitioner accomplishes it and is called "one possessed of attention" (a small portion of the subtle right attention subsumed under the ground of concentration of the form realm).

Three Points of the Eye

1. Seizing the five kinds of aspect · the simile of the oil-bowl (concentration is something pressed out): the five aspects are gathered up under the two attentions of training / moistening of the earlier cultivation of attention, only light being newly brought out 〔Dunlun, T42 0467a25〕. ★The simile of the oil-bowl (spoken by the World-Honored One in a hidden intent): holding a level, brimful bowl of oil, one passes through a great crowd, an executioner with a bared, drawn sword following behind, and if a single drop falls to the ground his head is cut off there and then — how should he have any mind to spare for the crowd's good things and songs and dances? A figure for the single-mindedness of cultivating the four foundations of mindfulness. The point-for-point corresponding simile of the treatise (bowl of oil = tranquillity · the crowd's good things = the enwrapment of greed · songs and dances = ratiocination and idle elaboration · the great, and the like being born = the ten aspects · the man of wisdom = the practitioner of yoga · the sharp sword and the executioner = the aspect of danger) is established by the treatise itself; the scriptural source is the Saṃyukta-āgama no. 623 〔T02 0174b24 · translated by Guṇabhadra · the scriptural source is a corroborating side-reference, not the ground of authority〕. Point of the eye: concentration is not forcibly clenched out but pressed out by "danger, like a sharp sword following behind."

2. Resolute conviction → attention to the real · entering the four foundations of mindfulness · five conducts, five paths: the contemplation of the impure proceeds by attention of resolute conviction (a single blue-festered corpse → two, three, five, ten, a hundred, a thousand → filling all, immeasurable · feigned imagining to train the mind) → attention to the real (illumining that the real corpses are immeasurable · what is cast off in a single aeon piles up like the vast, broad flank-mountain 〔Tai's gloss, Mount Vipula, T42 0468a〕 · and on to the very bound of suffering). The five mind-stilling contemplations each "follow over body, feeling, mind, and dharmas, inner and outer (inner = one's own body · outer = another's body · inner-and-outer = self and other)" and thereby enter the four foundations of mindfulness. Five conducts, five paths: greed → the impure · hatred → loving-kindness (the dear, the hostile, and the neutral, all held in even regard · the merit of the real contemplation of loving-kindness surpassing the feigned · and on to the upaniṣad fraction not reaching even a fraction of it 〔Tai: the utmost in number, for which there is no name that can be rendered, T42 0469a〕) · delusion → dependent origination (the four inversions: reckoning the impermanent as permanent · suffering as ease · the impure as pure · the not-self as self) · conceit → the difference of elements (the six elements inner and outer · analyzed down to the subtle particle · the variant gate of festering-and-rotting, fire-burning, wind-scattering) · ratiocination → the counting of the breath (the blow-pipe and bellows-bag · the in-and-out breath · tūla-cotton).

3. ★The accomplishment of attention → "one possessed of attention" (the fruit of the Third Yoga-Station): the pliancy of body and mind, faint and slight → growing on and on by degrees → the foretoken arising, "as though a heavy thing pressed upon the crown, yet no distress" → the coarseness-and-heaviness of mind removed · the mind's pliancy and pliant-ease arising → a great element of preponderantly-increased wind entering the body → the coarseness-and-heaviness of body removed · the body's pliancy filling him whole, as though overflowing → the mind leaping up in joy → its force gradually easing · the mind turning upon its object in stillness. From this the beginner in practice is called "one possessed of attention," and falls within the number of those possessed of attention — for having gained "a small portion of the subtle right attention subsumed under the ground of concentration of the form realm" 〔the treatise, T30 0464c〕. The pure characteristics of one possessed of attention: entering a lovable object, sharp and fierce greed does not arise · should it arise, it is expelled at once · sitting in repose, pliancy arises swiftly. This is the first fruit of the whole course of tranquillity-and-insight of the Third Yoga-Station (preliminary → the nine stations of mind → the nine preparatory efforts that purify the obstructions → the beginner in practice).

Appended note: "One possessed of attention" is not the terminus but the threshold — one who gains this "has the strength and the capacity to cultivate well the preparatory effort of the object that purifies the defilements," whose mundane dispassion (the seven attentions) and supramundane direct realization of the truths await the Fourth Yoga-Station to be set forth at length; the whole course of tranquillity-and-insight of the Third Yoga-Station is here drawn to a close. The posture of the ancient masters: Dunlun's Notes on the Treatise, the lower part of fascicle seven 〔from T42 0466c10 · glossing phrase by phrase · citing Tai / Jing / Bei / the Tripiṭaka-master〕; Kuiji's Concise Compendium has no phrase-by-phrase treatment of this whole segment (from the Second Yoga-Station 〔0113a〕 it leaps straight to the Pratyekabuddha Stage 〔0128b〕) · Jinaputra has no phrase-by-phrase treatment · the Section on Ascertainment has no parallel ascertainment of this leaf (all marked according to the fact). For the doctrine expounded, see the ⟨Exposition⟩.

After attention has been attained, the road divides into two courses (worldly / world-transcending). This leaf expounds freedom from desire on the worldly path: it requires the seven attentions, which suppress the taint of the desire realm — superior, middle, and inferior class — in succession. The point of the eye: the "suppression" of the worldly path stops at the active manifestation and does not harm the very substance of the seed — 「非是畢竟永害種子」 "it is not the ultimate permanent harming of the seeds"; this is the ceiling of the worldly path, and the severing of the seed is left to the world-transcending path's vajra-like concentration.

In one line: At the opening of the Fourth Yoga-Station, the "uddāna here" gives ten sub-topics (freedom from desire through the seven attentions · the several concentrations · extensively expounded · the two concentrations · the five supernormal powers · the differences of birth · the several characteristics · investigating all the truths · extensively distinguishing cultivation · culmination), the first half the worldly path, the latter half the world-transcending path 〔Kuiji's seven gates T43 0119b26; Dunlun's six gates T42 0470a06〕. This leaf = the worldly path · freedom from desire through the seven attentions: apprehending-the-aspect (by the six matters 〔meaning · thing · characteristic · class · time · principle〕 knowing the coarse aspect of the desire realm and the calm aspect of the first absorption · still mingled with hearing and reflection) → resolute-conviction (beyond hearing and reflection · giving rise to resolute conviction again and again) → seclusion (the first severing-path arises · severing the superior-class afflictions) → joy-gathering (delighting in severance · touching a partial joy-and-bliss of seclusion · severing the middle-class afflictions) → investigation (examining whether covetous desire yet remains · casting off overweening pride) → culmination-of-effort (the counteragent-attention arises · severing the inferior-class afflictions) → fruit-of-culmination (entering the root first absorption · perfecting the five factors · named the successive realizing of freedom from the desire of the desire realm); the seven attentions are gathered into four attentions (conforming · counteragent · conducive-to-purity · conducive-to-investigation), the seventh fruit-attention not gathered.

Three Points of the Eye

1. The seven attentions = the ladder of freedom from desire · matched with the severing of the superior, middle, and inferior classes: seclusion severs the superior class · joy-gathering severs the middle class · the culmination of effort severs the inferior class 〔T30 0467a03〕. Apprehending-the-aspect knows the coarse and the calm by the six matters; the ancient masters pick out the lesser and greater vehicle: 「小乘解六行皆須作，今大乘唯一行即得」 tr. "the lesser vehicle, expounding the six aspects, must do them all; the greater vehicle now attains it by a single aspect alone" 〔Kuiji T43 0119c14; Dunlun citing Kuiji T42 0470c01〕. For the coarse class the treatise sets up eight similes in a row (chain of bones · congealed blood-and-flesh · torch of straw · portion of glowing coals · great venomous snake · what is seen in a dream · ornaments obtained on loan · fruit at a tree's tip), Kuiji glossing each — "like a torch of straw, extinguished in a moment; like a portion of fire, able to burn up mountains and marshes (a little desire can burn up the roots of goodness)" 〔T30 0465c25; Kuiji T43 0119c23〕. The attention of seclusion's "apprehending-the-aspect does not sever, yet the afflictions do not arise" the ancient masters point out with the simile of the two ends of the scale: apprehending-the-aspect and resolute-conviction, though they do not sever the afflictions, make the afflictions not arise, just as one at the first fruit, not yet having cultivated freedom from desire, has attained the not-yet-arrived concentration 〔Kuiji T43 0120a01; Dunlun T42 0471a02〕.

2. ★ The culmination of effort's "suppressing the active mind / suppressing the seeds · not the permanent harming of the seeds" — the ceiling of the worldly path (the point of the eye): the treatise itself judges 「此由暫時伏斷方便，非是畢竟永害種子」 tr. "this is by the expedient of provisional suppression-and-severance, and is not the ultimate permanent harming of the seeds" 〔T30 0466c18〕. The ancient masters expound further: 「此伏斷若伏上心，若伏種子，二俱須伏」 tr. "this suppression-and-severance, whether the suppressing of the active mind or the suppressing of the seeds, must in both cases suppress" · suppressing to the point of "the seeds' capacity to produce the fruit of active manifestation" is then named an uninterrupted path 〔Kuiji T43 0120a11; Dunlun citing Kuiji T42 0471a13〕. The worldly path suppresses the capacity of active manifestation and does not harm the substance of the seed — set against the world-transcending path's vajra-like concentration that "without interval permanently harms the coarse-and-heavy seeds of all the classes of affliction" (13-04-04); the doctrine of seeds in the śrāvaka's cultivation of the path buds here.

3. The two courses · the four persons · pertaining to the higher grounds · the four-fold gathering: one who has attained attention has "only two courses" (worldly / world-transcending); the four persons who delight in the worldly path = non-Buddhists · those of weak faculties who first cultivate tranquillity · those of sharp faculties whose roots of goodness are not yet matured · bodhisattvas who delight in a future life (the ancient masters divide the ordinary beings "with the full bond" from those in training "not with the full bond"; Tai's "four kinds of person suppressing the afflictions by the six aspects") 〔Dunlun T42 0470a25/b01/b12; Kuiji T43 0119c07〕. The seven attentions pertain to the higher grounds (the first absorption up to the sphere of neither-perception-nor-non-perception each have seven attentions · unfolded to the second absorption's apprehending-the-aspect, which contemplates the coarse aspect of applied and sustained thought). The four-fold gathering: apprehending-the-aspect and resolute-conviction = conforming · seclusion and culmination-of-effort = counteragent · joy-gathering = counteragent together with conducive-to-purity (cultivating the six recollections) · investigation = conducive-to-investigation; the seventh fruit-attention is not gathered (「第七作意是果·此四及前六皆因·因可相攝非果」 tr. "the seventh attention is a fruit; these four and the former six are all causes; causes may subsume one another, but a fruit is not subsumed") 〔Kuiji T43 0121a10; Dunlun T42 0472a25〕.

Note: the name and number of the seven attentions also appear in the Stage of Meditative Equipoise of the Basic Section (fasc. 11–12 · a parallel within the same treatise · the ancient masters expound them there first); here they are set up again in the śrāvaka's cultivation of the path of freedom from desire. The ancient masters, in two dispositions: Dunlun's Notes fasc. 8, part one 〔T42 0469c25ff · treatise fasc. 33–34 · setting up six gates and expounding sub-topic by sub-topic · citing Kuiji / Tai / Jing〕; Kuiji's Concise Compendium fasc. 9 〔T43 0119b23ff · setting up seven gates and expounding sub-topic by sub-topic · in fuller detail on this leaf〕; Jinaputra's Commentary has only a gloss of the name in the introductory-purport preface, with no clause-by-clause dedicated exposition of the Fourth Yoga-Station 〔T30 0887b20〕. This leaf has no Ascertainment-Section parallel drawn by the ancient masters. The unfolding of the doctrine is given in the 〈Exposition〉.

Carrying on from the previous leaf's seven attentions, this leaf extensively analyzes the concentrations attained: the four meditative absorptions · the four formless attainments · the two mindless attainments · the five supernormal powers · the differences of rebirth · the marks of one freed from desire. The point of the eye: the marks of the concentrations the treatise itself states phrase by phrase, while Dunlun's Notes, in three places, reads them with the consciousness-only meaning (store consciousness / mental consciousness dividing bliss and joy · the base of nothingness as dependent-and-true · the attainment of cessation extinguishing the six consciousnesses and abiding only in the store consciousness) — the store-consciousness line carries down from the previous leaf's "subduing the seeds" and opens up the next leaf's "store consciousness as the truth of origination."

In one line: The four meditative absorptions are glossed by their fixed formulas phrase by phrase — the first, "born-of-seclusion (the attention of the culmination of effort) · born · joy and bliss"; the second, "born-of-concentration, joy and bliss" (born-of-concentration differs from born-of-seclusion: the first departure from the bondage of the desire-realm is named born-of-seclusion · having already obtained concentration first is named born-of-concentration); the third, "secluded-from-joy, sublime bliss" (only when the gladdening of the mind is at its utmost is it named bliss); the fourth, "the purity of equanimity and mindfulness" (bliss cut off, pain cut off · the calamities of the lower grounds exhausted); the four formless attainments in sequence transcend the conception of form · the conception of resistance · the manifold conceptions · the conception of nothingness; the two mindless attainments (the attainment of no-perception / the attainment of cessation); the five supernormal powers (cultivating the twelve conceptions); the differences of rebirth (the heavens into which cultivating the concentrations is due to be reborn); the marks of one freed from desire (thirteen marks · Dunlun only tallies them · citing the Treatise on the Great Perfection of Wisdom).

Three Points of the Eye

1. The concentrations = the real of the stages of the mundane path's freedom from desire: the four meditative absorptions and four formless attainments glossed phrase by phrase by their fixed formulas (the ancient masters add: "inner unified purity" the Lesser Vehicle glosses as "trust," the Great Vehicle as "equanimity, mindfulness, and correct knowing, secluded from applied and sustained thought" 〔Dunlun T42 0472c28〕; three persons who "give rise to the space-concentration" — the noble one / the inner ordinary being / the outsider 〔the Tripiṭaka-master · Dunlun T42 0474a13〕). The four-absorption closing verse: "the prior sinking-away of joy and sorrow" (base text) / "the prior sinking-away of joy and craving" (Dunlun's citation) / "the prior sinking-away of sorrow and joy" (Kuiji's citation) — the three forms recorded side by side, recorded but not adjudicated 〔T42 0473b09 · T43 0121c13〕.

2. ★Three flavors of consciousness-only (the store-consciousness line · borne by Dunlun's Notes): ① the joy-and-bliss of the first and second absorptions — "with respect to the side gladdening the store consciousness it is named bliss, with respect to the side gladdening the mental consciousness it is named joy" 〔Dunlun's own gloss, T42 0473a06〕; ② the base of nothingness — "forms a no-object reading · a markless [something] manifested facing the mind · subsumed under the other-dependent nature · the true principle-that-there-is-nothing subsumed under the perfectly-accomplished nature" 〔Tai citing the Treatise on the Buddha-Ground · recorded by Dunlun, T42 0474a26〕; ③ "when any arhat wishes to enter the state without remaining basis he must enter the attainment of cessation, extinguishing the mind of the six consciousnesses and abiding only in the store consciousness as he passes into death" 〔Dunlun's own gloss, T42 0474c04〕. Kuiji's Concise Compendium does not have these three readings in this section (of the attainment of cessation it says only "this is with respect to cutting off delusion and gaining realization" 〔T43 0122b15〕). Carries down from the previous leaf's culmination-of-effort "subduing the seeds," opens up 13-04-03's truth of origination, "craving = the latent proclivity of the store-consciousness basis."

3. The two mindless attainments distinguished worldling from noble one · the five powers · the differences of rebirth: the attainment of no-perception, only the ordinary being (turning away from perception · free of desire for Universal Purity, not yet for Great Fruit) / the attainment of cessation, only the noble one (stilling perception and feeling · a trainee already free of desire for the base of nothingness, or an arhat). The twelve conceptions matched with the five powers (the first five cultivate the supernormal power of the divine bases · the sixth, former abodes · the seventh, the divine ear · the eighth, light, the knowledge of death and rebirth · the ninth, the differences of mind · the last three draw forth the noble supernormal powers) 〔Dunlun T42 0474c18〕; of the eighteen transformations of the divine bases, "the transforming is the substance of the power, the transformation is the fruit of the power" · the freedom-of-movement in the Brahma-world revolves only the one portion of derived matter that is color and sound 〔Dunlun T42 0475a09 / 0475b13〕. The differences of rebirth: the four meditative absorptions → the Brahmā-multitude up to Great Fruit · the non-returner's uncontaminated fourth-absorption perfuming-cultivation → the Five Pure Abodes (No Affliction · No Heat · Good Manifestation · Good Vision · the Summit of Form) · the four formless attainments → the attendant heavens · the attainment of no-perception → the Heaven of Beings without Perception 〔Dunlun citing Jing, T42 0475b23 · Kuiji T43 0122c10〕.

Note: the fixed formulas of the four meditative absorptions and four formless attainments also appear in the Basic Section's Stage of Meditative Equipoise (fasc. 11–12 · in-treatise parallel). The ancient masters in two states: Dunlun's Notes, part one of fasc. 8 〔T42 0472c03, from "Second, the extensive analysis of the eight concentrations" · glossed section by section · citing Jing / Tai / Kuiji / the Tripiṭaka-master〕; Kuiji's Concise Compendium, fasc. 9 〔T43 0121b onward · glossed section by section · without the above three consciousness-only readings〕; Jinaputra's Commentary only a preface of general purport · without any phrase-by-phrase specialized gloss. In this leaf the ancient masters do not tie an Ascertainment-Section parallel. The doctrinal exposition is opened in the 〈Exposition〉.

The mundane path suppresses the active [afflictions] but does not injure the seeds; the supramundane path, in dependence on the field that is the four noble truths and gradually arousing the seven attentions, truly cuts off the root of birth-and-death. This fascicle = the preparatory-effort segment before the path of seeing (apprehending-the-aspect ~ the supreme worldly dharma). Point of the eye: ★★ the "craving" of the truth of origination is judged by the ancient masters to be the latent-proclivity seed attached to the store-consciousness support / the fundamental consciousness, the cause of the arising of after-existence — the pivot where the śrāvaka's direct realization of the four truths opens into the doctrine of Consciousness-Only; it carries forward the store-consciousness line of the previous fascicles and opens the way to the "permanent injuring of the seeds" of the path of seeing in the next.

In one line: In dependence on the field that is the four noble truths, one gradually arouses the seven attentions; the first, apprehending the aspect, awakens to the truths by four modes for each of the four truths (suffering: impermanence, suffering, emptiness, no-self / origination: cause, origination, arising, condition / cessation: cessation, stilling, the sublime, departure / the path: the path, the fitting, the coursing, the going-forth) 〔T30 0470c18〕, with the truth of suffering further opened into ten modes, impermanence contemplated by the three sources of knowledge (authoritative teaching · direct seeing · inference), the ten modes gathered into four 〔Dunlun T42 0476a13〕, and the doctrine of a Sovereign Lord refuted by inference; the attention of resolute conviction takes only the field of the truths as object, wholly and singly in concentration, gains the knowledge of the boundless, and subdues the coarse-grade conceit "I am" (taking mind as the object of mind); passing through warmth (lesser acceptance) · summit (middling acceptance) · the acceptance in accord with the truths (superior acceptance) · the supreme worldly dharma (the last moment of the worldly mind) 〔T30 0475c23〕, from this without interval one enters the path of seeing (13-04-04). The ancient masters match the seven attentions onto the five stages: apprehending-the-aspect at the five stilling-of-mind [contemplations] and the general-and-specific foundations of mindfulness · resolute conviction at the four wholesome roots · seclusion at the path of seeing · investigation at the path of cultivation · joy-gathering before the vajra 〔Dunlun T42 0476a02 · Kuiji T43 0122c23〕.

Three Points of the Eye

1. The ten modes of the truth of suffering · the three sources of knowledge · the refutation of the Sovereign Lord: the ten modes (alteration · decay · separation · dharma-nature · coming-together · bondage-and-fetter · the unlovely · the insecure · the ungettable · the not-self-determining) gather into the four modes (the former five = impermanence · three = suffering · the ungettable = emptiness · the not-self-determining = no-self) 〔Dunlun T42 0476a13〕. The three sources of knowledge contemplate impermanence (authoritative teaching: all conditioned things are impermanent · the seven-suns fire-disaster; direct seeing: the fifteen inner and sixteen outer alterations; inference: the momentary arising-and-ceasing is subtle). Inference refutes the doctrine of a Sovereign Lord (shifting his tack, pressed step by step): if the Sovereign Lord originally exists then the conditioned things too originally exist together with him and should not be called conditioned things · if they arise afterward then not the Sovereign Lord alone but further conditions must be awaited 〔Kuiji T43 0123c12 · Dunlun T42 0477a09〕.

2. ★★ The craving of the truth of origination = the latent-proclivity seed of the store-consciousness support / the fundamental consciousness = the cause of the arising of after-existence (the point of the eye · weightiest): in the third "furthermore" of the truth of origination the treatise-text says on its own account, "the latent proclivity of affliction is attached to a support, and the latent proclivity of craving and the like is the cause of the arising of the after-existence of the future world" 〔T30 0474c07〕. The ancient masters judge "attached to a support" = the store consciousness / the fundamental consciousness — Jing says "the latent proclivity of craving and the like within the store-consciousness support is the cause of after-existence" 〔Dunlun T42 0478b21〕; Kuiji says "the seeds of the various afflictions are attached to the support that is the fundamental consciousness … this one seed and the latter three active [modes] are named craving" 〔Dunlun quoting Kuiji T42 0478b28 · Kuiji, Concise Compendium, own composition, 0125a14 · the Concise Compendium reads "seeds of the various afflictions"〕. All four senses of the truth of origination — cause, origination, arising, condition — are established about the seed of craving gathered under the store consciousness. It carries forward the store consciousness's holding of the body in the previous fascicle, and opens the way to the "support that is the seed of the knowledge of dharmas and the knowledge of the kinds" of the path of seeing (source 0475a04) and the vajra-like "permanent injuring of the seeds" (13-04-04).

3. The obstruction of the conceit "I am" · taking mind as the object of mind · the four wholesome roots: the attention of resolute conviction is wholly and singly in concentration (distinguishing the apprehending-of-the-aspect, which was interspersed with hearing and reflection) and gains the knowledge of the boundless; the last obstruction before direct realization = the coarse-grade conceit "I am" ("I can contemplate suffering … such dharmas are what I possess"), and the method of breaking it = casting off the attention that operates spontaneously in accordance, taking the later mind as the object of the former mind, singly diligent and without relief, so that the conceit "I am" has no room to arise 〔Kuiji · Dunlun T42 0479b04 · Kuiji T43 0125c16〕; contemplating the mind-continuum as impermanent, suffering, empty (apart from a second dharma), and no-self, one enters into the four truths → the knowledge that the object-that-apprehends and the object-apprehended are equal-and-equal arises. The four wholesome roots "all named acceptance in that they bear-and-receive the principle of the truths · warmth, summit, and acceptance set by the three grades" 〔Jing · Tai · Dunlun T42 0479c27〕; the supreme worldly dharma "seems to cease but has not really ceased, seems to be without an object yet is not without a condition" 〔Kuiji · Dunlun T42 0480a01 · Kuiji T43 0126a12〕.

Appended note: the contemplation of the sixteen modes of the four truths runs through the several stages of the Basic Section; this passage sets up the proper sequence for the śrāvaka's proceeding toward the supramundane path. The ancient masters here take two forms: Dunlun's Notes on the Yogācārabhūmi, top of fasc. 8 〔T42 0476a02, opening the seven segments · quoting Jing / Tai / Kuiji〕; Kuiji's Concise Compendium, fasc. 9 〔T43 0122c23 onward〕. Jinaputra's Commentary has only the introductory exposition of the general meaning · no clause-by-clause special commentary. This fascicle has no in-treatise parallel of the Section on Ascertainment noted by the ancient masters. ★★ The store-consciousness reading of the truth of origination = brought out by Jing and Kuiji together. The doctrinal exposition is set out in the 〈Exposition〉.

With no interval after the highest-worldly dharmas the transcendent mind arises = the path of seeing. This leaf, from the path of seeing to the arhat, draws the whole Śrāvaka Stage (Stage 13) to a close. The point of the eye: ★ the store-consciousness/seed thread knots itself shut here — preparatory effort "perfumes" the seeds of the path of seeing's dharma- and consequent-knowledge; the vajra-like concentration "eliminates" the defiled seeds of the afflictions; joined with the previous three leaves' "suppress (the worldly path) · hold (the store consciousness) · know (the defiled seeds of the truth of origination)," the suppress → hold → know → perfume → eliminate — five acts fastened to one and the same store-consciousness seed, reaching the ultimate at the vajra-like [concentration].

In one line: the path of seeing (with no interval after the highest-worldly dharmas · the non-discriminating decisive knowledge and directly-seeing knowledge arise · the afflictions of view of the three realms are eliminated all at once · the three fruits: prior freedom from craving → non-returner 〔the leap-over non-returner〕 / double freedom from craving → once-returner / not yet free of craving → stream-enterer) → direct realization (the two markless [factors] join together · the kṣatriya simile) · the four knowledges (the knowledge that there is only dharma, dispelling the real self · the knowledge that is not [of] annihilation, not [of] permanence · the knowledge that conditioned formations are dependently arisen and like an illusion), the twelve marks → the path of cultivation (the eleven classes of cultivation) → the attention of joy-gathering → the vajra-like meditative concentration (harming forever, without interval, the coarse-and-heavy seeds of all the classes of affliction) → the knowledge of exhaustion · the knowledge of non-arising → becoming an arhat (the ten [dharmas] of the adept · the three abidings · the thirty-two excellent-quality dharmas) → "all of this is named the Śrāvaka Stage," the conclusion 〔T30 0475c27–0477b28〕.

Three Points of the Eye

1. The path of seeing eliminates the afflictions of view all at once · the three fruits · the four knowledges: the afflictions of the desire realm suppressed by the worldly path (the previous three leaves) are, at the path of seeing, eliminated in their view-portion all at once — one who is prior-free of craving, entering the path of seeing, becomes a non-returner, "the leap-over non-returner" 〔Dunlun T42 0480c01 · Kuiji T43 0126b11〕. Direct realization = "the two markless [factors] join together without discord," observing face to face · the kṣatriya simile 〔Kuiji T43 0126b22〕. The four knowledges: the knowledge that there is only dharma (dispelling the ordinary being's false reckoning of a real self) · the knowledge that is not [of] annihilation · the knowledge that is not [of] permanence (leaving annihilation and permanence) · the knowledge that the dependently-arisen is like an illusion 〔Kuiji T43 0126b29 · Dunlun T42 0480c15〕; the twelve marks (not falling into the evil destinies · not committing the five acts of immediate [retribution] · not undergoing an eighth existence · the fourfold pure faith, etc.).

2. ★ The store-consciousness/seed thread knots itself shut (the doctrinal eye · running through the four leaves): ① the seed-support site of the dharma- and consequent-knowledge · the innate and the newly perfumed — preparatory effort (the fourfold-truth contemplation by the five stilling contemplations and the general and particular applications of mindfulness) "perfumes and awakens the innate seeds of the path of seeing's dharma- and consequent-knowledge and causes them to increase" (Jing) · "this is the sense of newly perfuming … once again increasing the beginningless uncontaminated seeds" (Ji) 〔Dunlun T42 0479a11 · Kuiji, Concise Compendium, own composition, 0125b24〕; the path of seeing's two knowledges arise from this seed-support site. ② the vajra-like concentration, only the uninterrupted path, eliminates the seeds — Ji says: "if it is the eliminating of the seeds, it is only the uninterrupted path; if it is the suppressing of the seeds, the path of preparatory effort too has this sense … this treatise, on the strength of eliminating the seeds, speaks only of the uninterrupted path" 〔Dunlun T42 0481b18 · Kuiji T43 0127b06〕. Suppress (13-04-01, the seeds' activity) → hold (13-04-02, the store consciousness holds the body) → know (13-04-03, the craving of the truth of origination = the defiled seeds of the store consciousness, the cause of further existence) → perfume (this leaf, preparatory effort perfumes the uncontaminated seeds) → eliminate (the vajra-like [concentration] harms forever the defiled seeds) — one and the same store-consciousness seed, reaching the ultimate at the vajra-like [concentration].

3. The arhat's thirty-two dharmas · the conclusion of the Śrāvaka Stage: without interval after the vajra-like concentration one sets going the knowledge of exhaustion (the knowledge that my birth is already exhausted) · the knowledge of non-arising 〔Dunlun T42 0481c20〕, and becomes an arhat. The thirty-two dharmas of excellent quality: at the very utmost and ultimate · finally without stain · the utmost limit of the holy life · crushing the iṣīkā (a lofty mountain in the West · Jing figures it as the self-exalting of conceit 〔Dunlun T42 0482a16〕) · the six constant abidings (the six faculties toward the six objects without gladness and without sorrow, abiding in supreme equanimity, in right mindfulness and right awareness · taking the three dharmas of equanimity, mindfulness, and right awareness as their substance 〔Kuiji T43 0128a11〕) · abiding in the realm of nirvāṇa with remaining basis (sustaining the last body possessed) · final nirvāṇa in the realm of nirvāṇa without remaining basis (no one who attains final nirvāṇa at all, just as there is no one who transmigrates) · being unable to draw near to five sorts [of place]. The final "all of this is named the Śrāvaka Stage" concludes Stage 13, the four yoga-stations · "the teaching-dharma associated with the śrāvakas is their root, as with the assemblages of names, phrases, and syllables" 〔Dunlun T42 0482c14 · Kuiji T43 0128b05〕.

Note: the bounds of the exposition of the Śrāvaka Stage — Dunlun's Notes ends at 0482c21, Kuiji's Concise Compendium at 0128b08; there follows the Pratyekabuddha Stage, the fourteenth (0482c21 / 0128b09). The two ancient-master postures: Dunlun, Notes, fascicle eight, part one 〔T42 from 0480b · citing Jing, Tai, Ji〕; Kuiji, Concise Compendium, fascicle nine 〔T43 from 0126a〕. ★ The seed-support site, innate and newly perfumed = set out jointly by the three houses of Jing, Tai, and Ji; the vajra-like [concentration], only the uninterrupted path eliminating the seeds = Ji's account. Jinaputra's Commentary has only a preface to the general meaning, with no phrase-by-phrase dedicated exposition. For the opening-out of the doctrine, see the 〈Exposition〉.

The middle vehicle among the three. A mirror that holds up to the light "awakening yet thin in compassion": the loneliness and silence already written into the lineage.

In one line: Awakening can be walked, by one person, all the way to the end; but without the holding of great compassion, it can only accomplish a solitary one "wholly bent toward quiescence, using the body in place of the mouth" — by his silence, the pratyekabuddha says on the bodhisattva path's behalf why "great compassion" cannot be dispensed with.

Three Points of the Eye

1. The lineage is the ending. The pratyekabuddha's three [marks of] lineage — thin defilement (loving stillness) · thin compassion (not delighting to benefit beings) · middling faculties acting with pride (longing to realize [awakening] teacherless and of himself) — have already written the fruit ("born in an age without a buddha, awakening of himself without a teacher, delighting in quiescence and not expounding the Dharma") into the cause. Lineage is destiny's artery, the principle that "each [factor] arises from its own seed" enlarged across a whole road to buddhahood.

2. The rhinoceros-horn / the group-dwelling: two kinds of solitary. The rhinoceros-horn simile = solitary by birth (in dependence on the first path · a hundred aeons · reserving completion, alone, for a buddha-less age); the group-dwelling simile = solitary by practice (originally on the śrāvaka path, having aroused warmth-summit-acceptance / attained a fruit of the renunciant's life, lacking the power to consummate it in the present life, completing it alone in a later age). The common bone: born in an age without a buddha, teacherless able of himself to cultivate the thirty-seven factors of awakening and, contemplating the profound dependent origination, to realize [the goal] (Jinaputra: middling in practice and middling in fruit · teacherless awakening alone · also named a condition-awakener).

3. Awakened, yet unable to say it aloud. He dwells in the utmost emptiness, wishlessness, and signlessness, seeing through dependent origination; yet in "conduct" the thin compassion shows its limit — "he rescues and delivers by the body, not by speech" (manifesting bodily form alone · displaying supernormal power · uttering no words), "from the outset wholly bent toward quiescence." There is awakening, but the compassion is not full: he can deliver others by the body, but not by the Dharma.

In one line: The Bodhisattva Stage takes lineage as its head — the root of buddhahood is that one portion, within the store consciousness, of the naturally-present, primordial uncontaminated seeds able to sever the two obstructions; lineage settles the "can or cannot," and the conditions settle the "fast or slow."

Three points of the eye:

1. The two lineages: the innate lineage (preeminence among the six bases = the naturally-present uncontaminated seeds within the store consciousness, primordially present) plus the cultivated lineage (the habituation of wholesome roots, raised through practice); both kinds are taken, threading directly into the two lineages of the Cheng Weishi Lun.
2. The preeminence lies in realizing the purity of the two obstructions: the two-vehicle lineage is able to realize only the purity of the afflictive obstruction (turning toward quiescence); the bodhisattva lineage is able as well to realize the purity of the cognitive obstruction (becoming great awakening) — the root of the ultimate parting of the three vehicles lies just in how many obstructions the seeds contained in the lineage can sever.
3. Lineage is the life-root, not a guarantee: primordially present like the sprout of ginger (awaiting conditions to nourish it, yet the substance is primordially present); falling into an evil destiny, swiftly liberated and undergoing no fierce suffering; yet the four secondary afflictions can veil the pure dharmas, and if the four conditions are lacking one does not realize swiftly; without lineage one certainly does not realize.

Appended pointers:

• Read together with the Chapter on Lineage of the Śrāvaka Stage (13-01-01) — the Section on Ascertainment: "as the śrāvaka lineage is established, it should be known that the bodhisattva lineage is established just so"; same format of establishing, each with its own object of severance.
• Read together with the Chapter on the Lineage of the Powers within the same stage (15-01-08) — this chapter broadly clarifies the lineage-by-nature, that chapter inclines to clarify the ten-powers lineage of the cultivated.
• For the ancient masters' judgment "preeminence among the six bases = the mental base / the store consciousness" (Jing / Tai), and the three Western explanations of the substance of lineage (Jayasena / Candrapāla / Dharmapāla), see the Apparatus, Headings III and IV.

In one line: Lineage is the stuff, arousing the mind is the first right vow set up upon the stuff — arousing the mind has, as its intrinsic nature, the "first right vow" (universally gathering in the remaining vows, with aspiration, faith, and resolute conviction as its essence); it arises from the four conditions (remote), the four causes (intimate), and the four powers (their union), and whether it is firm turns wholly on whether it comes forth from one's own seed and one's own vow.

Three points of the eye:

1. The five marks and the four other names of arousing the mind: intrinsic nature (the first right vow) · mode of activity (resolute seeking of awakening and the welfare of beings) · object (great awakening and the welfare of beings) · quality · supremacy; the four other names = subsumed under entering · the root of awakening · an outflow of great compassion · the basis of training. Arousing the mind is the entrance ticket, the foundation, the outflow of compassion, and the basis of training.
2. The four conditions, four causes, four powers · the criterion of firmness: the four conditions (seeing or hearing supernormal transformation / hearing the bodhisattva-canon / seeing the Dharma about to be lost / arousing the mind hard to come by in the final age) = remote; the four causes (completeness in lineage 〔= surpassing in the six sense-spheres, by the very nature of things · same as the Chapter on Lineage〕 / being gathered in by good friends / compassion / not fearing suffering) = intimate; the four powers (one's own / another's / cause / intensified practice) = the driving force of their union. Arousing through one's own power or the power of cause = firm and unmoving; arousing through another's power or the power of intensified practice = not firm. The four causes-and-conditions of turning back are the reverse of the four causes.
3. The firm bodhisattva's qualities · the merit free of harm: the two most-rare dharmas (gathering in beings as retinue · unstained by the faults of gathering in a retinue) · the two inclinations · the two intensified practices · the two gateways of great wholesome dharmas · the two surpassings of cause and fruit · the two benefits (the revered field of merit · the merit free of harm). The merit free of harm = the doubled protection of a wheel-turning king · little sickness · efficacy of spell-phrases · coarse heaviness turned lighter · swift release even upon falling into an evil destiny, giving rise to compassion (same as the Chapter on Lineage).

Appended pointers:

• Read across with the Chapter on Lineage (15-01-01) — the first of the four causes, "completeness in lineage," is drawn word for word out of the Chapter on Lineage's innately-abiding lineage 〔0481b10 = 0478c13〕; the swift release even upon falling into an evil destiny is of the same tune 〔0482b ≈ 0480a18〕. Lineage (cause) → arousing the mind (vow) → the twofold benefit (conduct) form one line.
• Among the three alternate translations, the fifth mark reads supremacy / surpassing / growth, and the fourth power reads intensified practice / skillful means / adornment; the Section on Ascertainment re-ascertains the sequence of positions by the "ten arousings of the mind" (see the Apparatus, Heading Two).
• The distinction of vow from arousing the mind (Master Yuan), the four conditions as remote and four causes as intimate (Jing / Kuiji), final turning-back (Jing / Tai), and the doubled protection of a wheel-turning king (Jing / Woncheuk) are found under the Apparatus, Heading Four — recorded only, not adjudicated.

In one line: The Chapter on Benefiting Self and Others = the map of the bodhisattva path (the overall thread of training at the seven sites) + two iron laws (self and other are not two · merit and knowledge are not partial) — benefit is like a cause, ease-and-joy like a fruit; merit is the most excellent, knowledge is the unsurpassed.

Three points of the eye:

1. Training at the seven sites (the frame of the first section): benefiting self · benefiting others · the true meaning · might · the ripening of sentient beings · the ripening of one's own buddha-Dharma · awakening. Gathering the seven into five chapters, this is the guiding thread of all the chapters that follow in the first section (the true meaning = site 3 · might = site 4 · ripening = sites 5/6 · awakening = site 7). Benefiting self and others is of ten kinds (pure / shared · the class of benefit / of ease-and-joy · subsumed under cause / under fruit · this world / the other world · ultimate / non-ultimate); both pure self-benefit and pure benefiting-of-others have a part to be cut off (attachment to the pleasant abiding of concentration, casting aside the deliverance of beings = the fault of pure self-benefit; giving through wrong views, and violating precepts and teaching Dharma through the view of no-cause and no-fruit = the fault of pure benefiting-of-others).
2. Benefit is like a cause · ease-and-joy like a fruit (self and other are not two): bestow the beneficial matter attended by grief-and-suffering, strip away the unbeneficial matter attended by joy-and-pleasure — to make beings assuredly attain ease-and-joy afterward. Ease-and-joy is the five pleasures (the cause / feeling / the counteragent-to-suffering / the cessation of feeling / freedom from vexation-and-harm), and the pleasure free of vexation-and-harm is fourfold (renunciation / seclusion / quiet / the three-fold awakening); according to the ultimate meaning all feelings are suffering, and only the pleasure of the three-fold awakening is the true pleasure of the perpetual cessation of ultimate-meaning suffering.
3. The two wheels of merit and knowledge · merit is the most excellent, knowledge is the unsurpassed: three causes and three fruits (maturation / merit / knowledge). The eight endowments of maturation (life-span / bodily form / clan and family / sovereign command / trustworthy speech / great majesty / human [male] nature / great strength) = the capital for delivering beings (brought about by eight causes · increased by three conditions 〔purity of mind / of applied practice / of the field〕· attaining the eight fruits, benefiting beings well); merit = giving, discipline, patience · knowledge = wisdom · vigor and the meditative absorptions run through both parts; the substance and merit of maturation are all born from merit, and merit relies on knowledge to be raised up; lacking one, awakening is not realized.

Appended pointers:

• Training at the seven sites unfolds in the Chapter on the True Meaning (15-01-04) and the chapters that follow; the two accumulations of merit and knowledge are broadly performed in the six perfections, from the Chapter on Giving (09) onward. Arousing the mind (the vow) → benefiting self and others (the thread of practice) → the various perfections (the topics of practice): one continuous line.
• The ten gates → Master Yuan's five pairs · pure self-benefit in Jing's ten sentences / Ji's eight · the three conditions from Lord Jing (purity of mind = faith) · the substance of the pleasure-that-counteracts-suffering in Woncheuk's record of two old explanations (the Tripiṭaka-master keeping to the latter) · merit is the most excellent and knowledge the unsurpassed (Ji · the Concise Compendium is wanting in this verdict) — see the Apparatus, Heading IV, recorded but not adjudicated.
• The Section on Ascertainment ascertains anew by the bodhisattva's nine right practices (nine similes) · the five wrong practices · the fivefold capacity and incapacity (Apparatus, Heading II · Heading VI).

In one line: Reality is four-layered according to knowledge, and the supreme is the ineffable — the ineffable intrinsic nature (the other-dependent + the true) and the provisionally-spoken intrinsic nature (the wholly-imagined) of all phenomena, ranged over by non-discriminating knowledge, are the Middle Way of the threefold nature; to empty the wholly-imagined and to keep the bare thing is the well-grasped emptiness.

Three points of the eye:

1. The four realities · the fourth is supreme: the reality established by consensus in the world / the reality established by reasoning / the reality ranged over by the knowledge purified of the afflictive obstruction (the two vehicles' four truths · emptiness of self) / the reality ranged over by the knowledge purified of the cognitive obstruction (the bodhisattvas and buddhas · the no-self of phenomena, the ineffable); the first two are inferior, the third middling, the fourth supreme. The fourth = the ineffable intrinsic nature / the provisionally-spoken intrinsic nature, the sphere of non-discriminating knowledge = the treatise-anchor of the threefold nature (the Saṃdhinirmocana's three characters and threefold naturelessness · the Cheng Weishi Lun's threefold nature · the perfectly-accomplished = the suchness shown forth by the twofold emptiness).
2. The non-dual Middle Way · the well-grasped emptiness: being (the provisionally-spoken intrinsic nature · over-affirmation) / non-being (the absence of any thing · under-denial), the two of them alike far removed = the Middle Way. The well-grasped emptiness = "because here that is nothing at all, one accordingly, by that, rightly contemplates it as empty; and because here the remainder is in truth present, one accordingly, by that remainder, knows just as it is that it is present" (empty the wholly-imagined · keep the other-dependent bare thing · like the provisionally-established person upon the aggregates); the wrongly-grasped emptiness = dismissing the bare thing as absent = the utterly-nihilistic one, "better to raise the view of a self than wrongly to grasp emptiness." The other-dependent resembles being yet is not real = the eight similes (magical creation / reflected image / echo / play of light and shadow / the moon in water / mirage-water / dream / illusion).
3. The resolute conviction in emptiness · abiding in neither of the two extremes: the bodhisattva dwells in birth-and-death and cultivates the resolute conviction in emptiness, knowing birth-and-death just as it is yet not growing weary of it, and toward nirvāṇa neither afraid nor desirous → abiding neither in birth-and-death nor in nirvāṇa = the vast skillful means for realizing awakening (unlike the two vehicles, who swiftly enter quiescent cessation). The eight discriminations give rise to three things (the ground-and-object thing of idle proliferation · view and the conceit "I am" · greed, hatred, delusion) → the four investigations and the four kinds of knowledge-in-accord-with-the-real extinguish idle proliferation → the great parinirvāṇa of the Great Vehicle · the five benefits and five deeds.

Appended pointers:

• Read together with the Chapter on Lineage (15-01-01) — the fruit-sphere of the bodhisattva-lineage's "furthermore realizing the purification of the cognitive obstruction" is this chapter's fourth "reality ranged over by the knowledge purified of the cognitive obstruction"; lineage is the cause, the true reality is what it realizes.
• The assignment of the ineffable / the provisionally-spoken ↔ the threefold nature: the ancient masters have two readings (Jing: the ineffable = the other-dependent and the true · the provisionally-spoken = the wholly-imagined / the first Western gloss: the provisionally-spoken = the other-dependent · Nanda's separate judgment); see the Apparatus, Heading IV, both set out without adjudication.
• The boundary between the wrongly-grasped emptiness and the "ultimate emptiness" of the three treatises: Jing's refutation · Dunlun's judgment · Wŏnhyo's reconciliation, only recorded, not adjudicated (Apparatus, Heading IV).
• The Section on Ascertainment re-ascertains the true reality by the "five events" (character · name · discrimination · suchness · right knowledge), which and this chapter's two axes mutually illumine (Apparatus, Heading II).

In one line: The powers are the functioning that arises out of the realization won in the Chapter on Reality — the ground of the supernormal powers is that "all phenomena are consciousness-only, and have no fixed marks at all" (hence one can transform earth into water, and take Sumeru into a mustard seed), while the most excellent power of all is, in the exhaustion of the outflows, "not to actualize it" (able to enter nirvāṇa yet deliberately not to take it up, staying within the outflows to ripen beings without being defiled = the non-abiding nirvāṇa).

Three points of the eye:

1. The three powers · the six supernormal powers · the two functions of the divine-object power: the three powers = the noble power (mastery of concentration) / the power of the Dharma (the six perfections) / the innate power (the store of merit); the five classes; the six supernormal powers = the divine-object power / the recollection of former abodes / the divine ear / the sight of dying-and-being-born / the knowledge of distinctions of mind / the exhaustion of the outflows. The divine-object power = the power to transform (the eighteen transformations: quaking … emitting great light) + the power to conjure (conjuring bodies / realms / speech); it accomplishes only two things — drawing beings into the sacred teaching, and bestowing benefit and ease on beings who suffer.
2. Transformation = transformed by consciousness (the point of the eye): "toward earth, arousing the resolute conviction of water, one causes it to become water in truth and not otherwise" 〔0492a15〕 — the ancient masters set out two readings side by side without judging: Jing = the measure of consciousness-only (all phenomena are but transformed by consciousness · no fixed material substance · Sumeru and mustard seed are alike but the measure of consciousness · the Compendium of the Mahāyāna's "consciousness as dominant condition") / Tai and Kuiji = one substance ceases and another substance is newly born · by the Buddha's power a moist nature is made present within fire · the nature cannot be transformed (guarding against transforming the insentient into the sentient and thereby increasing the realm of beings). The inconceivability of the supernormal powers has for its ground the words "consciousness-only, without fixed marks."
3. The exhaustion of the outflows, "not to actualize it" = the most excellent power: the bodhisattva knows the means to the exhaustion of the outflows as they truly are yet does not actualize it, does not swiftly forsake the outflows and is not defiled 〔0494c29 · Dunlun: "attending to the four truths yet not actualizing it · coursing among the outflows yet undefiled" 0519b05〕 — able to enter nirvāṇa yet deliberately keeping to birth-and-death to ripen beings = the non-abiding nirvāṇa (carrying forward the Chapter on Reality's resolute conviction of emptiness). The innate power = the eight aspects of accomplishing the Way (not wrought by the supernormal powers); the common-and-uncommon three aspects (subtlety / class / realm) — the bodhisattva's measure pervades every realm, while the two vehicles are confined to the two-thousandfold / three-thousandfold realm (the greatness of the compassionate vow = the greatness of the power).

Guidance appended:

• Carries forward the Chapter on Reality (the third of the seven abodes), the functioning that arises out of the knowledge-realized object; the transformation's measure of consciousness-only carries forward the wordlessness of the threefold nature, the exhaustion of the outflows' "not actualizing it" carries forward the resolute conviction of emptiness, the non-abiding in nirvāṇa 〔0487a15〕; the noble power rests on the concentration-mastery of the Stage of Meditative Equipoise (Stage 06).
• The two readings of transformation (Jing's measure of consciousness-only · Tai's and Kuiji's one-substance-ceasing-another-born) · the innate power in Jing and Kuiji · the four glosses on Drāviḍa (Jing / Tai / Kuiji / Woncheuk) — see the Apparatus, Heading Four; recorded only, not judged.
• Alternate translations: Dharmakṣema's Chapter on Power (fifteen transformations) · Guṇavarman's Chapter on the Inconceivable (five inconceivables · thirteen transformations · without the word "powers"); the Section on Ascertainment judges the inconceivability of the majestic power by five reasons (Apparatus, Heading Two).

In one line: The whole bodhisattva path is one word, "ripen" — the uncontaminated seed sown by the lineage ripens to the purification of the two obstructions (the intrinsic nature of maturation); the vow made in arousing the mind ripens to being able, through the six grounds, to deliver others (the person who matures); the beings one delivers ripen to realizing the fruit in the present life, and even to parinirvāṇa (the marks of the one already matured); and to mature one's own buddha-dharma and to mature sentient beings are one and the same matter.

Three points of the eye:

1. The six approaches · the intrinsic nature of maturation = the ripening of the uncontaminated seed (the eye): maturation is, in brief, of six approaches — the intrinsic nature / the person to be matured (four kinds: śrāvaka · pratyekabuddha · buddha · no-lineage) / the distinctions (the faculties · the wholesome roots · wisdom · inferior-middling-superior) / the means (twenty-seven kinds) / the person who matures (the bodhisattva of the six grounds) / the marks of the one already matured. The intrinsic nature of maturation = the seeds of wholesome dharmas cultivated again and again to "being able, without interval, to realize the purification of the two obstructions" 〔0496c01〕; the ancient master Dunlun glosses these "seeds of wholesome dharmas" as just the naturally-existing uncontaminated seeds 〔0520c07〕 = carrying forward the natively-dwelling lineage of the Chapter on Lineage · the "cutting-off and purification of the two obstructions" it accords with = carrying forward the fourth reality of the Chapter on the True Meaning (the reality ranged over by the knowledge that purifies the cognitive obstruction). The three ripening similes (boil · earthenware · fruit 〔0496c05〕) Jing matches to: the two obstructions can be cut off / the path can be cultivated / awakening can be realized 〔0520c17〕.
2. The three obstructions paired with the three ripenings · the twenty-seven means (the eye): the maturation of the faculties → the obstruction of maturation · the maturation of the wholesome roots → the obstruction of karma · the maturation of wisdom → the afflictive obstruction 〔0497a05 · Dunlun, "the eight excellent [aspects of] body depart the three evil destinies · the wholesome roots depart evil karma · wisdom departs the afflictions" 0521a21〕. The twenty-seven means 〔0497a11〕 Dunlun gathers into self-benefit ten / benefiting others six / again clarifying self-benefit six / again setting forth benefiting others five · the first ten in five pairs 〔0521a25〕; the item "subduing" meets inferior, middling, and superior transgression of the precepts with loving-kindness in admonishing / rebuking / driving out (the penalty too is for the sake of ripening) 〔0521b17〕.
3. The person who matures, the six grounds = a whole map of the stages of realization · the marks of the one already matured, the three grades (the eye): the six grounds (the practice of resolute conviction / pure and excellent resolve / coursing in right practice / fallen into the fixed [course] / coursing in right practice with the fixed [course] / arrival at the ultimate 〔0498a11〕) = the bodhisattva's stages — Dunlun, on the strength of fascicle forty-nine, matches the forty minds before the grounds → the first ground → the second through the seventh grounds → the eighth ground → the ninth ground → the tenth ground 〔0521c08〕; Kuiji cites the Compendium of the Mahāyāna to match the three incalculable kalpas 〔0140b13〕, the two matchings set forth together. The marks of the one already matured: the three grades of maturation answering to the realizing of the śrāmaṇa-fruit / parinirvāṇa 〔0498a21〕; the bodhisattva's three incalculable kalpas matched to the three classes of the wholesome dharmas of awakening — blazing · unmoving · utterly well purified 〔0498b08 · the gloss of the names 0498b18〕; the inferior grade in the first kalpa still goes toward the evil destinies = retaining the afflictions to moisten rebirth by the vow of compassion (Kuiji's garuḍa-pecking-the-dragon-and-muddying-its-feet simile · not a falling of one's own intention 〔0522b22〕); the three grades again each in three grades (inferior-inferior … superior-superior, nine grades · measureless grades 〔0498c01〕).

Appended pointers:

• Carries forward the Chapter on Lineage (the natively-dwelling uncontaminated seed) · the Chapter on the True Meaning (the fourth reality, the cutting-off and purification of the two obstructions) · the Chapter on Powers (the drawing-in by the supernormal powers as an instrument of maturation); the six grounds of the one who matures = the enterprise of the item "maturation" (item 5 of 6) within the general rubric of the seven abodes of learning in the Chapter on Self-and-Other Benefit. Next follows the Chapter on Awakening (the utmost of maturation is just the realizing of awakening).
• The two readings of the six grounds (Dunlun, fascicle forty-nine · Kuiji, the Compendium's three incalculable kalpas) · the three obstructions paired with the three ripenings · the matching of the three ripening similes · the ancient dispute over the maturing of the no-lineage (Woncheuk's record: the Nirvāṇa-sūtra's buddha-nature ↔ the Bodhisattva-śīla, the Bodhisattvabhūmi, the Sūtrālaṃkāra, the Laṅkāvatāra five-lineages · a Western gloss) — see the Apparatus, Headings III and IV, recorded only, not judged.
• Alternate translations: Dharmakṣema's Chapter on Maturation within the Section on Means, the sixth (retaining the word "maturation" · the two obstructions rendered "the afflictive obstruction and the obstruction of wisdom" · twenty-seven means · "swiftly-purified"); Guṇavarman's Chapter on the Taming of the Grounds, the seventh ("maturation" rendered throughout as "taming" · only twenty-two means · the six-ground names differ · great-purity, unmoving, purely-wholesome, greatest-stilling); the Chapter Ascertaining Maturation of the Section on Ascertainment ascertains only the "ten practices of the Dharma," itself declaring that "the remaining ascertainment-text no longer appears" (it does not ascertain over again the six approaches) (Apparatus, Heading II).

In one line: Awakening is the fruit at the very summit of the whole bodhisattva path; in one line = "the two eliminations and the two knowledges" — the elimination of the afflictive obstruction gaining the knowledge free of defilement and unbound, the elimination of the cognitive obstruction gaining the knowledge unhindered and unobstructed toward all that is knowable. This is the ripened fruit of the Chapter on Maturation's "elimination-and-purity of the two obstructions," and the ultimate of the Chapter on Reality's fourth reality (the Section on Ascertainment, for its part, says this fruit otherwise by "the four characteristics of the transformation of the basis," the two axes illuminating each other).

Three Points of the Eye

1. The intrinsic nature of awakening = the two eliminations and the two knowledges (the eye). The two eliminations = the elimination of the afflictive obstruction · the elimination of the cognitive obstruction; the two knowledges = the knowledge, from the elimination of the afflictive obstruction, that is free of defilement and no longer bound by any affliction · the knowledge, from the elimination of the cognitive obstruction, that is unhindered and unobstructed toward all that is knowable 〔0498c20〕. The ancients' reading: the two eliminations too are named awakening because they are the fruit of awakening (Tai) · the two knowledges = the knowledge of the emptiness of persons and of dharmas (Woncheuk) · the awakening of the three bodies (Kuiji) 〔Dunlun 0523a04 / a16 · Kuiji 0141a06〕. Demarcation: the whole Basic Section carries not the word "transformation of the basis," and the commentary on the Chapter on Awakening frames it neither by the twofold transformation of the basis nor by the four knowledges; the name "transformation of the basis" issues from the Chapter Ascertaining Awakening in the Section on Ascertainment (the intrinsic nature of great awakening = the transformation of the basis surpassing the two vehicles · four characteristics: the basis of the transformation whereby [the path] arises / whereby [affliction] no longer arises / the fruit of the well-examined knowable / the purity of the dharma-realm 〔0707a05〕) — so the two eliminations and two knowledges ↔ the transformation of the basis illuminate each other within the scriptures, and the four knowledges are not to be drawn in (there is no source for them here). Paramārtha's original-awakening-as-dharma-body reading and Xuanzang's disclosed-suchness-is-not-the-substance-of-consciousness reading are only recorded, not adjudicated 〔Dunlun 0523a13〕.

2. The three alternate formulations · the one hundred forty exclusive buddha-dharmas · the seven supremacies · the three abidings (the eye). The alternate formulations = the pure knowledge / the knowledge of all 〔realm ×2 · event ×2 · all classes · time ×3〕 / the unimpeded knowledge 〔0498c24〕; the one hundred forty exclusive buddha-dharmas 〔0499a11〕 (Kuiji 136 + 4 = 140 〔0141a12〕 · Dunlun cites the Anuttarāśraya-sūtra for one hundred eighty 〔0523b15〕 · set side by side, not adjudicated · detailed in the Chapter on Establishment); the seven supremacies (basis / right conduct / perfection / knowledge / might / elimination / abiding · whence the buddha's awakening is supreme 〔0499a15〕); the three abidings — noble / divine / pure — plus the four supreme abidings (the noble abiding: emptiness · the attainment of cessation; the divine abiding: the unmoving fourth absorption; the pure abiding: great compassion 〔0499b07〕).

3. The ten titles · the appearance of buddhas · not a female body (the eye). The Tathāgata's ten kinds of merit-title, the merits for recollection 〔0499b18〕 (Kuiji judges: the last one is the general title · the first nine are distinct titles · the first three [pertain to] the twofold benefit, the middle three to self-benefit, the last three to benefiting others); the appearance of buddhas = one buddha to one buddha-land (the compassionate vow, "I shall be the one and only, in worlds that have no leading head, acting as the leading head" · no realm has two buddhas appearing twice over · to press forth the vigor of sentient beings 〔0499c–0500a〕) · all the merits of the Tathāgatas are equal, save only four dharmas (length of life / title / clan and lineage / bodily marks 〔0500a20〕); awakening not realized in a female body 〔0500a23〕 — the ancient masters reconcile the Lotus dragon-girl as "transforming into a male and only then becoming a buddha · not by a female body" 〔Dunlun 0525b25 · Kuiji 0142a05〕 · transmitted as it is, neither added to nor diminished. Closing praise: awakening is inconceivable (passing beyond discursive thought) · measureless (composed of boundless merits) · unsurpassed (generating the merits of the three vehicles) · the awakening realized by buddhas alone is the highest, most honored, most marvelous, most supreme 〔0500b03〕.

Appended Directions

• Carries forward from the Chapter on Maturation (the ripened fruit of the elimination-and-purity of the two obstructions) · the Chapter on Reality (the fourth reality, the knowledge that has purified the cognitive obstruction) · the Chapter on Might (the supremacy of might among the seven = the six supernormal powers); the one hundred forty exclusive buddha-dharmas are detailed in the Chapter on Establishment. Next comes the Chapter on the Lineage of Power (the lineage of power by which awakening is accomplished).
• The ancients' readings of the two eliminations and two knowledges (Tai: the fruit of awakening · Woncheuk: the two emptiness-knowledges · the Paramārtha–Xuanzang dispute over original awakening) · the two accounts of one hundred forty / one hundred eighty · the seven supremacies and three abidings · the ten titles · the female-body / dragon-girl resolution — see the Apparatus, Headings III–IV, only recorded, not adjudicated.
• Alternate translations: Dharmakṣema's Chapter on Unsurpassed Awakening (fasc. 7) (the two eliminations · the seven unsurpassed [things]: body, path, right… · the one hundred forty with "the four unhindered knowledges · the purity of every kind" · analyzed at length in the Chapter on Establishment); Guṇavarman's Chapter on Awakening (fasc. 8) (the two liberations · the seven unsurpassed [things]: body, upholding, endowment… · the one hundred forty with "the four pure practices" · not a female body, "the two-finger knowledge" with its own gloss · analyzed at length in the Chapter on Abiding); the Section on Ascertainment's Chapter Ascertaining Awakening re-expounds great awakening by the five characteristics of the transformation of the basis (intrinsic nature / function / means / turning / returning) (Apparatus, Heading II).

In one line: The power-lineage = the seed of the ten powers, the acquired lineage (as against the Chapter on Lineage's lineage-by-intrinsic-nature, the seed-by-nature); this chapter is a syllabus for "growing the seed-by-nature into the ten powers" — the seven sections (being furnished with the many resolute convictions · seeking the true Dharma · teaching the true Dharma · practice in accord with the Dharma · instruction · admonition · the four means of gathering); by seeking the five sciences, understanding the ten causes and five fruits of the Inner Science, cultivating calm and insight, and teaching others and gathering the assembly, one makes the lineage of the ten powers (knowing the possible-and-impossible · knowing one's own deeds + the eight knowledge-powers) attain purity and increase.

Three points of the eye:

1. The power-lineage = the acquired seed of the ten powers (the eye): "power" = the ten powers; the power-lineage = the seed of the ten powers; the Chapter on Lineage clarifies the lineage that abides by intrinsic nature (the seed-by-nature, the naturally-there uncontaminated seed), the Chapter on the Power-Lineage clarifies the acquired (the acquired lineage) 〔Dunlun 0525c25 · Kuiji 0142a06 "the former is the lineage-by-nature, the present the acquired lineage"〕. The seven sections = a bodhisattva's syllabus of cultivation for the learning-points (the uddāna 〔0500b11〕). Being furnished with the many resolute convictions = the eight bases of resolute conviction (the merits of the Three Jewels / the power of the buddhas and bodhisattvas / the true meaning / cause / fruit / the meaning to be attained / the means of attaining / good words and good teaching) · the two causes-and-conditions (much cultivating resolute conviction · amassing a fierce and keen forbearance) 〔0500b18〕.
2. The ten causes · four conditions · five fruits of the Inner Science = the establishment of cause-and-fruit (the consciousness-only reading · the eye): seeking the five sciences (Inner / Reasoning / Sound / Medicine / Crafts), the Inner Science shows the aspect of right cause-and-fruit = the ten causes (speaking-in-accord / dependence-and-regard / drawing-in / taking-up / arising / drawing-forth / determining-differentiation / co-working / contrariety / non-contrariety 〔0501a10〕) · the three proceedings (crops-and-sowings / defilement / purity). The ten causes ↔ the four conditions the ancient masters collate by the Cheng Weishi Lun's explanation: the cause-condition = the producing cause · the dominant condition = the means cause · the middle two conditions (immediately-antecedent / object) = gathered by the cause of taking-up 〔Dunlun 0527b26〕; the cause of drawing-in (the basis of the latent-perfuming cause · not moistened) as against the cause of arising (the basis of the moistened-seed cause · moistened · Kuiji 0142c04). The five fruits (maturational / outflowing / freedom-from-bondage / a-person's-exertion / dominant 〔0502a29〕) · the substance of the maturational fruit = the ālaya + the maturational seeds + the name-language seeds 〔Dunlun 0528a26〕.
3. The ten-power-lineage frame (2 + 8 = 10 · the eye): the Inner Science's aspect of right cause-and-fruit → the lineage of the power of knowing the possible and the impossible 〔0502b17〕 · what-is-done-is-not-lost-what-is-not-done-is-not-gained → the lineage of the power of knowing one's own deeds 〔0502b23〕 · the eight kinds of instruction → the remaining eight powers (meditative-absorption-liberation-concentration-and-attainment / superior-and-inferior faculties / resolute conviction / the elements / the paths leading everywhere / former abodes / death-and-birth / the exhaustion of the outflows 〔0504c04〕). The ancient masters Jing, Woncheuk, and Kuiji hold the same: Kuiji, "why does it speak only of the eight powers? The foregoing had already accounted for the two powers of the possible-and-impossible and one's own deeds, and so here it only clarifies the eight kinds of power" 〔0143c16 · Dunlun 0530a07〕. The love-and-esteem of seeking to hear (treading the hot iron ground · the upaniṣad-part collation 〔0503a〕) · the twenty aspects of teaching the true Dharma (fifteen of conformity + five of purity 〔0503b23〕) · practice in accord with the Dharma (the eight aspects of right reflection · the four aspects of right cultivation, calm and insight 〔0503c02〕) · the five kinds of admonition 〔0504c08〕 · the four means of gathering 〔0504c17〕.

Appended pointers:

• Inherits from the Chapter on Lineage (the seed-by-nature ↔ the acquired lineage) · the Chapter on Powers / the Chapter on the True Meaning (the power and the true meaning among the eight bases of resolute conviction); the four means of gathering are the skillful means by which the Chapter on Maturation matures beings. What comes next is the Chapter on Giving (the first of the six perfections).
• The naming of the power-lineage · the mutual gathering of the ten causes and the four conditions · the maturational fruit = the ālaya · the power-lineage ↔ the ten powers 2 + 8 · Dharma-master Yuan's miscount of the eight bases · the opening-and-combining of the five sciences (the Science of Reasoning and Dignāga): see the Apparatus, Headings III and IV — recorded only, not judged.
• Alternate translations: Dharmakṣema's Chapter on the Power-Lineage, the eighth (the ten causes: speaking-in-accord / by-existence / planting … · the five fruits: recompense / basis / liberation / a-person's / dominant · the admonition: restraining / permitting / raising / subduing / gladdening) · Guṇavarman's Chapter on the Nature of the Powers of Awakening, the ninth (the ten causes: circulating / following / making … · the five fruits: recompense / remainder / liberation / present-doing / dominant · the admonition in Vinaya-procedural language · the four means of gathering: giving / soft speech / benefit / shared aim); the Section on Ascertainment's Chapter Ascertaining the Power-Lineage does not re-ascertain the seven sections, but separately ascertains the six aspects of the Tathāgata's merits, that the gods are not a refuge, the nominally-existent, and the gathering-in of right much-hearing (the Apparatus, Heading II).

In one line: Giving is the first of the six perfections, and it sets up the "nine aspects" as the common frame of the six perfections; and the perfection of giving lies not in the thing but in the heart — its essence is "the volition arising together with non-attachment + the two kinds of action of body and speech," its function is "skillful wisdom" distinguishing what ought and ought not to be given, and its ultimate is the purity of the three spheres, dedication to awakening, and the upholding of non-outflowing wisdom (the three spheres being Dharma-conforming are but the provision for freedom from desire; the true path of purity is non-outflowing wisdom).

Three points of the eye:

1. The nine aspects as the common frame of the six perfections · giving of intrinsic nature = the volition arising together with non-attachment (the eye): the nine aspects of giving (intrinsic nature / all / difficult / all-gateway / good-person / all-kinds / request-fulfilling / happiness of both worlds / pure 〔0505a28 uddāna〕) — the ancient master, the Tripiṭaka-master: "the lower five perfections explain the three 'all's' · to be understood by analogy" 〔Dunlun 0530b〕: the Chapter on Giving sets up the model for the six perfections. The essence of giving of intrinsic nature = the volition arising together with non-attachment + the two kinds of action of body and speech (volition as essence · non-attachment as concomitant · body-and-speech as function · the giving of Dharma and the giving of fearlessness likewise possess the three kinds of action and non-attachment 〔this treatise 0505b06 · Dunlun 0530c06 · Kuiji citing the Abhidharmasamuccaya-vyākhyā 12, 0144a28〕); abiding in moral restraint · the āgama view (Kuiji takes the sense of cause and fruit) · the view that there is definitely a fruit.

2. Giving of all = what ought and ought not to be given + skillful wisdom (the eye): the great passage on giving of all (inner and outer objects of giving · the two forms of giving the inner body / outer things) = what ought and ought not to be given (poison, fire, blade, liquor for harmful use — do not give · father, mother, teacher, elder — definitely do not give · do not forcibly compel wife and children, servants and maids · do not give things of idle amusement and no meaning · do not give the cage, net, fowling-net, snare for catching fish or netting deer 〔Dunlun 0531a20〕) + giving by skillful wisdom (two who ask — first the one in danger and hardship / the miserly household — draw them in to rejoice and plant the seed of relinquishing miserliness / no wealth — the crafts, little effort much wealth / the giving of Dharma — selecting the vessel · giving-by-skillful-means-of-not-giving = pure giving relinquished to the buddhas and bodhisattvas of the ten directions · the simile of the bhikṣu's pure robes). Giving is steered by wisdom · not answering every request.

3. The four counteragents to the obstacles to giving · the three givings · the ten marks of purity (the eye): the four obstacles to giving (not having practiced beforehand / the object of giving scarce and wanting / attachment to the excellent and fine / seeing and delighting in the fruit of wealth to come 〔0508c29〕 · Woncheuk explains their essence = the incapacity upon the seeds / the five aggregates and twelve links / surpassing greed / the wrong view that seeks a fruit to come 〔Dunlun 0532a20〕) · the four counteracting knowledges (awakening / enduring the many sufferings / thoroughly knowing the topsy-turvy / seeing that the nature of all conditioned things is without firmness · the first three for rightly practicing giving, the last for taking up the fruit 〔0509b08〕). The three givings (wealth / fearlessness / Dharma · wealth and fearlessness for ease in this world · the giving of Dharma for the world to come 〔0510a01〕). The ten marks of pure giving (without lingering delay / without grasping / without hoarding / without lifting oneself up / without reliance / without timid shrinking / without lowliness / without turning-toward-and-away / without hope of a return for kindness / without wishing for its maturation 〔0510a13〕) · the three spheres being Dharma-conforming are but the provision for freedom from desire · the true path of purity is non-outflowing wisdom 〔Dunlun 0531b10〕 · all dedicated to unsurpassed awakening.

Appended pointers:

• Receives the Chapter on the Lineage of Power (giving heading the four means of gathering); the nine aspects as the common frame of the six perfections · the lower discipline, patience, vigor, meditative absorption, and wisdom by analogy 〔Dunlun 0530b〕; the three spheres as provision · non-outflowing wisdom receives the non-conceptual knowledge of the Chapter on Reality; giving is an instrument for bringing sentient beings to maturity in the Chapter on Maturation. Next comes the Chapter on Discipline (the second of the six perfections · the threefold pure discipline).
• Giving of intrinsic nature as the volition arising together with non-attachment · the nine aspects running through the six perfections · giving with unobstructed understanding (Jing / Tai / Kuiji) · the essence of the four obstacles to giving (Woncheuk) · the dispute over the sequence of the three givings (the old master Yuan · fearlessness first, the giving of Dharma last) · the three matters as provision, not the true path of purity — see the Apparatus, heading three · heading four; recorded only, not adjudicated.
• Alternate translations: Dharmakṣema's Chapter on Giving, ninth (the nine aspect-names differing · good person / all conduct / dispelling vexation · no uddāna · the four obstacles to giving · the four counteragents as discernment, enduring suffering, knowing the topsy-turvy grasping, observing conduct without firmness) · Guṇavarman's Chapter on Giving, tenth (giving of nature = the five aggregates · all self / for dispelling / self-benefit-and-other-benefit / stillness · the four kinds of harmful-giving mind · the giving of wealth impure, the giving of Dharma pure); the Section on Ascertainment ascertaining six chapters — giving and the rest — not following the nine aspects · re-ascertaining by seven kinds of purity × ten marks (the purity of knowledge re-ascertaining the essential-character exposition-of-the-term differences · the purity of stains re-ascertaining the four kinds of obstacle · pointing back to the ten-mark pure giving of the Basic Section · drawing on the Sūtra of the Five Kinds of Fault / the Śṛgālaka Sūtra) (the Apparatus, heading two).

In one line: Discipline comes carried forward from giving — giving sweeps away outward stinginess, discipline guards against inward defilement 〔Kuiji 0145b05-07〕; the essence of discipline is not a single mental factor, but a twofold effort — the "receiving" of "receiving rightly from another / a well-purified aspiration" and the "holding" of "restoring purity once transgressed / deep reverence and focused mindfulness"; the three aggregates of pure discipline (restraint / gathering wholesome dharmas / benefiting beings) set their bottom line by the four defeats (whose four essences are greed / stinginess / anger / delusion-with-conceit), and the design of the soft, middling, and superior fetters makes the bodhisattva discipline a road that allows one to stumble and yet ever calls one back.

Three points of the eye:

1. Intrinsic-nature discipline = two receivings and two holdings (the eye): the four qualities (receiving rightly from another / a well-purified aspiration / restoring purity once transgressed / deep reverence, focused mindfulness, and no transgression 〔0510c16-17〕) do not have a single mental factor for their essence; Dunlun glosses them as "the first two are the receiving, the latter two are the holding" 〔T42n1828 0533a15-20〕 — the two purity-marks of receiving the discipline plus the two effort-marks of holding it; Shentai and Woncheuk have differing readings of how to gather them into two conditions, recorded without judgment 〔0533a23-29〕.
2. The three aggregates of pure discipline + the four essences of the four defeats — greed, stinginess, anger, delusion-with-conceit (the eye): all-discipline unfolds into the three aggregates (the discipline of restraint, ten limbs of guarding · the discipline of gathering wholesome dharmas, ten aspects · the discipline of benefiting beings, eleven aspects); the closing stretch sets up the four defeats — praising oneself and slandering others / stinginess of wealth and Dharma, not giving / wrath and hatred, not casting off the knot of enmity / slandering the bodhisattva-treasury; Dunlun points out the essence of each, "the first, greed; the second, stinginess; the third, anger; the fourth, delusion and conceit — such, in order, are their essence" 〔0537c22-23〕, and ties each to the three aggregates (the first limb to the discipline of restraint · the second and third limbs to the discipline of benefiting beings · the fourth limb to the discipline of gathering wholesome dharmas).
3. The soft, middling, and superior fetters · the Mahāyāna differs from the śrāvaka (the eye): transgressing with the soft or middling fetter does not cast off the discipline; only the superior fetter (transgressing again and again · with no conscience or shame at all) casts it off 〔0515c〕; Dunlun sets forth that "in the śrāvaka discipline, once one transgresses a grave [offense] it is at once cast off; in the bodhisattva discipline, it is only after transgressing again and again with the fetter arising that it is cast off" 〔0538a01-12〕, and, having cast it off, one is still fit to receive it anew — unlike the bhikṣu, who, transgressing a defeat, can never receive it again for life.

Appended pointers:

• Discipline comes carried forward from the Giving chapter (Kuiji's gloss of sweeping away outward stinginess and guarding against inward defilement); the nine aspects correspond one for one with the nine aspects of the Giving chapter, still the six-perfection formula.
• The karma-rite of receiving the discipline: receiving from a master, three requests and three answers, the vow to receive the three aggregates, and being a fellow-trainee with the three times (the gate of "receiving by self-vow before an image of the Buddha" in the absence of a master, whose text belongs to the second section of the Discipline chapter).
• The tenth heading of the Section on Ascertainment, the Ascertainment of the Chapter on the Factors of Awakening, sets up a further re-ascertainment of the vinaya of the three aggregates (the six minds of the discipline of gathering wholesome dharmas · the six-points gathering of conduct of the discipline of benefiting beings) and the four conditions of casting off the discipline, pointing back to the ten-aspect pure discipline of the Basic Section — see the Apparatus, heading two.
• Alternate translations: Dharmakṣema's Discipline chapter, the tenth (the names and marks of the four pārājika-place dharmas are wholly the same · only the rendering differs) · Guṇavarman's Discipline chapter, the eleventh (the whole chapter has no four defeats, in their place the five non-heednesses, recorded without judgment) — see the Apparatus, heading two.

This unit contains the passage on the permitting circumstances of the seven natural offenses (precept-sensitive); it only records and does not judge.

In one line: The rule that judges an offense measures that heart, not the outward look of the act — the clause-by-clause discernment of transgression judges by the threefold structure of defiled transgression (affliction in active operation) / non-defiled transgression (forgetfulness, indeterminate mind) / no transgression; the permitting circumstances of the seven natural offenses take as their measuring-line "provisionally acting for the sake of beings, one does not transgress · falling short in benefiting beings through keeping the discipline is itself a transgression" 〔Dunlun 0539a21–25〕; the three kinds of perfection (preparatory practice / intention / former causes) gather in the whole study of keeping and transgressing; the bodhisattva discipline has "no transgression-without-remainder," no transgression that cannot be confessed.

Three points of the eye:

1. The defiled / non-defiled threefold structure (the eye): every clause of transgression is judged in three layers — "there is a transgression, an overstepping, a defiled transgression / a non-defiled transgression / no transgression" — the criterion lying in whether affliction is in active operation and whether it proceeds from a legitimate reason, not in the surface of the act itself 〔the treatise, clause by clause · from 0516a02〕.
2. The permitting circumstances of the seven natural offenses (the eye): the seven limbs are the three bodily and four verbal courses. Since taking what is not given has two groups of examples — deposing a cruel official and reclaiming usurped property — the source has eight narrative units: taking life; taking what is not given (two examples); sexual misconduct; false, divisive, harsh, and frivolous speech. Each retains its own limiting circumstances, with "looking only to the benefit and welfare of sentient beings, oneself without a defiled mind" as the eye. Dunlun characterizes them as “not shared · provisionally enacted for beings without transgression · yet failing in the great work of benefiting beings through keeping discipline is itself transgression” 〔0539a21–25〕, and records that the whole passage is absent from Dharmakṣema's T1581, the old Bodhisattvabhūmi-sūtra (directly checkable at 0914b21–29; a fact of translation history, not a doctrinal judgment).
3. The three kinds of perfection · no transgression-without-remainder (the eye): perfection of preparatory practice (pure discipline without lack or transgression) · perfection of intention (going forth for the Dharma, seeking awakening) · perfection of former causes (former cultivation of merit · present implements of livelihood not scarce) gather in the first and second parts of the Section on Discipline; "no transgression-without-remainder" — Kuiji glosses "without remainder" as pārājika 〔0147c04〕 — the bodhisattva discipline has no transgression that cannot be confessed, of one strain with the soft–middle–superior-grade entanglement's "only a superior-grade entanglement causes forfeiture · once forfeited it may yet be received again."

Appended guidance:

• The precept-sensitive passage (the permitting circumstances of the seven natural offenses): here this edition only records and does not judge — as the source text delimits, so it is recorded; no softening rewrite is made, nor any editorial gloss added. For details see 〈Apparatus〉item three (1)(2) and 〈Exposition〉's section "The seven offenses are not a loophole but a strictly delimited exception."
• The Section on Ascertainment's tenth item, ascertaining the Chapter on the Factors of Awakening, separately establishes four conditions for forfeiting the discipline 〔0711c08–15〕, of one spirit with this unit — see 〈Apparatus〉item two.
• Alternate translations checked: T1581 0913b28–0917b19 preserves the rule-by-rule adjudications, restoration, and the three completions, but omits the entire sevenfold dispensation; T1582 0982b05–0985a24 reorganizes the chapter and supplies no responsible one-for-one grid for the threefold adjudication, sevenfold list, or three completions — see 〈Apparatus〉Heading II.

In one line: The remaining seven disciplines (difficult / all-gateway / good-person / all-kinds / request-fulfilling / happiness of this world and the next / pure) correspond one to one with the remaining seven aspects of the Chapter on Giving, and match them in aspect-count (all-kinds thirteen · pure ten), confirming that the nine aspects are the common template of the six perfections 〔Dunlun 0530b〕; the ten marks of pure discipline the Section on Ascertainment divides into one of purity of intention plus nine of purity of application 〔0712b09-16〕, first examining the motive, then examining the conduct; and the benefits of discipline / the functions of discipline / the overall summary gather the threefold discipline into a single sentence: restraint settles the mind, the gathering of wholesome dharmas matures one's own buddha-dharma, the benefiting of beings matures sentient beings.

Three points of the eye:

1. The remaining seven disciplines match the remaining seven aspects of the Chapter on Giving in number (eye): the thirteen marks of the discipline of all kinds (six properties + seven functions-and-fruits) match the thirteen marks of the giving of all kinds in number but differ in content — one and the same template-skeleton, each filled with the flesh-and-blood of its own degree; the ten marks of pure discipline likewise match the ten marks of pure giving in number; see the comparison table at 〈Apparatus〉, heading II.
2. Request-fulfilling discipline = do not do to others what you would not have done to yourself (eye): eight things reasoned back from oneself (not to be killed / robbed / subjected to misconduct / deceived / set at odds / spoken to harshly / spoken to frivolously / harmed with unwished-for touch — and so too for another), not enacted toward others even in the face of a threat to life — the fellow-feeling that lies at the very floor of the discipline-code.
3. The ten marks of pure discipline divide into intention and application (eye): the Section on Ascertainment points back to this part — "the first is purity of intention, the remaining nine are purity of application" 〔T30n1579 0712b09-16〕 — first examining the motive for receiving the precepts (good receiving from the start: for the path, not for a livelihood), then examining the conduct of upholding them (not sinking too far and not lifting up too far / free of indolence / free of heedlessness / right vow / fulfillment of proper conduct / fulfillment of pure livelihood / free of the two extremes / everlasting deliverance / no loss to what was received before).

Appended guidance:

• The five benefits of discipline (ever guarded and remembered by the buddhas / great gladness at the end of life / companioned after death by bodhisattvas of like kind / accomplishing the store of great merit / self-nature pure discipline becoming one's nature) · the functions of discipline (restraint settles the mind · the gathering of wholesome dharmas matures one's own buddha-dharma · the benefiting of beings matures sentient beings) · the overall summary (the bodhisattvas of the three times train in the same) gather up the whole learning of the nine aspects of the Chapter on Discipline, the threefold discipline, the four defeats, and transgression-and-restoration.
• Ancient glosses checked: Dunlun T1828 0540b26–0541b20 covers the remaining seven disciplines, benefits, functions, and conclusion; Kuiji T1829 0147c07–0148a07 begins with request-fulfilling discipline and gives no separate gloss on the first four. Both treat the eight requests, the nine forms of happiness in both worlds, and the opening-and-combining of the ten pure marks — see 〈Apparatus〉Heading IV.
• Alternate translations checked: Dharmakṣema T1581 0917b20–0918b09 preserves a complete structurally corresponding passage from the seven remaining aspects through the three times' common training. Guṇavarman T1582 lists the nine names only at 0982b06-09; its body does not begin the remaining seven afresh and has no corresponding lists of thirteen / ten marks, five benefits, or three functions — see 〈Apparatus〉Heading II.

In one line: Patience is not the force of will that presses feelings down; it is changing the very eyes — eyes that cannot be provoked — with which one looks at the world. The substance of patience by way of intrinsic nature = the undefiled mind (Kuiji: the undefiled mind is the absence of greed); the five contemplations see the one who harms over again; the eight sites of suffering shoulder the toil of practice; and the ten aspects of pure patience gather up in the point where even "not being able to endure" can be turned into material for shame and conscience.

Three points of the eye:

1. Patience by way of intrinsic nature = the undefiled mind (Kuiji glosses it as the absence of greed) (the point of the eye): "either taking the power of discriminating reflection as its support, or by their very nature being able to endure harm and enmity … it is because of an undefiled mind, of a compassion pure and unmixed, that they are able to have endurance" 〔0523a15-17〕. Dunlun records four masters — Jing, Tai, Kuiji, Woncheuk — set side by side 〔T42n1828 0541b24-c20〕; Kuiji: to pervade vertically the three realms = patience-throughout · to range broadly across the four births = patience-universal · the undefiled mind = the absence of greed 〔0148a10-16〕; the alternate translation of Dharmakṣema likewise affirms "a mind free of greed, a compassion pure and unmixed" 〔T1581 0918b21-24〕.

2. The five contemplations (the point of the eye): the contemplation of former-life kinship and friendship (across the boundless past lives it is hard to find one being who has never been my father, mother, brother) · the contemplation of conforming to phenomena alone (no self, no sentient being, only phenomena resting upon a host of conditions) · the contemplation of impermanence (life ceases moment by moment; why should one of wisdom wish to cut it off further) · the contemplation of suffering (even the flourishing are pursued by the three sufferings, how much more the one in decline) · the contemplation of embracing (having already embraced all sentient beings as kin, one ought not, out of impatience, to betray one's original wish) — seen together, the five contemplations are not the pressing-down of feeling but the changing-out of the eyes that could be provoked.

3. The eight sites for giving rise to conviction, cross-viewed with the Chapter on the Strength of Lineage (the point of the eye): the site of the qualities of the Three Jewels / the true meaning / the great spiritual power of the buddhas and bodhisattvas / the site of cause / the site of fruit / the meaning to be attained / one's own means for attaining that meaning / all that is to be known and to be practiced — Dunlun points out that these are the same enumeration as in the Chapter on the Strength of Lineage, only the second and third sites interchanged in order 〔T42n1828 0542b10-21〕; here the Chapter on Patience takes up a skeleton already set in place.

Appended pointers:

• Patience comes down from the Chapter on Discipline; the nine aspects are still the common formula of the six perfections; the thirteen aspects of patience of all kinds / the ten aspects of pure patience share the same numerical frame as the Chapters on Giving and Discipline.
• The Section on Ascertainment, under its tenth heading ascertaining the Chapter on the Factors of Awakening, sets up separately the ten purities of the perfection of patience (nine of the purity of the power of discriminating reflection + one of the purity of the power of cultivation) 〔0712b17-23〕 — a re-ascertainment on a separate axis, not following the nine aspects — see the Scholarly Apparatus, Heading II.
• Alternate translations: Dharmakṣema's Chapter on Patience, the eleventh (its scheme close to Xuanzang's, patience by way of intrinsic nature "a mind free of greed, a compassion pure and unmixed") · Guṇavarman's Chapter on Patience, the twelfth (it does not set up the opening nine aspects, reckoning its own "ten patiences"; its scheme differs most) — see the Scholarly Apparatus, Heading II.
• For the correspondence of the nine worldly-dharma aspects against the eight worldly dharmas (gain and loss, disgrace and honor, praise and blame, pain and pleasure), Kuiji's commentary is the most detailed — see the Scholarly Apparatus, Heading IV.

In one line: The momentum of vigor comes not from willpower but from the structure of the vow — armor-vigor first sets up a vow large to the point of unreason (in order to free a single sentient being from suffering, willing to dwell in Naraka a thousand great aeons for a single day and night), so that the concrete difficult tasks before one's eyes come to seem tiny; the seven unshakable qualities of gathering-wholesome vigor work that vow down into practice; and the closing line of purity vigor, "dedicated to great awakening," gathers everything back into that one original thought.

Three points of the eye:

1. Intrinsic-nature vigor = Woncheuk's threefold correspondence (eye): "brave and stalwart within the mind … equal to taking up measureless wholesome dharmas … to the benefit and ease of all sentient beings" 〔0525c04-05〕. Dunlun records Woncheuk's reading: brave-stalwart-and-equal → armor-vigor · taking-up-wholesome-dharmas → gathering-wholesome vigor · benefiting-and-easing-beings → benefiting-beings vigor 〔T42n1828 0543a19-24〕 — this threefold structure serves as the reading-map for the whole chapter.

2. The fourfold structure of armor-vigor (eye): "If, in order to free a single sentient being from its suffering, I take a thousand great aeons for a single day and night and dwell within Naraka … this bravery of mine will still never shrink back" 〔0525c07-14〕. Dunlun reads it as four segments — making clear its bravery / its aim / its long span / its ultimate dedication — and cross-verifies it by the "four kinds of excellence" of the Abhidharma (down to the number "three thousand aeons of asaṃkhyeya") 〔T42n1828 0543a24-b02〕 — set the goal at its very limit, and the concrete difficulties naturally come to seem small.

3. "As one puts out a fire on the head" · two pieces of the ancient masters' scholarship within the thirteen kinds of vigor (eye): among the seven kinds of all-kinds vigor, "advancing vigor" — "the vigor is brave and fierce, as one puts out a fire upon the head" 〔the treatise〕 — is the most vivid figure in the whole chapter; Dunlun records besides "Master Yuan's" pairing of the seven kinds of vigor with the bodhisattva-stages, and two notes on the variant readings of the old treatise — recorded only, not adjudicated.

Appended pointers:

• The nine aspects of vigor correspond one by one to the nine aspects of the three chapters on giving, discipline, and patience — still the shared format of the six perfections; benefiting-beings vigor says plainly "as stated in the Chapter on Discipline," and request-fulfilling / this-world-and-next-ease vigor say plainly "as should be known from the Chapter on Patience" — the Chapter on Vigor is one of the chapters in the Basic Section whose own plain text most often marks cross-chapter carrying-over.
• The Section on Ascertainment (Heading 10), ascertaining the Chapter on the Factors of Awakening, sets up separately the ten purities of the perfection of vigor (settled-placement / ripening / rousing / skillful means / no idle-time abiding / no toilsome abiding / departure / gathering-in companions / swift supernormal power / inexhaustibility) 〔0712b24-28〕, re-ascertaining on a distinct axis — see the Apparatus, Heading II.
• Alternate translations: Dharmakṣema's Chapter on Vigor, the twelfth (nine-aspect format close to Xuanzang's) · Guṇavarman's Chapter on Vigor, the thirteenth (no opening enumeration of the nine aspects; using the same "as stated in the Chapter on Patience" / "as stated in the Chapter on Discipline" abbreviation device) — see the Apparatus, Heading II.

In one line: The substance of meditative absorption is not the posture of sitting but "one-pointedness of mind" — Dunlun settles the key: "one-pointedness of mind — this brings out the substance of the meditative absorptions" 〔T42n1828 0543c22〕; calm and observation are not two prescriptions for curing an illness but two emphases of one and the same state of concentration (named according to predominance); the "returning to birth in the desire realm" of the difficult-to-practice absorptions is a precise operation of compassionate vow (no afflictions arise · only the seeds moisten birth · from the seventh stage onward it is in every case of benefit, able at any moment actively to make the afflictions arise), not a sacrifice of willpower; the ultimate landing-place is the disaster-relief checklist of the wish-fulfilling absorption — the power of concentration must in the end respond to the world's suffering.

Three points of the eye:

1. One-pointedness of mind brings out the substance of the meditative absorptions (the point of the eye): "taking as prior the hearing-and-reflecting upon the bodhisattva collection, whatever fine-and-good, worldly-and-world-transcending one-pointedness of mind there is, the mind rightly abiding therein" 〔0527b17-19〕; Dunlun cites the Duifa, "the mind being purely good, binding the mind to a single object — hence it is named 'meditative absorption'," and gives the verdict "one-pointedness of mind — this brings out the substance of the meditative absorptions" 〔T42n1828 0543c17-22〕 — the most clean-cut single line among the intrinsic-nature-passage glosses of the three perfections of the Basic Section (patience / vigor / meditative absorption).
2. The dispute over matching calm-and-observation to torpor-and-agitation (the point of the eye): Master Jing — vipaśyanā cures torpor, śamatha cures agitation; an unnamed dissenting account rebuts — calm and observation always contain concentration and wisdom together, and are here named only according to predominance 〔T43n1829 0148c15-21 · T42n1828 0543c17-22〕; the two accounts set side by side, not adjudicated.
3. The difficult-to-practice absorption of returning to birth in the desire realm · Jing's threefold qualification (the point of the eye): the bodhisattva, having already realized the excellent absorption and destined by karmic law to be born in the higher realms, yet "following his own wish and delight relinquishes those most excellent joys of the meditative absorptions, and out of compassion for sentient beings … deliberately deliberates and chooses to be born once more in the desire realm" 〔0527c〕; Jing's original words: "here no afflictions arise, only the seeds moisten birth; this too is without harm, since from the seventh stage onward it is in every case of benefit; when he needs afflictions to arise, at that very moment he makes them arise" 〔T42n1828 0544a16-21, recorded only by Dunlun; Kuiji shows no equally clear text〕 — no real afflictions arise · only the seeds moisten birth · from the seventh stage onward not merely without harm but in every case of benefit · able at any moment actively to make the afflictions arise; a use of sovereign mastery, not a passive dissolving of risk.

Appended pointers:

• The nine aspects of the meditative absorptions correspond to the nine aspects of the four chapters on giving, discipline, patience, and vigor — still the six-perfections common formula; the eleven aspects of the benefiting-sentient-beings absorption follow the frame of the prior chapter.
• The Section on Ascertainment, Heading 10, ascertaining the Chapter on the Aids to Awakening, further sets up along a separate axis the ten purified aspects of the perfection of meditative absorption (purity-that-is-purity-itself / uncontaminated / method-that-is-root / realizing-the-root / method-that-is-mastery / abiding-in-mastery / drawing-forth-the-mastery-of-the-higher-knowledges / mastery-of-maturing-sentient-beings / mastery-of-subduing-the-outsiders / unsurpassed-unbinding) 〔0712b28-0712c04〕; Woncheuk further has a re-listed gloss — see the Apparatus, Heading II.
• Alternate translations: Dharmakṣema's Chapter on Meditation, 13th · Guṇavarman's Chapter on Meditation, 14th — the chapter is titled "禪" (meditation) in both (Xuanzang takes the rendering-by-meaning "靜慮," meditative absorption); Dharmakṣema's removing-meditation passage contains the incantation-based meditation, communicating with this treatise's wish-fulfilling-absorption passage — see the Apparatus, Heading II.

The chapter's closing passage is the concluding gathering-together of the six perfections — giving, discipline, patience, vigor, meditative absorption, and wisdom — and lies outside the nine aspects of the Chapter on Wisdom; it is included here together with them.

In one line: Wisdom is not the thinking-through of a single matter; it is the total change in the way one sees all things after non-conceptual knowledge has broken through the grasping at discrimination — wisdom as to intrinsic nature = non-conceptual knowledge (entering into the object of knowledge) + subsequently-attained knowledge (discerning and sorting out the various dharmas, with Dunlun's qualification: what is sorted out is the perfectly-accomplished nature, not the other-dependent nature); and the closing passage records Xuanzang's own examination of the case of the mistranslated "Thus have I heard" in the Bodhisattva-Śīla Sūtra, determining that the teaching of the six perfections issues from Maitreya's composition, not from any single scripture.

Three points of the eye:

1. Wisdom as to intrinsic nature = the twofold division of non-conceptual / subsequently-attained knowledge (the eye): "it is the wisdom that is able to enter into every object of knowledge and that, having already entered into every object of knowledge, discerns and sorts out the various dharmas, ranging over all five domains of learning" 〔0528b26-29〕; Kuiji and Dunlun explain in common: entering into every object of knowledge = non-conceptual knowledge; having already entered, discerning and sorting out the various dharmas = subsequently-attained knowledge 〔T43n1829 0149a20-22 · T42n1828 0544b15-22〕; Dunlun's own qualification: what is sorted out is the perfectly-accomplished nature, not the other-dependent nature.

2. The sequence of three layers of wisdom: the truly real → skillful means → benefiting others (the eye): the whole of wisdom is of three kinds — the wisdom able to realize-and-penetrate what is truly real among objects of knowledge (realizing truth) → the wisdom decisively skilled in the five domains and the three sets (worldly knowledge and judgment) → the wisdom able to accomplish the welfare and benefit of all sentient beings (the eleven kinds that benefit sentient beings) — the perfection of wisdom must travel the whole way down to the third layer to be complete, and does not halt at realization.

3. The closing passage: Xuanzang's examination of the Bodhisattva-Śīla Sūtra (the eye): "I examined the Bodhisattva-Śīla Sūtra, and at its opening there was about three leaves of scripture with 'Thus have I heard' … I suspect the first three leaves were, by a translator who did not understand the local turns of speech, rendered as a scripture; in reality it is simply Maitreya's composition" 〔T42n1828 0545c26-0546a01, Xuanzang's own editorial note, preserved by Dunlun〕 — the teaching of the six perfections = Maitreya's composition of a treatise, gathering into it what was scattered here and there through the scriptures, not something issuing directly from any single scripture spoken by the Buddha; the three Chinese translations in common use the closing similes "the vast deep of pure dharmas / the great sea of pure dharmas / the great jewel-spring-pool," showing that this passage belongs to the common base text.

Appended pointers:

• The nine aspects of wisdom correspond to the nine aspects of the five chapters — giving, discipline, patience, vigor, and meditative absorption — and with this the common nine-aspect formula completes its run through all six perfections; the wisdom that benefits sentient beings and the wisdom decisively skilled in the five domains and three sets follow the framework of the Chapter on the Lineage of Power, and the four kinds of sentient beings to be tamed in the wisdom that brings ease in this world and the next follow the framework of the Chapter on Discipline — the Chapter on Wisdom is the chapter of densest cross-chapter reference in the Basic Section.
• The tenth heading of the Section on Ascertainment, in ascertaining the Chapter on the Factors of Awakening, concludes with the five purities of the perfection of wisdom (penetrating the characteristics / penetrating dependent origination / penetrating instruction / penetrating the exercise of capacity / penetrating realization); with this, the re-ascertainment of the five perfections in the Section on Ascertainment is entirely finished — see the Apparatus, Heading II.
• Alternate translations: Dharmakṣema's Chapter on Wisdom, the fourteenth (its nine-aspect format close to Xuanzang's) · Guṇavarman's Chapter on Wisdom, the fifteenth (setting up no opening nine aspects, reckoning "ten wisdoms" of its own, the same format-feature as the "ten patiences" of his Chapter on Patience) — see the Apparatus, Heading II.
• Next comes the Chapter on the Means of Gathering (the fifteenth) — the six perfections now complete, the text passes on to the four means of gathering.

In one line: Of the four means of gathering (giving · kind speech · beneficial action · shared endeavor), giving has already been fully treated in the Chapter on Giving; this chapter unfolds kind speech (the nine aspects of teaching-in-words) · beneficial action (the nine aspects of putting-into-deed) · shared endeavor (undertaking and training oneself · the four phrases distinguishing display from non-display); and the closing passage gathers up the wholesome dharmas such as giving into three conditions for manifest practice · two conditions for supremacy · three conditions for purity, and the latter eight aspects each bringing a single fruit.

Three points of the eye:

1. The nine aspects of kind speech · the four speeches paired with the four keepings-free (the eye): intrinsic-nature kind speech = agreeable and pleasing speech · truthful speech · Dharma-speech · speech that draws in and gathers the meaning (Kuiji pairs these with not-being-divisive / not-speaking-falsely / not-being-harsh / not-being-frivolous 〔T43n1829 0150a02–04〕); the nine-aspect common formula (intrinsic nature / all-inclusive / difficult / all-doors / good person / all-kinds 13 / request-fulfilling 8 / ease of the two worlds 9 / purity 20); difficult kind speech faces the three difficulties of foes and evil companions · the stupid and dull-facultied · flatterers of evil conduct 〔0530a08〕; pure kind speech, in its twenty aspects, points back explicitly to the Chapter on the Lineage of the Powers 〔0530b16 · Kuiji glosses it as fifteen aspects plus five aspects combining to twenty 0150a19–21〕.
2. The nine aspects of beneficial action · the four phrases of shared endeavor (the eye): beneficial action = "what kind speech expounds, brought down and realized as what is practiced" (0530b17), with five kinds each relying on inner and outer purity = ten kinds of beneficial action, the inner purity holding the self-lowering of "as a slave, as a servant, and also as a filial son, as a caṇḍāla's son." Shared endeavor = undertaking and training oneself, equally or more, not merely exhorting another; the four phrases (Jing's and Tai's accounts set side by side · recorded by Dunlun): in shared endeavor with another yet not displaying it oneself / not in shared endeavor with another yet displaying it oneself (the caṇḍāla and dog simile · appearing in person sharing the dharma so as to convert sentient beings of inferior capacity) / in shared endeavor with another and also displaying it oneself (making firm one whose wholesome root is still shakable) / the fourth phrase "can be understood" 〔T42n1828 0548a19–b07〕.
3. Three conditions · two conditions · three conditions · the fruit-attainment of the latter eight doors (the eye): manifest practice — the three conditions of body, speech, and mind 〔0532b15〕; supremacy — the two conditions of vastness (no distinction among sentient beings / among endeavors / among times) plus freedom from defilement (glad / not harming or vexing / not hankering after a maturational fruit / not relying on renown or gain); purity — the three conditions of blazing / unmoving / well purified ("like the moon in its bright phase, increasing only, never diminishing"). Of the nine aspects, intrinsic nature is given no separate fruit; the latter eight doors each bring a single fruit: all-doors discipline, shared endeavor, and the rest bringing the fruit of the adamantine, firm body and the true Dharma's long abiding · the difficult bringing the fruit of the unequaled, rare, and wondrous Dharma · the all-doors bringing the fruit of being honored by all the most surpassing · the good-person bringing the fruit of being the most honored and surpassing · the all-kinds bringing the fruit of the body adorned with the marks and excellences · the request-fulfilling bringing the fruit that no Māra can shake · the ease of this world and the next bringing the fruit of the ease of the meditative absorptions, liberations, concentrations, and attainments · the pure bringing the fruit of the four kinds of every-kind purity, together with the utterly pure fruit of the ten powers, the four fearlessnesses, the three foundations of mindfulness, and all the exclusive buddha-dharmas 〔0532c–0533a21〕.

Appended pointers:

• Inheriting from the Chapter on Giving (giving not repeated · "thus have the many kinds of giving and discipline been set forth" 0532b09); pure kind speech points back to the Chapter on the Lineage of the Powers (fifteen aspects plus five aspects = twenty); the closing passage runs in common with the drawing-to-a-close of the Chapter on Giving and the Chapter on Discipline. There follows the Chapter on Offering, Attending, and the Immeasurable, the sixteenth (0533b06).
• Verification of the Section on Ascertainment's range of ascertaining the Bodhisattva Stage 〔0694c24–0747b26〕 shows no separate ascertainment of the Chapter on the Means of Gathering set up — the meaning of the four means of gathering is self-sufficient in the Basic Section (see the Apparatus, Heading II).
• Alternate translations: Dharmakṣema's Chapter on the Four Means of Gathering, the fifteenth (the nine-aspect names of kind speech the same as its own Chapter on Giving's set: the good person / all-conduct / removing-vexation, and so on · beneficial action rendered "conduct of benefit" · shared endeavor rendered "shared benefit," with four phrases) · Guṇavarman's Chapter on Gentle Speech, the sixteenth (kind speech, beneficial action, and shared endeavor combined into one chapter · not following the nine-aspect frame · intrinsic gentle speech / intrinsic benefiting of others / shared benefit, the four phrases turning on "one's own accomplishment and whether one can exhort another"); see the Apparatus, Heading II.
• The eye of the consciousness-only meaning: this chapter belongs to the ethical level of the practice of benefiting others; verification for the transformation of the basis / the four wisdoms / the store consciousness / the Saṃdhinirmocana-sūtra all comes up empty — the eye is light, not to be forced (see the Apparatus, Heading III).

In one line: Following the uddāna "offer to the three jewels, attend upon good friends, cultivate the immeasurables," the chapter opens into three sub-chapters — of the ten kinds of offering, offering by right conduct is the highest (the nine offerings of goods do not reach the labor of a single milking of a cow spent in cultivation according to principle); attending upon good friends turns on the listening-mind of "rely on the meaning, not on the words" and "never see a fault in the master who expounds the Dharma"; and of the four immeasurables, the without-object (whose substance is non-conceptual knowledge) is the deepest, the hundred-and-ten sufferings nourish great compassion, and it all comes to rest in "bodhisattva-awakening is established by compassion."

Three points of the eye:

1. The ten kinds of offering · offering by right conduct is first (eye): relics / caitya / in-presence / not-in-presence / self-done / done-by-another / goods-and-reverence / the seven vast kinds / the six undefiled kinds / by right conduct 〔0533b10–0534c05〕; offering to the relics "intends the offering to the true Buddha's dharma-body" (Kuiji: "kāya is the body, śarīra is the substance" 〔T43n1829 0150c18–c20〕); offering not-in-presence rests on "if the dharma-nature of one Tathāgata, then it is the dharma-nature of all Tathāgatas of the past, future, and present" 〔0533b21〕 (Dunlun: "the principle of suchness is the same, the dharma-body one in substance" 〔T42n1828 0549b03–b05〕); one without wealth rejoices in all the offerings of the ten directions, "using very little effort of merit, yet arousing a boundless, vast offering" 〔0534b22〕; offering by right conduct (loving-kindness, compassion, sympathetic joy, and equanimity + the three notions + recollection + "believing-and-understanding the suchness of the dharma-nature apart from words, giving rise to a non-conceptual, markless mental abiding" + discipline together with tranquillity and insight) surpasses the offering of goods and reverence a hundred-thousandfold, on up to an upaniṣad of times 〔0534b25–c08〕; Woncheuk matches it to the four paths — provisions / means / seeing / cultivation, "from 'the dharma-nature apart from words' onward, it clarifies the path of seeing" 〔T42n1828 0550a22–a24〕.
2. The good friend's eight limbs · the five notions and five non-divergent-intents in listening (eye): the eight limbs (abiding in the precepts / learned / possessed of realization / pitying / fearless / forbearing / untiring / good in diction 〔0534c28〕); in listening one forms the notion of a jewel / of an eye / of light / of a great fruit and surpassing merit / of a blameless great delight 〔0535b12〕; toward five bases one forms no divergent intent (breach of precepts / of birth / of countenance / of diction / of speech 〔0535b21〕) — "he relies only on the meaning; he should not rely on the words" 〔0535b28〕, "toward the master who expounds the Dharma he never sees a fault" 〔0535c04〕, and disdain for the Dharma-master "loses the surpassing wisdom" 〔0535c06〕; instructing-and-admonishing-warning refers back to the Chapter on the Lineage of Power 〔0535b03〕, the full elaboration refers back to the Śrāvaka Stage 〔0535b02〕.
3. The four immeasurables' three depths · the hundred-and-ten sufferings · great compassion (eye · Consciousness-Only meaning): with sentient beings as object (shared with the followers of other paths) / with dharmas as object ("rightly contemplating that there are only dharmas, with 'sentient being' fictively designated" 〔0535c14〕 · shared with the two vehicles) / without object (not shared with any) 〔0535c25–c27〕; the immeasurable without object takes suchness as object by non-conceptual knowledge (Kuiji 〔T43n1829 0151b04–b10〕 · Dunlun's record of Kuiji "it takes its name from the fruit" 〔T42n1828 0551a02〕 · Master Jing cites the Nirvāṇa "taking as object the Tathāgata's objectless dharma-body" 〔0550c11–c13〕); the hundred-and-ten sufferings = fifty-five by the ascending-enumeration gate + fifty-five by the nine-suffering gate 〔0536a03–c21〕, Dunlun "the former fifty-five contemplate the suffering of sentient beings, the later fifty-five contemplate one's own suffering" 〔T42n1828 0551b23–b24〕; nineteen sufferings arouse great compassion 〔0536c24〕, great compassion by four conditions (exceedingly deep / long time / fierce and keen / utterly pure 〔0537a07〕, Kuiji "only in the buddha-ground and the tenth stage" 〔T43n1829 0152a05〕); "bodhisattva-awakening is established by compassion" 〔0537a29〕; the four kinds of meritorious excellence 〔0537b04〕.

Appended pointers:

• Inheriting from the Chapter on the Means-of-Gathering (0533a21→0533b06, the chapters adjoin in sequence); Dunlun judges the last two chapters of the First Section — "the first, the chapter on offering, clarifies overall the practice of building-and-cultivating that benefits self and others according to conditions; the later chapter on the factors of awakening clarifies the practice of inner realization" 〔T42n1828 0548c25–c27〕 — opening onto the Chapter on the Factors of Awakening (from 0537b09).
• "the suchness of the dharma-nature apart from words" 〔0534c01〕 inherits the "intrinsic nature apart from words" vein of the Chapter on the True Meaning (15-01-04).
• The Section on Ascertainment does not ascertain this chapter; Dunlun states plainly, "it ascertains only sixteen chapters, and does not ascertain the four means-of-gathering chapter [and] the chapter on offerings, attending good friends, and the immeasurables, because their text and meaning are self-evident" 〔T42n1828 0739c13–15〕 (see Heading II of the Apparatus).
• Alternate translations: Dharmakṣema's Chapter on Offering, Attending, and the Immeasurables, the sixteenth (all three sub-chapters present, order the same · "superior resolve" rendered "pure mind" · the count of compassion-sufferings marked eighteen but listed nineteen) · Guṇavarman's Chapter on Offering to the Three Jewels, the seventeenth (the good-friend sub-chapter rewritten as observing the preceptor for receiving the precepts · the without-object great compassion judged as possessed by the Tathāgata alone of the three); see Heading II of the Apparatus.
• Two doubtful points left for judgment: Kuiji's substance of the four immeasurables — "the wholesome root of non-obstruction" (T43, his own writing) ↔ "the wholesome root of non-delusion" (T42, Dunlun's record of Kuiji); and "the three-dharma fictive-designation" (T43) ↔ "the three-dharma seal" (T42, in the record of Kuiji) — recorded alongside without judgment (see Heading IV of the Apparatus).

In one line: The First Station's surpassing-progress "practice of inner realization" (Dunlun's judgment, over against the Chapter on Offering's "practice cultivated as occasion allows") opens fifteen gates; this section carries the first nine — conscience and shame, the firm-strength-holding nature, and the mind without weariness as the practitioner's skeleton; the good knowledge of treatises and the good knowledge of the world (whose summit = there are only provisional names) as knowing the world; cultivating and correcting the four reliances as the framework of "what to rely on"; the four analytical knowledges and the two provisions as the equipment for expounding the Dharma; and, upon the thirty-seven factors of awakening, turning up the bodhisattva's uncommon contemplation: not discriminating being, not discriminating non-being, free of the intrinsic nature of verbal expression.

Three points of the eye:

1. Conscience and shame first · the four reliances as framework (eye): The fifteen gates open with conscience and shame (conscience gives rise within to a sense of disgrace / shame gives rise outwardly to a sense of disgrace 〔0537b18–b20〕 · the four masters Jing, Tai, Kuiji, Woncheuk set out four readings of the fourth basis's "regret has something to lean on" 〔T42n1828 0552b27–c06〕); the four reliances 〔from 0539a08〕 = rely on the meaning not the words · rely on principle not the person ("not giving faith-acceptance to a Dharma merely because it is spoken … by the Buddha or by the Saṅgha") · rely on the definitive-meaning not the non-definitive · rely on knowledge not cognition (Kuiji: hearing and reflection are "scattered knowledge, not yet complete, and cannot be relied upon" 〔T43n1829 0153a26〕); of the four measures, Kuiji matches "the great teacher" with rely-on-the-Dharma, Jing with rely-on-the-definitive-meaning — both matchings recorded together 〔0153b06–b11 · T42n1828 0554c18–c21〕.
2. Good knowledge of the world · there are only provisional names (eye · Consciousness-Only sense): The five turbidities (the essence of the turbidity of lifespan = the store consciousness's continuous holding that does not die, provisionally setting up the life-faculty, recorded by Kuiji 〔T43n1829 0152b03–b05〕; the turbidity of views = the deluded views of the inner path · counterfeits resembling the right Dharma 〔0538a19〕); the eight-aspect contemplation glossed by four masters, the Tripiṭaka-master collating the Sanskrit commentary agreeing with Master Jing 〔T42n1828 0553c14〕; the summit = "there are only these, provisionally named a personhood … this is only conception … only conventional speech" 〔0538b02–b09〕, Kuiji "knowing that there are only its names, one does not give rise to grasping" 〔0152c09〕; the conducting-oneself passage cites the Śikhālaka Sūtra (the topknot-holder · the Śṛgālavāda [Siṅgālaka] of the Dīrgha-āgama 〔0538c08 · T43n1829 0153a06〕).
3. The contemplation following-the-body and the three natures (eye · weighty · Consciousness-Only sense): The thirty-seven factors of awakening are "known as they truly are, and yet not taken as realization" 〔0539c01〕 (Woncheuk: "knowing as it truly is the ineffable intrinsic nature, free of being and non-being and not one-sidedly grasping" 〔T42n1828 0555b06–b07〕); the great-vehicle principled purport's contemplation following-the-body "not discriminating upon the body a being-nature, nor discriminating that all kinds whatsoever are utterly without being-nature. And again, upon the body, knowing as it truly is the ineffable intrinsic nature, the Dharma-nature" 〔0539c08–c10〕 — Kuiji's three-nature matching: not discriminating a being-nature is the wholly-imagined · not discriminating that all are without being-nature is the other-dependent · the ineffable intrinsic-nature Dharma-nature is the perfectly-accomplished nature 〔T43n1829 0153c10–c28〕; "the meaning of the underlying nature" = consciousness is of eight kinds, which the non-definitive teaching of the Lesser Vehicle does not state 〔0153a23–a25〕; the Section on Ascertainment re-reads it, "upon the character-body, contemplating round about the suchness-body" 〔0712c07〕.

Appended pointers:

• Carries on from the Chapter on Offering, Attending, and the Immeasurables (Dunlun's "practice cultivated as occasion allows / practice of inner realization" 〔T42n1828 0552b15〕); gate 8 refers back to the Chapter on the Benefit of Self and Others 〔0539b23〕; gate 9 refers back to the Śrāvaka Stage ("as in the Śrāvaka Stage" 〔0539c05–c06〕); "being free of the intrinsic nature of verbal expression" carries on the Chapter on Reality (15-01-04), directly opening the single ineffable line of the second section's gates 10–15.
• Alternate translations: Dharmakṣema, the Chapter on Awakening, the seventeenth (the Sheng and Zhi editions name this chapter "the Chapter on the Factors of Awakening" · the head-title of fascicle eight reads "the remainder of the Chapter on the Factors of Awakening"; the firm-strength-holding nature reads "the power of the unmoved" · the four analytical wisdoms · the equipment for awakening) · Guṇavarman, the Thirty-Seven Aids to the Path, the eighteenth (the four-reliances scriptural formula fully given: rely on the meaning not on the letter / rely on the Dharma not on the person / rely on the scriptures of definitive meaning / rely on knowledge not on cognition 〔0994b20–b29〕); see Heading II of the Apparatus.
• Collation: this section's 23 Taishō collation notes are fully enumerated (Śikhālaka / Zhōngjiā in four editions + Dunlun's citation in mutual proof · dark speaking / heard speaking, a three-edition variant reading) — see Apparatus Heading II (iii); the base text follows the CBETA character-readings, with no critical-edition emendation raised.
• One piece of Dunlun's textual criticism: "the Bodhisattvabhūmi must be in error" 〔T42n1828 0554a09〕 (the old Bodhisattvabhūmi's item on the fourteen defiling deeds) — an instance of the ancients collating their books, recorded only.

In one line: Gates 10–15 are threaded through by the single line of the "ineffable intrinsic nature" — tranquillity settles upon the ineffable bare thing and insight keeps far from the two extremes of over-affirmation and under-denial; the skill in means reconciles the emptiness scriptures by "it says only that the intrinsic-nature-as-spoken of phenomena is altogether nothing at all"; the acceptance-dhāraṇī takes, from a spell of no meaning, straight hold of "there is only the ineffable intrinsic nature of phenomena, and this is the meaning of intrinsic nature"; the samādhi of emptiness is set up in dependence on the ineffable; and the no-self of phenomena is just that the intrinsic-nature-as-spoken of phenomena is altogether nothing at all — the meaning of the Chapter on the True Reality here grows into six gateways of practice, and it closes with two similes, the prince's four carts and the sick one's good medicine, teaching one not to cling to one's own understanding and not to refuse the later dharma.

Three points of the eye:

1. The four practices of tranquillity-and-insight · uncommon to the Great Vehicle (eye · of weight · Consciousness-Only meaning): tranquillity = discerning nothing at all within all phenomena · insight = the two knowledges, true and conventional 〔0539c24 onward · Dunlun "meditative absorption on a single object, apart from the several discernments" 〔T42n1828 0555c09〕〕; the fourth of the four practices of tranquillity, "the ineffable bare thing … tending toward the equal nature, the single-flavored real nature of all phenomena" 〔0539c29–0540a02〕 (Tai "the ineffable bare thing that is the other-dependent nature" 〔0556a01〕 · Kuiji "enters the meaning of the single-flavored suchness" 〔T43n1829 0154a16–a17〕 · matched to grades of the path: before the grounds / the first to the seventh ground / the eighth and ninth / the tenth ground entering the buddha-ground 〔0154a20–a22〕); the four practices of insight = keeping far from over-affirmation · keeping far from under-denial 〔0540a05〕; the three samādhis "he contemplates all things, keeping far from all intrinsic nature as spoken, [seeing] that there is only the ineffable intrinsic nature of phenomena, and his mind is rightly settled" 〔0543c07〕 — Jing "the Great Vehicle's uncommon three samādhis, spoken in the sense that the non-conceptual knowledge and the associated absorption are of one substance" 〔T42n1828 0557c02–c04〕 · Kuiji "distinguished by function-in-meaning within the true contemplation" 〔T43n1829 0155b15〕 · the broad-and-narrow of the three names, cross-collated with the Section on Ascertainment 〔0698c06–c14〕.
2. Reconciling the emptiness scriptures · the acceptance-dhāraṇī (eye · of weight · Consciousness-Only meaning): hearing the emptiness scriptures, [they take] fright and defame them as not the Buddha's word 〔0541a13–a18〕 → "this scripture does not say that all phenomena whatsoever are altogether nothing at all, but says that the intrinsic-nature-as-spoken of phenomena is altogether nothing at all" 〔0541a21〕 (Kuiji's threefold-nature matching: the wholly-imagined absent like a rabbit's horn · the other-dependent not non-existent · suchness like open space · the other-dependent like an illusion · the truly-accomplished present in the ultimate sense 〔T43n1829 0154b25–c19〕) → "grasps no small part and forsakes no small part" 〔0541b19〕 (Kuiji "does not grasp the wholly-imagined, does not forsake the two natures" 〔0154c20〕); the acceptance-dhāraṇī spell "iṭṭhi miṭṭhi … svāhā" 〔0543a07–a08〕 → "altogether without meaning, the perfectly-accomplished real" 〔0543a11〕 → "there is only the ineffable intrinsic nature of phenomena, and this is the meaning of intrinsic nature" 〔0543a17〕 (the Tripiṭaka-master "in the applied-effort path, by upholding-and-reflecting on this spell one swiftly gains the true knowledge and realizes suchness, and so the text below places it at the Ground of Practice-through-Resolute-Conviction" 〔T42n1828 0557a08–a10〕 · Bei "the spell-phrases rightly convey that the other-dependent and the perfectly-accomplished are ineffable and unarisen" 〔0557b04〕); the four readings of the essence of the vow set out together (the old masters, acceptance / Bei, knowledge / the Tripiṭaka-master, "a vow provisionally set up upon the willing-desire-and-faith of thought" / Jing, resolute-conviction-willing-thought-and-faith 〔0557b08–b12〕).
3. The four dharma-uddānas · the two similes (eye): impermanence in two layers (the intrinsic-nature-as-spoken ever nothing at all / the ineffable thing arising and ceasing 〔0544a19–a21〕 · Jing "when grasping thus, it perfumes seeds and becomes a cause, giving birth to those other-dependent [dharmas]" · Woncheuk records the two Western glosses "by the reasoning of consciousness-only the three times are established — upon the substance of the seeing-part in the present the characters of the three times appear" 〔T42n1828 0558b14 onward〕); the four characters of the instant (Kuiji: by the Great Vehicle, arising and the three characters in the present, ceasing in the past · the simile of the two ends of a balance 〔T43n1829 0155c15 · 0156a11〕 · breaking the arising of arising / breaking the character of ceasing 〔0544b27 · 0544c03〕); the no-self of phenomena = "the phenomena that are the intrinsic nature of all speech are altogether nothing at all" 〔0544c21–c22〕; the threefold matching of nirvāṇa (the uninterrupted path / the path of liberation · subduing the present activity / cutting off the seeds 〔T43n1829 0156c13–c17〕); the simile of the prince and the four carts (resolute conviction in the image → shame at present realization 〔0545a01 onward〕 · Kuiji matches it to the four nirvāṇas, "the elephant figures the non-abiding" 〔T42n1828 0559c12–c14〕) · the simile of the sick one and the good medicine (clinging to the former medicine, unwilling to cast it away 〔0545b03 onward〕) · gathered up in the wondrously adorned cart 〔0545b19–b21〕.

Appended pointers:

• Carries forward from the first sub-part's Gate Nine, the contemplation of the body along the body ("keeping far from the intrinsic nature as spoken" 〔0539c10〕 → Gate Ten's "ineffable bare thing"); the reconciling passage, the samādhi of emptiness, and the no-self of phenomena all carry forward the Chapter on the True Reality (15-01-04).
• The Section on Ascertainment's ascertainment of the substance of this chapter = 0712c07–0713b01 (the contemplation of the body along the suchness-body · the sequence of the path-factors "the faculties are lower-grade, the powers are higher-grade" · the fourteen kinds of coarse-and-heavy bond of character · the cultivation of the foundations of mindfulness in dependence on emptiness · the eleven successive conception-bonds — where even "the conception of a characterless-of-intrinsic-nature" is a bond); the two judgments of the chapter-boundary, Jing's and Dunlun's (the latter following the Tripiṭaka-master), are set out together 〔T42n1828 0770b07–b10〕; the bond-of-character and coarse-and-heavy-bond run through to the terminology-system of the Saṃdhinirmocana 〔0716b16〕. See the Apparatus, Heading II (ii).
• Alternate translations: Dharmakṣema (the tranquillity-and-insight appended at the end of the path-factors passage · the six names according-establishing-a-covenant-a-differing-character-pressure-requiting-kindness-purity · the ten great vows complete at ten · the four udāna, "nirvāṇa-quiescent-cessation") · Guṇavarman (Gates 12–15 fall in the Chapter on the Dharmas Aiding Awakening, the nineteenth · the "eloquence-dhāraṇī" being in truth a divine spell, with the five practices of spell-upholding unique to it · no ten in the great vow · the nirvāṇa passage expanded, "the Tathāgata is in truth constant" 〔0998a10 onward〕); see the Apparatus, Heading II.
• Collation: this sub-part's span carries a full enumeration of the 26 Taishō collation notes — the fourth practice of tranquillity "by having no character / conception 【Song Yuan Ming Palace】" 〔0539009 · a variant reading at the doctrinal eye-line〕 and the tenth great vow "the second right vow / great vow 【Yuan Ming】" 〔0543004〕 are both recorded alongside; the base text follows the CBETA character-readings, with no critical-edition emendation raised. See the Apparatus, Heading II (iii).

In one line: This chapter is the last chapter of the First Section of Yoga; four uddānas lead off twenty-seven passages, which Dunlun judges to be "making clear the cause made complete, the fruit made full" 〔T42n1828 0560a11–a15〕 — using "the not-marvelous is what is utterly marvelous" to turn over the marks of virtue; using the two mirrors of "semblance / real merit" to tell true from false; and using the four designations-and-establishments (Dharma · truths · principle · vehicles) together with the four investigations and four thorough knowings-as-they-are (pointing back in plain words to the Chapter on the Real Meaning) to fix the bodhisattva's utmost merit as "thoroughly knowing all dharmas as they are." Its Ascertainment, the Ascertainment of the Chapter on Merits in the Section on Ascertainment, first refutes the wrongly-grasped emptiness, sets up the eight superiorities and the five characteristics of the ultimate truth, and embeds the whole Saṃdhinirmocana-sūtra on a large scale (the appropriating consciousness · the store consciousness · mind-mentation-and-consciousness · tranquillity-and-insight) — the point of the doctrinal eye is fastened to this single consciousness-only line. The close knots at "it should be known that these are named true bodhisattvas," and the eighteen chapters of the First Section are wholly complete.

Three points of the eye:

1. The turning-over of the marks of virtue · the five stations of endeavor · the two mirrors of true and false (eye): five utterly marvelous (giving rise to close affection without cause or condition / constantly abiding in birth-and-death and enduring measureless suffering / being well able to tame hard-to-convert beings / being able accordingly to awaken into the reality-principle exceedingly hard to comprehend / the inconceivable great might of spirit-power 〔0545b27–c02〕, "not held in common with any of the remaining sentient beings") ↔ five not-marvelous yet named utterly marvelous (taking the suffering of benefiting others for one's own happiness, and so on 〔from 0545c06〕) — Jing "gathering others in as oneself, and so we know it is marvelous" / Ji "character / intent · measured among one's own kind or against the two vehicles" 〔T43n1829 0157a03–a05〕 / Ce "forsaking the savor of the happiness of silence to convert the beings," the three masters set side by side 〔T42n1828 0560a18–b06〕; the not-vain endeavor points back in plain words to the Chapter on Offering, Attending, and the Immeasurables 〔around 0546a28〕. The five kinds of unerring endeavor (safeguarding / faultless / the power of discerning-and-selecting / pure and dominant intention / falling-into-the-settled 〔0546b07〕), which Dunlun reads "the latter three by station: the power of discerning-and-selecting before the grounds · pure and dominant intention the first ground to the seventh · falling-into-the-settled the eighth, ninth, tenth grounds" 〔T42n1828 0560b06–b13〕; the five semblance merits that are really faults 〔0546c05〕 ↔ the five real merits 〔0546c12〕 (the same deportment · the same giving · the same preaching of the Dharma, parted by a single thought of true or false, "revealing the true Dharma, blocking and extinguishing every resemblance of the true Dharma"); taming unerringly in ten places 〔0546c18〕, where Dunlun records the old treatise / "handed down by tradition" / "this reading is not so," transcribed and not adjudicated 〔T42n1828 0560b13–b18〕.

2. The four designations-and-establishments · the four investigations and four thorough knowings-as-they-are · reconnecting to the Chapter on the Real Meaning (eye · the peak of the consciousness-only meaning): the four designations of Dharma / truths / principle / vehicles, "only the Tathāgatas and the bodhisattvas are able rightly to designate" 〔from 0547b17〕; the designation of the Dharma, the twelvefold teaching (Ji "compiling means the sūtras, setting-in-place means the mātṛkā, instituting means the Vinaya" 〔T43n1829 0157a19–a21〕); the designation of the truths, one truth → ten truths, "if analyzed at length it should be known to be measureless" 〔0547b25–c16〕 (the truths of the ascending gates matched by Jing, Ce, and Ji, Ji "dharma-nature means suchness" · "the first four are the four truths, the last one the non-established truth" 〔T42n1828 0560c18–0561a13〕); the designation of principle, the four principles 〔0547c16〕 (Dunlun "the old treatise points to the Chapter on the Lineage of Powers · this reading is not so · now following the Śrāvaka Stage, fascicle 25, the four principles of dependence and the rest" 〔T42n1828 0561a09–a13〕); the designation of the vehicles, the three vehicles by seven modes of character, the first mode of character of the unsurpassed great vehicle "the wisdom of deliverance that is the non-conceptual equality-nature, taking as object the matter free of verbal expression, the suchness present within all dharmas" 〔0547c26–c27〕 (two readings of "the support of this wisdom": the Tripiṭaka-master / Master [Kuiji cites] "the mind-king · concentration" ↔ Ce "the seed-support · the immediately-antecedent support," set side by side 〔T42n1828 0561a13–a15; T43n1829 0157b02–b03〕); the four investigations (name / thing / the designation of intrinsic nature / the designation of distinctions) and the four thorough knowings-as-they-are both point back in plain words to the Chapter on the Real Meaning, "these four kinds, if analyzed at length, should be known as before, in the Chapter on the Real Meaning" 〔0548a05–a13〕 (the right establishing of the well-grasped emptiness is in the Chapter on the Real Meaning 〔0488c28–0489a08〕).

3. The five immeasurables · the seven great natures · the eight dharmas that gather the great vehicle · the ten kinds of bodhisattva, knotting at the true bodhisattva (eye): the five immeasurables (the realm of sentient beings / the worlds / the dharma-realm / the realm of those to be tamed / the realm of the skillful means of taming 〔0548a14〕), the realm of sentient beings "sixty-four kinds of assemblies of sentient beings … as before, in the Stage of the Mental, itemized" 〔0548a17〕 (Dunlun matching against the Xianyang · the old treatise's sixty-one · "'Sahā' is here translated 'endurance'" 〔T42n1828 0561a17–a19〕), the realm of those to be tamed at fifty-five categories 〔0548b13〕 (Ce cites the Nirvāṇa-sūtra's case of Śāriputra's two disciples, the pearl-stringer / the laundryman, to display taming from afar and near at hand 〔T42n1828 0561b01–b08〕), the boundary between the realm of sentient beings and the realm of those to be tamed "only those who abide in the lineage, changing over at this or that phase, may be named the realm of those to be tamed" 〔around 0548b20〕; the five great fruits of preaching the Dharma 〔0548c02〕; the seven great natures (Dharma · arousing the mind · resolute conviction · dominant intention · the provisions · time · complete realization, the first six cause · complete realization fruit 〔0548c12–0549a06〕, Dunlun "the same as the Xianyang · the Abhidharma-samuccaya and the Sūtrālaṃkāra the same in substance under different names" · greatness in the provisions, Ce from the second ground up / Jing through both before and upon the grounds 〔T42n1828 0561b12–b18〕); the eight dharmas that gather the great vehicle 〔0548c28〕 (Jing by teaching-practice-fruit · Ce by station, set side by side 〔T42n1828 0561b18–b23〕); the ten kinds of bodhisattva 〔0549a07〕 (bound by one more birth · abiding in the final existence: Ji cites the Upadeśa's three births of Maitreya matched to the three bodies · Ce cites the Avataṃsaka · the Silla Master Yin glosses distinctly, three masters and three scriptures set side by side 〔T42n1828 0561c07–c25〕); the sixteen names according to virtue 〔0549a25–b01〕 (Jing cites the Abhidharma-samuccaya · "'bodhi-being' is common to the three vehicles · 'great being' is the particular name of the great vehicle alone" 〔T42n1828 0561c25–0562a03〕); the knot-point "it should be known that these are named true bodhisattvas" 〔0549b06〕.

Appended pointers:

• This chapter = the eighteenth chapter of the First Section · the last chapter of the First Section 〔0545b22–0549b06; the closing chapter of fascicle 46, 0549b08〕; carrying forward, before it, the Chapter on Offering, Attending, and the Immeasurables (15-01-16) · the Chapter on the Factors of Awakening (15-01-17); the four investigations and four thorough knowings-as-they-are point back in plain words to the Chapter on the Real Meaning (15-01-04) 〔0548a08, 0548a13〕; for the four principles of the designation of principle the ancient masters turn the pointer to the Śrāvaka Stage (Stage 13) 〔T42n1828 0561a12〕; the sixty-four of the realm of sentient beings points back to the Stage of the Mental (Stage 3) 〔0548a17〕.
• It has an ascertainment in the Section on Ascertainment: the Bodhisattva Stage's Ascertainment of the Chapter on Merits 〔T30n1579 0713b01–0736c21, the closing phrase "thus has been stated the ascertainment of the Chapter on Merits"〕 — the refutation of the wrongly-grasped emptiness 〔0713b02〕, the eight superiorities 〔0713c21〕, the five characteristics of the ultimate truth (free of name-and-word / non-duality / surpassing the range of applied-and-sustained thought / surpassing the sameness-or-difference of dharmas / pervading all with one taste 〔0713c24–c28〕), the embedding of the Saṃdhinirmocana-sūtra (Viśālamati on mind-mentation-and-consciousness · the appropriating consciousness · the store consciousness 0718a07 · Maitreya on tranquillity-and-insight 0723b20, and the rest); the point of the doctrinal eye is fastened here (see Apparatus Headings II and III). The right establishing of the well-grasped emptiness is in the Chapter on the Real Meaning, the refutation of the wrongly-grasped emptiness is in the Section on Ascertainment — the boundary is set down as it truly is.
• The eighteen chapters of the First Section are here wholly complete, and below follows the Second Section of Practice-in-Accord-with-the-Dharma of Yoga, the Chapter on the Characteristics of the Bodhisattva, first 〔fascicle 47, 0549b11–b16, the chapter-title of the Characteristics at 0549b15〕: this chapter makes clear the virtue of the "true bodhisattva," the next chapter makes clear "the characteristics of the true bodhisattvas" 〔0549b17〕.
• Alternate translations: Dharmakṣema's Chapter on the Merits of the Bodhisattva, eighteenth 〔T30n1581 0935c01〕, prose without summary verses · a whole set of variant renderings (marvelous → marvelous-and-unprecedented · pratyekabuddha → solitary-awakener · the designation of principle → the designation of skillful means · sixty-four → sixty-one · the sixteen names contracted to ten); Guṇavarman's Chapter on Merits, twentieth 〔T30n1582 0998a13〕, recast the most heavily (the designation of the truths changed to "the real, spread abroad" · the designation of principle changed to "skillful means, spread abroad" · the fifth of the seven great natures "greatness of adornment" · the realm of sentient beings tied to "the bodhisattva abiding in the Joyful Ground" · the chapter's close drawn to an end by distinguishing, by the bodhisattva precepts, the caṇḍāla); the name of the middle vehicle standing tripartite among the three houses (the pratyekabuddha vehicle / the solitary-awakener vehicle / the pratyekabuddha [-as-transliterated] vehicle). See Apparatus Heading II.
• Left in doubt · two transmitted variant readings left for ruling: the realm of sentient beings sixty-four (Xuanzang) ↔ sixty-one (the Dharmakṣema · Guṇavarman lineage 〔T42n1828 0561a17–a19〕); of the ascending seven-gate of taming, "tamed by the most yielding (耎) speech" (Kuiji T1829, his own work 〔0157b04–b08〕) ↔ "tamed by the most warm (煗) speech" (Dunlun recording Master Jing T1828); Guṇavarman's chapter-close "not-named named a bodhisattva," with the doubled character of the base text as it stands 〔T30n1582 1000b09–b12〕. Set down together and not adjudicated (see Apparatus Headings II and IV(12)).

In one line: The true bodhisattva's five characteristics (compassion · kind speech · valor · the open hand of giving · the ability to understand the hidden intent of the profound principle), whoever accomplishes them is counted among the number of bodhisattvas; each characteristic possesses five turns (intrinsic nature · ground · fruitful benefit · sequence · mutual subsuming), closing with a question-and-answer that subsumes them under the six perfections — the head of the Second Sustainer Yoga Sphere in Accord with the Dharma, clarifying the characteristics accomplished by the person who cultivates in accord with the dharma.

Three points of the eye:

1. Five characteristics, five turns; counted among the number of bodhisattvas (eye): the five characteristics 〔0549b21〕, the five turns 〔0549b23〕; the intrinsic nature of compassion is of two kinds, lying in the aspiration · lying in right conduct 〔0549b25〕; the five grounds of compassion (sentient beings who have suffering / of evil conduct / of negligence / of wrong conduct / latent with affliction) gather in the whole of all sentient beings 〔0549c08〕; the excellent gains of cultivating loving-kindness — poison, blade, and staff do no harm 〔0550a24 · the ancient masters collate eleven merits, T42n1828 0562c14–22〕.

2. The web of cross-reference; the sense of "in accord with the dharma" (eye): kind speech carries forward the Chapter on the Means of Gathering 〔0549c01·0549c28〕 · the grounds of valor carry forward the "nature of firm and enduring strength" of the Chapter on the Factors of Awakening 〔0550a03〕 · the grounds of giving carry forward the Chapter on Giving 〔0550a08〕 · the fruitful benefits carry forward the Chapter on Powers 〔0550b08〕 — the Chapter on Characteristics sets up no new dharma of its own, but gathers the dharmas already fully clarified in the First Sustainer into the characteristics upon a person; the five characteristics "all, by relying upon and practicing the six perfections, are accomplished … and one enters into the characteristics of a bodhisattva" 〔Dunlun T42n1828 0562b10–11〕; the mutual-subsuming question-and-answer (compassion → meditation · kind speech → discipline and wisdom · valor → vigor, patience, and wisdom · giving → giving · the profound sense → meditation and wisdom) 〔0550b24〕.

3. The ancient masters' three-natures reading of the first ground of the profound intent (eye · central): "accords with the profound, is displayed by way of the profound, corresponds with emptiness, and with conditionality and dependent origination" 〔0550a12〕 — Master Jing: "conditionality and dependent origination are in substance apart from the wholly-imagined nature grasped as of fixed nature" 〔T42n1828 0562c04〕 / Woncheuk: "'emptiness' is the perfectly accomplished, while 'conditionality and dependent origination' is the other-dependent, the conventional truth" 〔0562c06〕, the two readings set forth side by side; the intrinsic nature of valor — Jing (vigor, patience, wisdom as its three-fold substance) versus Ji (singly clarifying vigor, matched to the three vigors) — the divergent construals set forth side by side 〔0562b19–21〕; the substance of compassion — the Notes "loving-kindness and compassion" 〔0562a23〕 / the Concise Compendium "concentration" 〔T43n1829 0157b29〕, the two transmissions set forth side by side.

Appended guidance:

• Chapter order: the First Sustainer clarifies the dharmas to be learned → the Yoga Sphere in Accord with the Dharma clarifies the person able to learn (Dunlun 0562a06–08 · Kuiji 0157b18–20); next follows the Chapter on Division (the support of the five characteristics is not apart from the two divisions of householder and one gone forth, Dunlun 0562c27).
• The Section on Ascertainment: verify the ascertainment passage of the Yoga Sphere in Accord with the Dharma 〔from 0736c20〕; no separate ascertainment of the Chapter on Characteristics is set up (see the Apparatus, Heading II).
• Alternate translations: Dharmakṣema's Chapter on the Characteristics of the Bodhisattva in the Sphere of the Method in Accord with the Dharma (five characteristics: compassion / kind speech / valor / giving / expounding the sense of the profound Dharma; five turns as intrinsic nature / object-realm / karmic fruit / gathering-in) · Guṇavarman's Chapter on the Characteristics of the Bodhisattva Who Dwells in Accord with the Dharma (five characteristics: the mind of pity / gentle speech / valorous vigor / non-craving / explaining the profound sense; five turns termed the five kinds of knowledge); see the Apparatus, Heading II.
• Consciousness-only doctrinal eye: this text carries no core consciousness-only terminology; the ancient masters read the first ground of the profound intent by matching it to the three natures, eye · central (see the Apparatus, Heading III).
• Collation eye: 0550a17 「相」【Taishō 大】 / 「想」【Song, Yuan, Ming, Palace, Sheng, Zhi · CBETA follows these】 ("the sense of the notions of dharmas" · Kuiji's citation reads 「法相義」 yet glosses it as "notion"); all nine collation notes of the Taishō for this chapter's span are enumerated in full (see the Apparatus, Heading II).

In one line: The four dharmas by which the bodhisattvas of the two divisions, householder and renunciant, strive rightly to cultivate and train and swiftly realize supreme perfect awakening — the good cultivation of undertakings (the four modes of cultivation upon the six perfections) · skillful means (the ten kinds accomplishing five deeds) · the benefiting of others (the four means of gathering) · undistorted dedication (the roots amassed by the three gates, dedicated to bodhi alone) — the four dharmas being exhaustive, "beyond this there is nothing that exceeds them and nothing more"; the close shows that the renunciant is, in comparison with the householder, greatly different and loftier (five deeds).

Three points of the eye:

1. The four dharmas · the four modes of cultivation (the eye). The four dharmas are named 〔0550c12〕; the good cultivation of undertakings = the four modes of cultivating the six perfections — resolutely (one will certainly give · none can make the mind waver) · thoroughly (when one can bestow even one's own body and life, how much more the things outside the body) · constantly (giving away then and there whatever one obtains) · faultlessly (keeping far from the defiled giving of the Chapter on Giving 〔0550c29〕) 〔0550c15〕; undistorted dedication amasses through the three gates 〔0551b07〕, "with a mind of pure single-flavored, sublime, clear faith, dedicating in quest of supreme perfect awakening"; the practitioner of the four dharmas "draws near to and presses close upon the supreme bodhi so hard to attain, so hard to realize" 〔0551b16〕.

2. The ten skills accomplishing five deeds · the naming by seed and manifest activity (the eye). The ten kinds of skillful means 〔0551a07–08〕 (the first four = the whole process of delivering people, removing anger and vexation → causing to enter → bringing to maturity → causing liberation · heterodox theories · observing the discipline · the right vows · the three vehicles) are able to accomplish five deeds 〔0551a18〕; "according to their lineage, their faculties, and their resolute inclination, speak the fitting dharma" 〔0551a27〕 — the Tripiṭaka-master says: "the seed is called family-lineage, the manifest activity is called faculty" 〔Dunlun T42n1828 0563a04〕.

3. The chapter title's history of translation · the five superiorities of the renunciant (the eye). "The Sanskrit sound is bhāga [薄刃]; this word holds three senses: a phase · a distinction of kind · a wing" 〔Dunlun 0562c24 · for the character 刃, the CBETA collation note (following the Jin-canon variant, CB) reads "文"〕; the old name, the Chapter on the Wings, "just as a bird, relying on its wings, swiftly reaches somewhere" 〔0562c25〕 (Dharmakṣema's version titles the chapter "the Chapter on the Wings"); Xuanzang took "the two divisions" for the naming (Kuiji T43n1829 0157c28–0158a01). The renunciant's five superiorities 〔0551b22〕: liberated from the perils of taking in kin · liberated from the anxiety and suffering of farming, trading, and serving the king · the hook-and-chain pure conduct 〔0551b28 · Kuiji: "'hook-and-chain' takes the sense of mutual restraint and entanglement" T42n1828 0563a15〕 · swiftly realizing penetrating knowledge · whatever they utter the multitude all trust and honor.

Appended pointers:

• Chapter order: carrying on from the Chapter on the Characteristics (the support of the five characteristics is not apart from the two divisions, Dunlun 0562c27–28); leading on to the Chapter on the Superior Intent (the practice that is set in motion must arise from intent, Dunlun 0563a21).
• The Section on Ascertainment verifies the ascertainment passage on the section of following-dharma yoga 〔from 0736c20〕, but establishes no separate ascertainment-chapter for the Divisions (see the Apparatus, Heading Two).
• Alternate translations: Dharmakṣema, the Chapter on the Wings (the four dharmas: good cultivation of undertakings / skillful means / gathering in sentient beings / dedication · four deeds of the renunciant) · Guṇavarman, the "Chapter on Meditation" (the chapter title is anomalous but the content is in fact the four dharmas · the four dharmas: wholesome-activity skillful means / good skillful means / benefiting others / good making of vows · four deeds of the renunciant); see the Apparatus, Heading Two.
• The Consciousness-Only eye: this chapter is an overall summary of practice; its sole dharma-mark anchor = the Tripiṭaka-master's naming by seed and manifest activity, an eye, and light — not to be forced (see the Apparatus, Heading Three).
• The collation eye: 0551a27 性【大】 / 姓【宋元宮聖知】 ("according to their lineage" · both Dunlun's cited text and the Tripiṭaka-master's gloss read "姓"); all three Taishō collation notes for this chapter's span are recorded in full (see the Apparatus, Heading Two).

In one line: The bodhisattva, from the depth of his heart, arouses toward sentient beings the seven aspects of compassion (being furnished with compassion, he is called one of wholesome resolve, one of utterly wholesome resolve); with pure faith and the discernment of dharmas as forerunners, the resolved conviction that seals-in-understanding and settles unwaveringly upon the buddha-dharmas is exalted resolve, opened out into fifteen kinds (the first seven from the object, the next three from the meaning, the last five from the stage), able to accomplish ten things — the whole picture of the intent behind the dharmas of conduct; the bodhisattvas of the three times who realize unsurpassed awakening do so "all by the fifteen resolves as thus stated."

Three points of the eye:

1. The seven aspects of compassion (eye): fearless · principled (never exhorting or transmitting by way of what is unlawful, contrary to discipline, or contrary to wholesome conduct, nor in an unfitting place) · tireless · unsolicited (not waiting to be entreated) · undefiled, also named objectless (Ji's gloss, "not seeking a return of favor is called undefiled; not seeking a later fruit is called objectless," Dunlun's record 〔T42n1828 0563b08–09〕) · vast (sooner to take upon oneself what is unwished-for than to direct ill-will toward the other) · impartial 〔0551c15 onward〕; essence = Jing (loving-kindness-and-compassion, non-anger; true loving-kindness, compassion, and wisdom as essence) / Bei (reduced to its essence, still resolved conviction), set side by side 〔Dunlun T42n1828 0563a29–b04〕.
2. The fifteen resolves in three classes · matched to three stages (eye · central): the first seven from the object · the next three from the meaning · the last five from the stage 〔Dunlun 0563b13–14〕; impure = the Stage of Resolute Practice 〔0552b07〕 · pure = the Stage of Pure and Surpassing Resolve up to the Stage of Determinate Practice 〔0552b08〕 · well-purified = reaching the Ultimate Stage 〔0552b10〕; the resolve to-be-disciplined (because this resolve should be brought under discernment) draws forth the innate (because its nature is accomplished and well established within the basis) 〔0552b12–15 · 0552c05–06〕; the watershed of the innate = "self-realized suchness" — the Concise Compendium "from entering the grounds onward" 〔T43n1829 0158b04–06〕 / the Notes "from the eighth ground onward" 〔T42n1828 0563b16〕, two transmissions set side by side; the essence of resolve = the Compendium of the Mahāyāna (desire, resolved conviction) / the Ornament (desire, volition) / Kuiji (faith, desire, resolved conviction), three accounts set side by side 〔0563a22–23 · 0158a20〕.
3. Accomplishing ten things (eye): the restraining resolve, "even in a circumstance bearing on one's very life, not deliberately to transgress against what one might transgress"; the resolve toward the true meaning, "able, for the sake of sentient beings, to flow on through birth-and-death with an undefiled mind, not forsaking the exalted resolve toward nirvāṇa" 〔0552b24〕; the resolve of might, "not growing content on hearing and reflection alone"; the resolve free of falsity, "not growing content amid attainments of a lesser, inferior, or feeble distinction"; the to-be-disciplined draws forth the innate · the innate swiftly realizes awakening 〔0552b17 onward〕.

Appended pointers:

• Chapter-sequence: the Chapters on Character and on Division are the dharmas of conduct, and "the conduct that is set in motion must arise from resolve" (Dunlun 0563a20–22); followed by the Chapter on the Abidings (the three-phase matching-by-stage is the herald of the twelve and thirteen abidings against the ten grounds).
• The Section on Ascertainment ascertains the Section on Practice in Accord with Dharma from 〔0736c20〕 onward, and sets up no separate ascertainment-chapter for the exalted resolve; "exalted resolve" appears only once, at 0737a11, "the stage of already-entered pure exalted resolve" (the name of a stage) (see the Apparatus, Heading Two).
• Alternate translations: Dharmakṣema's Chapter on Purifying the Mind (the seven compassions: fearless / skillful-means / untiring / unseeking / uncraving / vast / impartial · the fifteen purifyings of mind · a separately preserved re-collation witness at the end of fascicle nine, "the seven loving-remembrances" 0945c06) · Guṇavarman's Chapter on the Settled Mind (the seven compassions: fearless / true / unsorrowing / unseeking / unloving / vast / impartial · the fifteen purities of mind · "innate" reads "nature-pure," with its own gloss "the nature is of itself just so"); see the Apparatus, Heading Two.
• Consciousness-only doctrinal eye: the essential nature of mental factors (desire · resolved conviction · volition · faith) plus the stages of realizing suchness, as the ancient masters tie it — eye · central (see the Apparatus, Heading Three).
• Ancient-transmitted foreign sound of the chapter-title: beneath the title of Dharmakṣema's Chapter on Purifying the Mind, the Song, Yuan, and Palace editions gloss in fine print, "'purifying the mind,' in the foreign sound called āśaya, in Chinese 'aspiration'" 〔T30n1581 0939a13〕 (see the Apparatus, Heading Five).

In one line: It establishes the bodhisattva's twelve dwellings (lineage / resolute-conviction practice / supreme joy / higher discipline / higher mind / the three higher wisdoms / the two markless / the unobstructed discernments / the utmost fully-perfected) plus the Tathāgata's thirteenth dwelling, wholly gathering in all bodhisattva dwellings and practices; after a brief gloss on each dwelling it expounds at length, in question-and-answer, the resolute-conviction-practice dwelling (the true look of the pre-ground · the five fears · shooting in the dark · the three grades of forbearance) and the supremely-joyful dwelling (the well-determined vow · the four-mark arousing of the mind · the severing of the five fears · the ten great vows · the ten pure-cultivation dharmas · the ore-gold simile · the hundred concentrations), closing with "upholding is named a ground · dwelling-place is named a dwelling" and matching them to the ten grounds of the Sūtra of the Ten Grounds.

Three points of the eye:

1. The lineage dwelling = the store consciousness holding the seeds (point of the eye · heavy): "he upholds and retains the seeds of all the Buddha's Dharma; within his own substance, and within his support" 〔0553a25 passage〕 — Jing says "within the store consciousness, holding those seeds, is named 'within the support'" 〔T42n1828 0564a10–12〕 · Woncheuk, continuing within the passage, brings forth "the support of the seeds is twofold: on the gateway of true principle it rests upon the store consciousness and turns / on the gateway of accommodation it rests upon and dwells in the body of the five aggregates" 〔0564a12–16 · no separate marker, both preserved〕 · Woncheuk says "this is still the Saṃgraha's 'within the root consciousness'"; Tai says the lineage-by-nature / the cultivated lineage 〔0564a20–23〕.
2. Resolute-conviction practice → supreme joy = the pass of qualitative change (point of the eye): the pre-ground practice-state-and-mark (the five fears 〔0554a06〕 · expounding the Dharma like shooting in the dark 〔0554b01〕 · the three grades of forbearance — Tai matches from the ten understandings / Jing and Kuiji together say from the ten faiths, both set out 〔0565b01–05〕) → superior-grade forbearance, permanently severed without remainder, entering supreme joy; on entering the ground the five fears are severed (because of the knowledge of no-self there is no fear of not surviving …) · born into the family of the Tathāgata, the true son of the Buddha · the ten great vows (back-referring to the Chapter on the Factors of Awakening 〔0555b05〕) · the three pure causes and conditions, the ore-gold simile 〔0556a15〕 · the hundred concentrations 〔0556a26〕.
3. The naming of ground / dwelling · three translators' three glosses + Xuanzang's collation of the Sanskrit (point of the eye): upholding is named a ground / enjoyment-dwelling-place is named a dwelling 〔0556b18〕 · Dharmakṣema "because it gathers in sentient beings it is called a ground, because it is one's own reception of practice and dwelling it is called a dwelling" · Guṇavarman "because it benefits others it is called a ground, because it benefits oneself it is called a practice"; the ten dwellings = the ten grounds 〔0556b14〕; the Tripiṭaka-master, collating the Sanskrit Saṃgraha, [found] "it now has no text of the twelve dwellings," verifying that what Paramārtha translated is in error 〔T42n1828 0564a07–09〕; the three terms practice-state-mark — the Tripiṭaka-master "the names differ but the meaning is one" / Woncheuk's four-part reading (the seeing-and-mark parts named practice · the self-witnessing named state · the witnessing-of-self-witnessing part named mark), both set out · Dunlun, collating the old treatise, still follows the Tripiṭaka-master's recension 〔0564c13–18〕.

Appended pointers:

• Chapter order: practice must rest upon a position (Dunlun 0563b22) · from the first arousing of the mind to the utmost fruit, the positions number thirteen (Kuiji 0158b13); the Tathāgata dwelling is expounded in detail later, in the Chapter on Establishment.
• The Section on Ascertainment has a re-ascertainment of this chapter: nine headings 〔0736c20–0738b17〕, all belonging to the meaning of the Chapter on the Dwellings (see the Apparatus, Heading Two).
• Alternate translations: Dharmakṣema, the Chapter on the Dwellings (twelve dwellings · the higher-"mind" dwelling · the old phonetic transcription "Aweisanfo" 0939c28 · the re-issued collation-recension at the end of fascicle nine, with differing names) · Guṇavarman, the Chapter on the Ground of Generating Awakening (twelve "practices" · no concentration practice · a differently-constructed naming); see the Apparatus, Heading Two.
• Point of the eye for collation: the 性/姓 (nature/lineage) family, four items (five old recensions read 姓); this part has thirty-two Taishō collation notes, all enumerated, with thirteen selected for the table (see the Apparatus, Heading Two).
• Point of the eye for the Consciousness-Only meaning: the support of the seeds rests upon the store consciousness (the gateway of true principle) + the four-part matching of practice-state-and-mark (one of Woncheuk's readings), anchored by the ancient masters, point of the eye · heavy (see the Apparatus, Heading Three).

In one line: From the Dwelling of Higher Discipline through to the Dwelling of the Utmost, Consummate Bodhisattva, nine dwellings run through the same set of questions dwelling by dwelling (each matched to one ground of the Sūtra of the Ten Grounds, the gold-refining simile threading through their turning-to-purity); the final summations give the timeframe of three incalculable great eons, the stations for cutting the two obstructions (the afflictive cut at three dwellings · the cognitive at the three layers of bark, rind, flesh 〔heartwood〕), the eleven purities of the thirteen dwellings, the subsuming of the eight dharmas of the Chapter on Qualities, and the cross-table of the twelve dwellings in the category of the śrāvaka — the pivot of the whole bodhisattva-stage doctrine of the path.

Three points of the eye:

1. The stations for cutting the two obstructions · latent tendencies = seeds = latent proclivities (eye · weighty): the afflictive obstruction is cut at three dwellings (Utmost Joy cuts the coarse heaviness of the evil-destinies afflictions / the eighth dwelling cuts the coarse heaviness obstructing the forbearance of the non-arising / the Utmost, Consummate cuts the latent tendencies and latent proclivities and enters the Tathāgata's dwelling) 〔the 0562a28 passage〕; the cognitive obstruction has the three layers of bark / rind / flesh 〔0562b09〕 — flesh 肉【Taishō】 / heartwood 實【five editions】 · Jing: "the tree's core, firm and solid, is called heartwood; the old rendering is bark, rind, bone" 〔T42n1828 0579a28–b01〕; Tai: "the seeds of the afflictions are also called latent tendencies, also called latent proclivities" 〔0579a26〕.

2. The forbearance of the non-arising of dharmas = the four kinds of knowledge-that-accords-with-the-true made utterly pure (eye · weighty): the eighth dwelling's "first, foremost, utterly pure forbearance" 〔0560c25〕 · the four investigations and four kinds of knowledge-that-accords-with-the-true "expounded at length as before in the Chapter on Reality" 〔0561a03〕 · Kuiji: "the investigations are only with-outflows and are not the forbearance of the non-arising; the knowledge-that-accords-with-the-true extends to the outflowless — this is the substance of the eighth ground's forbearance of the non-arising" 〔0575b14–16〕; the seventh ground mixed / the eighth ground pure = "still interrupted by mind-with-outflows" (Kuiji 0575a14) · "because it is a continuity of much outflowless contemplation it is said to be uninterrupted — not truly uninterrupted" (Concise Compendium 0158c01–03); the station of the attainment of cessation, two Western explanations (entered only from the eighth ground / entered from the first ground on, citing the Laṅkāvatāra), both transmitted by the Tripiṭaka-master 〔0573b22–28〕.

3. Three incalculable great eons · the timeframe as it truly is (eye): "all together take two 〔read three in the five editions〕 incalculable great eons" 〔0562a08–09〕 · below, the treatise itself counts three legs · Dunlun's citation reads "three" 〔0579a03〕; higher-degree vigor can convert the middling and great eons, "decidedly there is nothing that can convert the incalculable great eons"; the dispute over the three incalculables (Jing cites the Sūtra of the Necklace / Tai harmonizes by "the sūtra states it directly" / Bei: "the Sūtra of the Necklace is not in the catalogue and cannot serve as proof") set down 〔0578c26–0579a09〕; knowledge and compassion following upon each other 〔0559b16 · the 悲/慧 collation-note〕 · abiding in the true limit yet not realizing cessation 〔0560b11〕 · "'faith' is a mistranslation; it should be 'resolute conviction'" (the Tripiṭaka-master's collation 0576c03) · equal-awakening and marvelous-awakening, the three minds (Kuiji 0578b18).

Appended pointers:

• The gold-refining simile series = the narrative backbone of the nine dwellings: refining in the kāṣāya solution (discipline) → holding level with the assay-weight (mind) → made into an ornament · maṇi-radiance (the factors) → musāragalva gems · turning together with the winds (the truths) → beryl beads · moonlight (dependent origination) → maṇi-luster · sunlight drying the damp (the seventh) → the similes of gold and light "as in the sūtra" (the eighth and above) → the great Dharma-cloud and the great Dharma-rain (the tenth) (see the Apparatus, item six).
• The cross-table of the twelve dwellings in the category of the śrāvaka 〔0562c05〕: read against the Śrāvaka Stage (Stage 13); Jing / Tai / the Commentary on the Compendium of the Great Vehicle / the exegetes / Kuiji, matched one by one, all set down (see the Apparatus, item four (twelve)).
• Three strokes of collation on the eye, plus one variant in an ancient master's cited text: 0562a09 two / three incalculable great eons · 0562b10 flesh / heartwood · 0559b16 compassion / wisdom · 0562c09 flavor / discipline (the Concise Compendium's cited text + the Dharmakṣema edition reads "discipline" 戒) — all set down as double readings (see the Apparatus, item two (three)).
• The nine-item re-ascertainment of the Section on Ascertainment (four dwellings accomplishing four matters · the marks of the various grounds · cultivated-attainment and outflow-alike, and the rest) in mutual reference with this piece (see Part One's Apparatus, item two).
• The Consciousness-Only doctrinal eye: the coarse heaviness of the two obstructions · seeds, latent tendencies, latent proclivities · the substance of the forbearance of the non-arising · the continuity of with-outflows and outflowless, eye · weighty (see the Apparatus, item three).

In one line: The ordinary person is pushed into birth by the power of karma; the bodhisattva chooses birth by the power of the vow — the first two births (the quelling of disaster, and into one's own kind) run throughout on the formulaic phrase "by the power of the great vow attaining the power of mastery" (appearing seven times), and Guṇavarman's text, under "the existence of mastery," glosses outright, "mastery is just the power of the vow" 〔T30n1582 1007b25〕; taking on birth is turned from the recompense of the round of rebirth into an instrument for delivering beings, "the resting-basis for the fruit of great awakening" 〔0563b24〕.

Three Points of the Eye

1. Birth by the power of the vow = the formulaic phrase of the first two births (the point of the eye). The birth for the quelling of disaster runs through six kinds of disaster (famine / plague / war / grudge-quarrels / evil king / heaven of wrong view), and from the second disaster on, every segment reads "by the power of the great vow attaining the power of mastery" (the first disaster reads "whether by the power of the great vow or by the power of mastery" 〔0562c26〕); the birth into one's own kind follows the same pattern. The latter three births — of great might, the ascendant, the final — are brought out instead by maturation, the ascendant power of karma, and the perfecting of provisions — so birth-by-manifestation of the vow and birth-won-by-cultivation form two groups of their own accord. Dunlun classes the first five kinds of the quelling of disaster as "the stilling and removal of the five present sufferings," and the last as "the cutting off of wrong views and evil deeds" 〔T42n1828 0580a23-25〕 — disaster outside the body and disaster within the mind, removed together.

2. Birth into one's own kind = the gathering-through-shared-work taken to its limit (the point of the eye). "He goes to take birth among the same kind as those sentient beings and becomes their foremost head … The evil they do, the bodhisattva does not do; the good they do not do, the bodhisattva puts into practice" 〔from 0563a18〕 — first the difference is shown by conduct, then the true Dharma is expounded; born as their kind, yet not the same in conduct.

3. "The one thing to be set apart is the birth taken on by bodhisattvas at the ordinary stage" — a line proper to the transmission of Xuanzang alone, plus two pillars judging in reverse (the point of the eye). Both old translations, Dharmakṣema's and Guṇavarman's, lack this line; on the rung from which the "bodhisattva possessed of wisdom" is counted there are two explanations — Kuiji judges it to run also to before the grounds, "the first reading is the stronger" 〔T43n1829 0166b11-16〕; Dunlun records "the Tripiṭaka-master held the latter to be the better," taking only bodhisattvas ascended to the grounds 〔T42n1828 0580b11-18〕 — set side by side, recorded only. The threshold of the five births = the threshold of whether the power of the vow can take charge.

Appended Pointers

• The birth of the ascendant matches the ten abidings to royal ranks (first abiding, wheel-turning king → tenth abiding, the Maheśvara Heaven, which is the pure land; because it is born by uncontaminated karma it is called above the Summit of Form) = Kuiji 〔T43n1829 0166b01-06〕; Jing's sound and sense, "mahā means great, īśvara is here rendered mastery" — see 〈Apparatus〉heading three.
• The passage on the final birth draws out Xuanzang's "to be investigated" case (another scripture records Maitreya born in a brahmin house, life span sixty thousand years, at variance with the Maitreya Sūtra) 〔T43n1829 0166b07-10 · Dunlun records "Ji relates what the Tripiṭaka-master said" T42n1828 0580b07-11〕 — of the same philologist's family method as the "investigation of the Sutra on the Wholesome Precepts" case in the Chapter on Wisdom.
• Alternate translations: Dharmakṣema, "birth for the stilling of suffering / ascendant birth" 〔T30n1581 0953a20-21〕; Guṇavarman renders birth by "existence" (existence-apart-from-suffering / existence-of-following-the-mind / ascendant existence / existence-of-mastery / the bodhisattva's latter existence) 〔T30n1582 1007a29-b01〕 — see 〈Apparatus〉heading two.
• Next follows the Chapter on the Means of Gathering (the second) — the body of the five births having been taken on, next it makes clear the gathering and benefiting of sentient beings by the six means of gathering.

In one line: To deliver sentient beings is not one vague wish, but six concrete relationships that can be made good item by item (all-at-once universal / dominant / gathering-in / long-time / short-time / final embracing) + twelve real costs that must be borne (the twelve difficulties) + counter-practices matched one to one — the treatise refuses to let compassion rest as a slogan.

Three points of the eye:

1. All-at-once universal embracing = at the very instant of arousing the mind, the whole relationship is established (eye): "when they first arouse the mind, they embrace the whole realm of sentient beings, taking them all as kinsfolk … whatever they have thus thought, they do accordingly" 〔0563c04-08〕 — the relational face of the first right vow of the Chapter on Arousing the Mind; the moment the vow is aroused, all sentient beings are already kinsfolk.

2. Long-time / short-time / final embracing = an embracing-timetable keyed to the three firing-times of the Chapter on Maturation (eye): for the lower grade of maturity, "only after a long stretch of time do they become fit for purity"; for the middle, "without a long stretch of time"; for the higher, "in this very life they become fit for purity" 〔0564b01-09〕 — fastening directly onto the lower, middle, and higher grades of maturity of the Chapter on Maturation (15-01-06); one charges each person's fire with its own measure of fuel, not by even, side-by-side progress.

3. The case-file of matching lines to the twelve difficulties (eye): Kuiji lists a matching but leaves it undecided, recording "if one follows the Bodhisattvabhūmi Sūtra, the counter-practice here has only nine lines, one cannot collate against it" 〔T43n1829 0166c21-22〕; Dunlun sets aside the various matchings and judges for himself, "both the new and the old treatises alike have, in due order, twelve lines that counter the foregoing twelve difficulties," collating Dharmakṣema's old translation line by line to establish twelve lines each countering one difficulty 〔T42n1828 0580c23-0581a13〕 — where the parsing is in doubt, go back to the alternate translation and collate; do not guess from doctrine. Kuiji's matching and Dunlun's judgment are set side by side, recorded only.

Appended pointers:

• Dominant embracing = two lay-ethics checklists, householder / king (of bondservants, "looks upon, respects, and nurtures them as he would his own body"; of the king, "does not use violent force to invade and plunder the territory of others," "looks upon the multitude of beings as a father upon his sons"); gathering-in embracing = a charter for rightly governing a following (a mind free of taint · not keeping a teacher's [closed] fist · sharing bitterness and ease · bearing questioning and challenge · teaching and learning advancing together · "ought not to be gathering in a following at all times, nor yet never gathering, nor yet inconstant and changeable") — see the full Vernacular.
• More than half of the twelve difficulties are dilemma structures (punish-or-let-go / expound-or-abandon / teach-each-or-abandon-all), the rest being gaps between the ideal and the actual (goods few, seekers many; one body, many requests) and the phase-bound fragility of one who has not yet realized the pure resolve (fear of losing mindfulness and dying; the most-loved thing begged away) — the treatise does not prettify the cost of benefiting others.
• Alternate translations: Dharmakṣema's Chapter on Embracing (all-at-once / dominant / gathering / long / short / final) · Guṇavarman's Chapter on Gathering-In (wholehearted / augmenting / grasping / ultimate / non-final / final gathering-in; the twelve difficulties much varied in the telling); Dunlun cites the old treatise's 「行於非」 against the present Taishō Bodhisattvabhūmi Sūtra's 「行於悲」, a one-character difference — see Apparatus Heading II.
• Next comes the Chapter on the Grounds (the third) — birth and embracing are practice, and practice must rest on a position; next the thirteen abidings are set forth, gathered as the seven grounds.

In one line: The advance through the stations of practice is, in essence, a switching-over of the basis — transcending the evil destinies is not skirting around the evil destinies, but the power of the compassionate vow expelling, within "one's own basis," the coarse heaviness of the class of evil-destiny afflictions and gaining the transformation of the basis, so that from the root the cause of the evil destinies is produced no more: "all the coarse heaviness belonging to the class of afflictions of the evil destinies is expelled within one's own basis; because of this severing, the bodhisattva before long gains the transformation of the basis" 〔0565a24-26〕.

Three points of the eye:

1. Transcending the evil destinies = the coarse heaviness expelled · the transformation of the basis gained (the point of the eye · the weightiest · the Consciousness-Only point of the eye): the causal chain = worldly pure meditative absorption + cultivating compassion toward the one hundred and ten sufferings → the intent of compassion (pity) and the intent of pity (compassion, Kuiji's distinction 〔T43n1829 0167a14-15〕) → "vowing to abide in the evil destinies as though in one's own home" 〔0565a18〕 → vowing to receive in their stead the maturational fruit of all evil-destiny karma → raising the right vow → the coarse heaviness expelled → the transformation of the basis → the evil karma in the end not performed, the evil destinies assuredly not gone to; the collation of the three translations' terms: Xuanzang's "coarse heaviness / basis / transformation of the basis" · Dharmakṣema's "the defiled body received is severed / transforming the evil-destiny body" · Guṇavarman's "the latent tendencies / transforming the body of the four great elements" — transcended upon the basis, not upon the realm of the grounds.
2. The thirteen abidings gathered into seven grounds · the seventh, the Mixed Ground, takes the Buddha in as well (the point of the eye): the Ground of Practicing the Right Practice gathers up six abidings in one, and the Ground of Reaching the Ultimate gathers together the Supreme Fully Perfected and the Abiding of the Tathāgata; "earlier it spoke only in terms of the causal position, and so passed over and did not mention the Buddha; now, recording things as they truly are, it takes the Buddha in as well" (Kuiji 〔T43n1829 0166c28-0167a02〕); the Ground of the Abiding of the Tathāgata is given advance notice as "to be expounded at length" in the Chapter on Establishing 〔0565a10-11〕.
3. The ten dharmas that purify and cultivate = the maintenance procedure of a ground (the point of the eye): the establishment of the ten counters (from "counter having altogether not raised the aspiration with faith" … to "counter hesitation and doubt toward the Great Teacher with making offerings to the Tathāgata") + the brief meaning's two purities (the first three, purity of intent / the latter seven, purity of exertion 〔0565b25-28〕) + the sequential causal chain (deep faith → compassion → pity → relinquishment → without weariness → knowing the treatises well → knowing the world → shame and dread of blame → the nature of firm sustaining strength → making offerings to the Tathāgata); Dunlun divides it into three sections 〔T42n1828 0581b15-21〕, and Kuiji gives no gloss on this passage (marked as it stands).

Appended pointers:

• The three certainties (of lineage / of raising the aspiration / of undeceptive conduct), Jing's and Kuiji's two placements set forth side by side: Jing, using the eighth ground as self-corroboration, places "the prior seven grounds = the certainty of raising the aspiration, everything before the grounds = the certainty of lineage" ("before those others there is as yet no uncontaminated activity in operation, but only matured uncontaminated seeds," transcribed as the Taishō text stands) 〔T42n1828 0581a28-b07〕; Kuiji cites the Xianyang, fascicle seven, "the certainty of raising the aspiration means the entry into the First Ground" 〔T43n1829 0167a03-13〕; Dharmakṣema's translation renders this phrase as "the first certainty" (Xuanzang: "the third") — see Apparatus, Headings Two and Three.
• The seven grounds of the Sūtra of the Wholesome Precepts, "the remaining one ground shared by śrāvaka and bodhisattva," is a peculiar variant reading of its own (both Xuanzang and Dharmakṣema read "the Tathāgata" for the shared ground) — see Apparatus, Heading Two.
• The two kinds of pure intent (the uncontaminated = from the entry into the grounds and above / superior and so named pure = before the grounds), Kuiji 〔T43n1829 0167a16-18〕; the one hundred and ten sufferings are found cross-referenced in fascicle 44 (Dunlun 〔T42n1828 0581b12-13〕).
• Next comes the Chapter on Practice (the fourth) — "though there be positions to rely upon, what practice-dharmas are to be practiced"; the positions and grounds being established, the four bodhisattva practices are clarified next.

In one line: However elaborately the bodhisattva path unfolds, gathered up it is only four conducts — the perfections (cultivating wholesome conduct), the factors conducive to awakening (penetrating the true meaning), the supernormal powers (perfectly realizing power), maturing sentient beings — four things buckling together in turn, sealed twice over (the six perfections sealed within the three trainings, the four conducts within the four things), "beyond these there is nothing that surpasses or adds to them," "no other conducts whatever are established."

Three points of the eye:

1. The twofold division of wisdom and knowledge = turning without discrimination toward the ultimate / turning with discrimination toward the conventional (the point of the eye): "the purified sublime wisdom that grasps the ultimate and turns without discrimination should be understood to be named the perfection of wisdom; the purified sublime knowledge that grasps the conventional and turns with discrimination should be understood to be named the perfection of knowledge" 〔0565c26-29〕; Dunlun, "the sixth takes the true as its object, the tenth the conventional" 〔T42n1828 0581c04-05〕; the two older translations divide by the two truths (knowing the ultimate truth = prajñā / knowing the conventional truth = knowledge), while Xuanzang's language locks in the turning "without discrimination / with discrimination" — one and the same vein of meaning as the Chapter on Wisdom's twofold division of the wisdom of intrinsic nature into non-conceptual knowledge and subsequently-attained knowledge.
2. The ten perfections = the six perfections + four helper-companions (the point of the eye): "these four, skillful means and the rest, are helper-companions to the former six" (Dunlun 〔T42n1828 0581b28-29〕); the Continuity-and-Liberation Sūtra gathers them in by particular conduct (skillful means the companion of the former three · vow the companion of vigor · power the companion of meditative absorption · knowledge the companion of wisdom) / the Scripture of the Grounds has the latter four as companions in common to the former six; "on the actual" the latter four are gathered into the former six, "on the sense" they are set up separately for their superiority (Kuiji 〔T43n1829 0167b09-16〕) — the names are ten, the substance returns to six.
3. The double sealing = the proof of neither-more-nor-fewer (the point of the eye): the three trainings gather the six perfections (the former four perfections as provision / intrinsic nature / retinue / guardianship accomplish the training in higher discipline — Dunlun's assignment: giving the provision · discipline the intrinsic nature · patience the retinue · vigor the guardianship; meditative absorption = the training in higher mind; prajñā = the training in higher wisdom), hence "only six" 〔0566b20-27〕; the four things to be done (cultivating wholesome conduct / penetrating the true meaning / perfectly realizing power / maturing sentient beings) set up the four conducts in turn, hence "no other conducts whatever are established" 〔0566b28-c04〕 — the four conducts fold back respectively into the Chapter on Reality, the Chapter on Power, the Chapter on Maturation: the Section on Ultimate Yoga draws the whole backbone of the First Grounds into four legs.

Appended pointers:

• The threefold explanation of the name "perfection" (the long time of three great eons / intrinsic-nature purity / surpassing the wholesome roots of the two vehicles and drawing in the most superior fruit) = Kuiji's "three reachings of the other shore" (time / essence / awakening); "the Dharma-master (the Tripiṭaka-master) further said," adding the reaching of the other shore of wholesome roots to make four 〔T43n1829 0167a29-b08 · T42n1828 0581c19〕 — see the Apparatus, Heading Three.
• Three ways of reading the sequence of the six perfections: counteraction (the prescription against six ailments) / arising (giving → discipline → patience → vigor → concentration → wisdom, a self-verifiable chain of cause and effect) / the fruit of maturation (giving draws external wealth · discipline and the rest draw the fivefold inner completeness of the body) — the three causes stand side by side; the sequence of a set of numbered phenomena has more than a single layer of reasoning.
• Alternate translations: the Bodhisattvabhūmi (Dharmakṣema) "supernormal power / maturing beings" · the Bodhisattva-Śīla (Guṇavarman) "conduct of awakening / conduct of maturing beings"; the Bodhisattva-Śīla alone has a "three disciplines" passage (the discipline that accords with discipline / the discipline that accords with mind / the discipline that accords with knowledge); on the fourth sense of the three trainings the Bodhisattvabhūmi has "inexhaustible" where Xuanzang has "guardianship"; on the third of the four things to be done both older translations have "increasing wholesome phenomena" where Xuanzang has "perfectly realizing power" — see the Apparatus, Heading Two.
• Next follows the Chapter on Establishment (the fifth) — the four conducts are the overall heading of the causal stage; the Chapter on Establishment clarifies the fruit-stage: the Tathāgata's one hundred and forty exclusive buddha-dharmas, the final chapter of the five chapters that "discern the fruit against the conduct."

In one line: The fruit-virtues are the true-and-real accounting of every single wholesome deed of the causal stage — the thirty-two marks have, mark by mark, a karmic cause and yet are "all evoked with pure discipline as their cause" 〔0568a15〕; the marks and signs grow up through five levels from "in the Lineage Stage there is only the seed abiding as the supporting body" 〔0568b17〕; the four purities push the "coarse-heaviness — support" axis to its terminus of "everlasting extinction without remainder, together with the various residual perfumings" 〔0568c22〕; and the ten powers are one and the same wisdom operating, true to reality, over ten kinds of object.

Three points of the eye:

1. The five levels of the marks and signs = the growth-line of a seed (eye): in the Lineage Stage there is only the seed abiding as the supporting body → in the Stage of Conviction-and-Practice one cultivates the means able to obtain them → in the Stage of Pure and Superior Resolve it is only then named "obtained" (the maturational fruit first obtained) → in the higher stages it turns superior → at the Culmination Stage it is well-purified and unsurpassed 〔0568b16-20〕; Dunlun matches the five levels (including "in the Stage of Conviction-and-Practice, from the tenth-abiding onward, one learns to make the contemplation of emptiness as the means able to obtain the undefiled") 〔T42n1828 0582c12-17〕; Kuiji judges by this the far-and-near of the provisions = before-the-grounds / entering-the-grounds 〔T43n1829 0167b25-27〕 — echoing the innate-abiding lineage of the Chapter on Lineage.
2. The purity of the support = coarse-heaviness together with the perfumings everlastingly extinguished without remainder (eye · the consciousness-only eye): "The coarse-heaviness of the whole class of afflictions, together with the various residual perfumings, is everlastingly extinguished without remainder in one's own support; and further, within one's own body … one operates in mastery over taking, abiding, and relinquishing" 〔0568c21-24〕; Dunlun parts it into two grounds, the enjoyment body (everlasting extinction) / the emanation body (taking, abiding, relinquishing) 〔T42n1828 0582c27-29〕; Kuiji collates the Abhidharma-samuccaya fascicle fourteen (the opening-and-joining of the completeness of the gathering of dharmas / the conditioned purity) 〔T43n1829 0167c04-09〕 — the Chapter on the Grounds' first ground clears away the coarse-heaviness of the evil-destiny class, the buddha-stage exhausts even the perfumings together with it: the terminus of one and the same axis.
3. The power of the elements takes the seed for its object (eye): the power of knowing the various elements — Dunlun glosses it directly, "it takes for its object the seed, the seed-element" 〔T42n1828 0583c18-19〕; the eighty thousand conducts = a great number (the old treatise reads "eighty-four thousand conducts") — the ten powers know sentient beings down to the level of the seed.

Appended guidance:

• The table of karmic causes of the thirty-two marks = a biography of bodhisattva-conduct written in reverse (not injuring, not stealing evokes the slender fingers · reconciling the estranged evokes the teeth even and without gaps · truthful and kind words evoke the great Brahmā-voice · loving-kindness like father and mother evokes the eyes dark blue …); the four kinds of well-cultivated endeavor (resolute / thorough / constant / faultless) gather in all the marks and signs; the Buddha's purpose in expounding the karmic causes = to let sentient beings love the fruit and thereby forsake evil and cultivate the wholesome — see 〈Vernacular〉 and 〈Exposition〉.
• The comparative measuring of merit-heaps, a geometric progression (the merit-heaps of all sentient beings = one pore → a secondary sign → a mark ×100 → the white tuft ×1,000 → the invisible-crown mark ×100,000 → the great Dharma-conch mark ×koṭi-100,000) + the three immeasurables (time / wondrous-wholesome resolve / class) — the Buddha's bodily merit has "the benefit of sentient beings" for its unit.
• Points of the eye in the item-by-item explanation of the ten powers: the possible-and-impossible, "the impossible = Īśvara as an unequal cause" (Dunlun) · the recollection of former abodes' eight statement-phrases and six brief conducts = the whole format of human self-narration · the death-and-birth power, "the Tripiṭaka-master says: because of light it is named 'heavenly'" 〔T42n1828 0584a19-20〕 · the exhaustion-of-outflows' "inwardly-realized," Jing and Yuan set side by side — see 〈Apparatus〉 heading III (four).
• Alternate translations: the Bodhisattvabhūmi gathers the whole into one chapter (its earlier portion lists, under the secondary signs, the two categories "the four analytic knowledges" and "the purity of all kinds," which opens and joins differently from the single category within this chapter — recorded only); the Bodhisattva-śīla-sūtra splits it into the two chapters, the Chapter on the Thirty-Two Marks and Eighty Kinds of Fine Feature and the Chapter on Abiding — see 〈Apparatus〉 heading II.
• Next comes Part 2 — "having thus explained the Buddha's ten powers item by item, we shall now treat them as a whole" 〔0571a08〕: the sevenfold whole treatment, the remaining seven categories of virtue, the Tathāgata's ten works, and the summation of the whole chapter.

In one line: The buddha-fruit is a complete, operating system for benefiting beings — the general discussion of the ten powers sets up its substance-and-function in seven gates, its beholding reaches down to the seed within the sentient being's mind (the four seeds of the elements), its cutting reaches the summit where "because all the coarse-and-heavy of the category of the cognitive obstruction is cut off without remainder, he attains the excellent transformation of the basis" 〔0574b15-16〕, and all its merits are cashed out into ten works that never rest day or night; and that course in "the merely-adventitious concept" within the gate of activity sets the first rung of the ladder back beneath the reader's own foot.

Three eyes:

1. Instructing the bodhisattva beginning his work = the merely-adventitious concept · no awareness apart from the name · the two emptinesses contemplated together (the eye · weighty · the summit of consciousness-only meaning): reflect upon your own name → "it is merely upon an adventitious thing that an adventitious concept turns" 〔0571c09-10〕 → reflect upon the eye — the name is not the eye, and apart from the name no eye-awareness can turn → universally within the concept of all phenomena, only the guest-concept → "with a mind free of discrimination and free of marks, taking hold only of the meaning as it turns" 〔0572a06-07〕 → the unmistaken one-pointedness of mind = "the universal-approaching right practice of all bodhisattvas" 〔0572a16〕; Dunlun outlines it as the contemplation of the emptiness of the person → the contemplation of the emptiness of phenomena, and judges it by the three natures: "there is only the other-dependent eye-faculty, the event apart from speech … if, chasing the eye-name, one clings to there being an eye-substance, this is the wholly-imagined, ultimately without substance" 〔T42n1828 0585a19-22〕, and "if one turns the mind about and contemplates the two emptinesses together, one can then attain the direct realization of the first ground" 〔0585b18-20〕.
2. The four seeds of the elements = the framework of the Chapter on Lineage reappearing within the buddha-knowledge (the eye): the innate-abiding / arisen-from-prior-habituation / amenable-to-cultivation (those who have the nature of final nirvāṇa) / not-amenable-to-cultivation (those who do not have the nature of final nirvāṇa) seeds 〔0573b01-03〕; Jing: "if one knows that resolute conviction perfumes and forms a seed of its own resembling kind, this is by the power of resolute conviction; if one rightly illumines and grasps the differences of the seed, this is by the power of elements" 〔T42n1828 0586a14-16〕 — the Buddha, beholding sentient beings, beholds down to the layer of the seed.
3. The adamantine-like concentration → the excellent transformation of the basis + the eight similes (the eye · weighty): the bodhisattva of the final existence, without a teacher, cultivates the thirty-seven factors of awakening → in a single instant, the concentration of unhindered knowledge (the adamantine-like concentration) → in the second instant, all at once attaining the exclusive buddha-dharmas → "because all the coarse-and-heavy of the category of the cognitive obstruction that is wholly within the flesh is cut off without remainder, he attains the excellent transformation of the basis. Such a transformation of the basis is the most unsurpassed" 〔0574b15-17〕 (★ 「肉」 is the isolated Taishō reading · the six editions read 「實」 · the base reading is kept and the variant set alongside (already adjudicated)); Dunlun: "this is said with reference to the place of consummate fulfillment, saying the Buddha attains it all at once; in true principle, the several merits are attained gradually from the first ground onward" 〔T42n1828 0587a19-21〕; the eight similes (thin gauze / painting's pigments / faint gloom / far-and-near / an eye with a film / a body in the womb / dream-and-waking / dim-and-bright lamp) show that equal-awakening and marvelous-awakening are but a single veil's remove — the axis of the transformation of the basis: the first ground of the Chapter on the Grounds (the coarse-and-heavy of the category of the evil destinies) → Part One's purity of the support (the category of affliction with its residual perfumings) → here (the category of the cognitive obstruction), the roof-beam.

Appended pointers:

• The general discussion of the seven gates: intrinsic nature (the five faculties as substance overall · called "knowing" because wisdom is the most excellent) · discrimination measureless by three kinds · the uncommon · equality (the buddhas equal, yet each mostly abiding differently) · activity (each power subduing the various disputatious theories; the transfer of the merit of giving, the two glosses of Dunlun and Jing) · sequence in three gates (the second gate: "he observes that the various worlds are without protection … out of great compassion, with the buddha-eye he truly beholds all the worlds") · difference (adjacent pairs of powers set one against another · Ji and Jing side by side) — see the Textual Study, Headings III and IV.
• The two obstructions matched to the four fearlessnesses (the cutting of the cognitive obstruction = the fearlessness of omniscience, not in common with the two vehicles · the cutting of the afflictive obstruction = the fearlessness of the extinction of the outflows, in common with the two vehicles 〔T42n1828 0586b03-06〕) + the compilers' divergence footnote 〔0573c16-18〕; the knowledge marvelous in every kind, Kuiji's judgment (the non-conceptual knowledge is solely the marvelous knowledge · the subsequently-attained knowledge is the knowledge marvelous in every kind 〔T43n1829 0167c25-0168a01〕), Jing's judgment set alongside.
• The joining of the eighteen exclusive buddha-dharmas (Section on Ascertainment 0738b17-c28: the first four gathered under never losing mindfulness + the uprooting of the residual perfumings · the next one gathered under great compassion · the rest gathered under the knowledge marvelous in every kind) — the eighteen of the other sūtras do not exceed the one hundred and forty.
• The ten deeds each with its accomplisher (the marks and excellences → pure faith · the four purities → instruction · the ten powers → benefiting beings and cutting off doubt · the four fearlessnesses → subduing others' theories · the three foundations of mindfulness → mind without defilement · the three guardlessnesses → one in word and deed · great compassion → the buddha-eye's universal beholding · never losing mindfulness → without withdrawing or forsaking · the forever harming of the residual perfumings → deportment without overstepping · the marvelous knowledge → selecting and expounding); the two old translations both give nine buddha-deeds, recorded only.
• The alternate names of the Bodhisattva Stage: the Bodhisattva-Basket Mātṛkā · the Embracing of the Great Vehicle · the Revealing of the Ruined and the Unruined Road · the Root of the Purity of Unhindered Knowledge 〔from 0575b10〕 + the warning of the semblance right Dharma 〔0575b22〕.
• Next follows the Fourth Section, on the Sequential Yoga, the Chapter on Giving Rise to the Mind of Right and Perfect Awakening (15-04-01) — the last chapter of the Bodhisattva Stage.

In one line: The last chapter of the Bodhisattva Stage, the sole chapter of the Fourth Section, the Sequential Total-Gathering — it adds not a single dharma, but only threads the twenty-seven chapters of the first three sections into a single road in which each step gives rise to the next (abiding in the lineage → arousing the mind → benefiting self and other → … → having arrived at the utmost furthest limit of the ultimate, called attaining the unsurpassed), the final line "This is called the sequence of the meaning of the Bodhisattva Stage" 〔0576b26〕 gathering up the whole stage.

Three points of the eye:

1. The Fourth Section "has nothing further of its own" · matched to the chapters phrase by phrase (an eye). Dunlun: "The fourth section now has nothing further of its own; it only sets forth … the sequence, before and behind" 〔T42n1828 0587c11–13〕; Kuiji: "It simply distinguishes the foregoing chapters, or is the sequence of the meanings of the chapters — go and collate it for yourself" 〔T43n1829 0168a07–08〕. Dunlun's full chart matching each phrase to a chapter (Apparatus, Heading Four (Three)): lineage and arousing the mind 〔0575c01〕 → benefiting self and other → the true meaning (free of defilement) → might (free of weariness · "because this chapter clarifies that, in seeking the supernormal powers, one attains freedom from weariness") → maturation (roots of goodness increasing) → awakening (five chapters, seven dharmas) → the six dharmas of the power-lineage ("by this" = instructed either by a bodhisattva or by the buddhas · "in this" = one first examines closely that person's mind, faculties, disposition, and inclination · "for this" = teaching the cultivation of the five stillings to cure the illness of excess 〔0588a04–08〕) → the six perfections (increase of merit and wisdom) → the means of gathering + offering, attending, and the immeasurables (skillful means of not forsaking birth-and-death) → the fifteen dharmas of the factors of awakening (two verses as outline · "on another reading: it abridges and does not gather the right vow" 〔0588b05〕) → the twenty-five dharmas of qualities → the four chapters of the Attendant Dharmas → the five chapters of the Ultimate → the total gathering.

2. The two kinds of distinction = the watershed between the bodhisattva and the two vehicles (an eye). The distinction of the merit of right practice — "to take the affairs of benefiting others as one's own affairs; the śrāvakas and pratyekabuddhas are not so" 〔0576a10–a11〕, Dunlun matching it to rare / not rare 〔0588b19–21〕; the distinction of praiseworthy merit — the prophecy (not what the two vehicles obtain) 〔0576a19〕 → non-retrogression → the quality of non-forgetfulness → the wholesome dharmas "increasing on and on, like the moon of the bright fortnight" 〔0576a25〕 → coming to be called true, not called resembling 〔0576a26〕 → skill in establishment and instruction → the samādhi-king 〔0576b04〕 → "because it is by relying on the great nature that he departs, he is therefore able to gather in the great vehicle" 〔0576b07〕. The reason the prophecy is gathered first: "because one first receives the prophecy and only then raises up practice" 〔Dunlun 0588c02–03〕; retrogression and resembling "because they are not qualities, the treatise-masters do not gather them" 〔0588c22–23〕.

3. The drawing-in of the road (an eye). The starting point is not the arousing of the mind but the lineage 〔0575c01〕; "deliberately setting his mind, he takes on the various forms of birth" — the taking of birth becomes active 〔0576b17〕; the station of realization "he is able to abide serenely and rightly, as though in his own house" 〔0576b22〕; "gives rise to no satisfaction," advancing on to "because he has arrived at the utmost furthest limit of the ultimate, this is called attaining the unsurpassed" 〔0576b24–25〕 — with "dedicating to the great vehicle, not seeking the parinirvāṇa fruit of the two vehicles" 〔0575c28〕 running through the whole.

Appended pointers:

• What this chapter gathers phrase by phrase are precisely the chapters of this fascicle-set: the eighteen chapters of the first section · the four chapters of the Attendant Dharmas · the five chapters of the Ultimate — for the full chart see Apparatus, Heading Four (Three); having read this chapter, one may take the full chart and re-read each chapter.
• The two alternate translations both lack it: the Bodhisattva Stage of Dharmakṣema (T1581) and Guṇavarman (T1582) are each of the three-section structure, ending with the Chapter on Establishing / the Chapter on Abiding, with no chapter of sequential total-gathering — among the three Chinese translations, Xuanzang's version alone possesses it (see Apparatus, Heading Two).
• The Ascertainment of the Bodhisattva Stage in the Section on Ascertainment, going chapter by chapter, reaches only the three sections, and sets up no separate ascertainment for the fourth section (see Apparatus, Heading Two).
• Consciousness-only doctrinal eye: this chapter is a structural drawing-in layer; the cross-checks for the transformation of the basis / the four wisdoms / the store consciousness / linkage with the Saṃdhinirmocana-sūtra all turn up nothing — an eye · light, not to be forced (see Apparatus, Heading Three).

The "fruit" of the seventeen stages. The stage of nirvāṇa with remaining basis: delusion, karma, and suffering are already stilled; only the aggregates of the final body still remain.

In one line: Nirvāṇa lies not after death, not in some other place — it is right in the arhat's present moment of "seeing form and hearing sound, neither gladdened nor grieved, abiding in supreme equanimity"; what "remains" is nothing but the aggregates of this one last body (the final-basis).

Three Points of the Eye

1. Gathered under three marks: the establishment-by-designation of the stage (which stages the remaining basis covers) · of quiescence (the four quiescences) · of the basis (the eight bases). Jinaputra's settled exposition: "complete with the four quiescences, there is a slight remaining basis; therefore it is named the Stage with Remaining Basis" 〔T1580 0887c10〕.

2. The four quiescences · the quiescence of equanimity is the point of the eye: suffering / afflictions / not-harming-sentient-beings / equanimity. The quiescence of equanimity = "having seen a visible form with the eye, neither gladdened nor grieved, abiding in supreme equanimity, with right mindfulness and right awareness" (the six constant dwellings) — the quiescence of nirvāṇa is a living equanimity (seeing yet undefiled), not a dead extinction; it is precisely the consummation of Stage 01's "defilement lies after the deciding" (the arhat, after the deciding, is equanimous).

3. The eight bases · constantly associated with the final-basis alone: the transmigration-basis (the stations of consciousness · dependent origination) and the obstruction-basis (the celestial demons) — with these he is constantly and entirely not associated; with the six matters of appropriation he is not commonly associated — that which binds a person within birth-and-death is severed; only the "final-basis" (the aggregates of the last body) is still borne and held up. Like a palm tree with root and crown severed, it arises no more, yet the body remains for a time — this is precisely "with remaining."

The Place Among the Four Nirvāṇas (appended · pointer)

The Cheng Weishi Lun's four nirvāṇas 〔T1585 0055b07–b20〕: intrinsically pure nature / with remaining basis / without remaining basis / non-abiding; "those of the two vehicles who are adepts may possess the first three; only our World-Honored One may be said to possess all four" 〔0055b20〕. The Stage with Remaining Basis = the nirvāṇa-position of the adept of the two vehicles. (For the doctrinal exposition, see the Exposition, "The Four Nirvāṇas · the Single Line of the Three Vehicles.")

The end of the seventeen stages · the ultimate of the fruit of the three vehicles. The nirvāṇa-stage without remaining basis: the remaining basis too is extinguished, and all sufferings are forever quiescent.

In one line: What "remains" in "with remaining" is the aggregates of the arhat's one last body; at [the stage] without remaining basis, even this one body is extinguished — "the afflictions being already exhausted, the remaining basis too is extinguished, and all sufferings are forever quiescent." Yet what is "extinguished" is the basis of affliction, karma, and suffering, while what is "made manifest" is the pure suchness throughout without stain: the quiescence is not an annihilating emptiness, but the true uncontaminated realm made manifest by the transformation of the basis.

Three Points of the Eye

1. Subsumed under three aspects · the establishing of the stage marks out the territory first: the establishing-designation of the stage (the [stage] without remaining basis = the "one portion of five stages" cut out from the earlier stages: one portion each of the Stage without Mind, of What is Attained through Cultivation, the Śrāvaka, the Pratyekabuddha, and the Bodhisattva Stage) · the establishing-designation of quiescence · the synonyms of quiescence. Ultimate nirvāṇa is nowhere else; it is right at the far end of that "unconditioned" toward which each of the stages of practice points, gathered together into this last stage (Kuiji: "the substance of this stage is just what remains over from the earlier stages" 〔T1829 0168b03〕).

2. Two quiescences · "the quiescence of freedom from harm-and-distress" is the Consciousness-Only eye: the quiescence of stillness (the four most excellent kinds of stillness · the simile of the extinction of a lamp when [its fuel] is spent — the causes of affliction, karma, and suffering being spent, the later suffering goes out of itself like a lamp whose oil is exhausted, not blown out by some other hand) · the quiescence of freedom from harm-and-distress = "the true uncontaminated realm made manifest by the arising of the transformation of the basis," "made manifest by pure suchness, throughout without stain." Without remaining is not an annihilating emptiness — the basis of affliction, karma, and suffering is emptied out, and the fullness of suchness is made manifest (Dunlun: "the six kinds of transformation of the basis of the Mahāyānasaṃgraha · the perfect and complete transformation" 〔T1828 0590a14〕).

3. Apart from speech · and so it piles up measureless synonyms: the constant · the enduring · the dwelling-house · the island · the refuge · the ambrosia · the disease-free · nirvāṇa · the forever cutting-off of all idle proliferation … some two dozen synonyms. Because it "cannot be numbered" — whether it is or is not, whether identical with the aggregates or apart from them, cannot be spoken of; no single sentence exhausts it, and so it is pointed at from many sides.

The Two Nirvāṇa-Realms · The Four Nirvāṇas (appended · a signpost)

The Section on Ascertainment's "proper ascertaining of the two stages, with and without remaining basis," joins them in one ascertainment 〔T1579 0747b28〕: with remaining (the body remains · falls within the count · has suffering) / without remaining (the body extinguished · does not fall within the count · apart from suffering); the transformation of the basis without remaining basis takes suchness as its cause · constantly abiding and inextinguishable 〔0748b07〕. The four nirvāṇas of the Cheng Weishi Lun 〔T1585 0055b19〕: those of the two vehicles beyond training may possess the first three (halting at the "dwelling in quiescence" of the [nirvāṇa] without remaining basis); only the Buddha possesses all four (having further the "quiescent yet non-abiding" of the non-abiding [nirvāṇa]). The pratyekabuddha tends toward quiescence → the [stage] with remaining dwells in quiescence → the [stage] without remaining is quiescence-and-extinction; the fruit of the three vehicles reaches its end here in one line. (For the doctrine unfolded, see the Exposition.)