Establishing the Differences Among Feelings
With the aggregates section (行擇攝) closed at the end of fascicle 88, the Compendium of Bases' sūtra matters (契經事) open their second analysis: the sense-bases section (處擇攝), spanning fascicles 89 through 92 and covering the Saṃyukta Āgama's sense-bases recitation. Its own overall summary verse names four sub-analyses — establishing (安立), wisdom (智), sameness and equality (同等), and, last, freedom from desire and the rest (離欲等) — the first of which, establishing (安立攝), unfolds through this fascicle's own eight-part verse: establishing, distinctions, the foolish and the wise, teaching, liberation, affliction, and karma. Fascicle 89 works through feeling's fivefold establishment and eightfold distinction; the foolish and the not-foolish, through the four māras and the twenty-five epithets of the six sense-bases; teaching, through the three supernatural transformations; liberation, through the two kinds of nirvāṇa and Rāhula's own path to arhatship; affliction, at length, through all sixteen of its divisions — the three contaminants, nine fetters, three bonds, seven latent tendencies, forty-eight secondary afflictions, entanglement, four floods, the yoke, four graspings, four bonds, the five hindrances, stumps, three defilements, scorching harm, the arrow, and possession; and karma, through its defilement and purity, the refutation of ascetic self-torment, and the three kinds of person distinguished by cutting off and arising. The fascicle's source material ends here, mid-topic, with karma's own exposition still continuing into fascicle 90.
1. Section: The Sense-Bases Section Begins
Within the Compendium of Bases: sūtra matters, the sense-bases section, the second, part one.
攝事分中契經事處擇攝第二之一
Within the Compendium of Bases: sūtra matters, the sense-bases section, the second, part one.
The Compendium of Bases (攝事分) explains the Saṃyukta Āgama through four analyses: the aggregates section (行擇攝), the sense-bases section (處擇攝), the section on dependent arising, food, the truths, and the elements, and the section on the factors of enlightenment. The aggregates section, spanning fascicles 85 through 88, is now complete. This fascicle opens the second analysis, the sense-bases section (處擇攝), concerning the twelve sense-bases — the six faculties and six objects. The Decisions on the Grounds Associated with the Five Consciousness-Bodies and the Mind-Ground give six meanings of "sense-base": the gate through which mind and mental factors grow; the condition (as immediately-antecedent, as object, and as increasing) for the six consciousnesses; the auxiliary cause of their arising; the coming-together that produces contact; the basis on which mind and mental factors depend; and the dwelling-place mind and mental factors inhabit as they make use of their objects. Though the aggregates section has already covered the same territory of birth-and-death from the standpoint of the five aggregates, the sense-bases open a complementary gate onto the identical truth.
2. Section: Concluding the Aggregates Section, Beginning the Sense-Bases Section
Thus has the aggregates section been spoken. The sense-bases section, I shall now speak.
如是已說行擇攝。處擇攝，我今當說。
Thus has the aggregates section been spoken. The sense-bases section, I shall now speak.
Though the five aggregates, twelve sense-bases, and eighteen elements are all "formations," the aggregates section specifically addressed the five aggregates' flow and cessation; the sense-bases section now takes up the same investigation from the sense-bases' own angle. The sense-bases section spans fascicles 89 through 92, comprising two overall summary verses and eight particular verses.
3. Section: The First Overall Summary Verse
The overall summary verse says: first, establishing and the rest; wisdom; sameness and equality; last, one should know, freedom from desire and the rest.
總嗢柁南曰：
The overall summary verse says:
初安立等智同等 最後當知離欲等
First, establishing and the rest; wisdom; sameness and equality; last, one should know, freedom from desire and the rest.
This single overall verse names four particular verses in turn: "establishing and the rest," opening now; "wisdom," in fascicle 90; "sameness and equality," also in fascicle 90; and "freedom from desire and the rest," in fascicle 91.
4. Section: The First Particular Verse — Establishing Begins
The particular verse says: establishing and distinctions; the foolish and the not-foolish; teaching; liberation; affliction; karma — all should be known through broad explanation.
別嗢柁南曰：
The particular verse says:
安立與差別 愚不愚教授 解脫煩惱業 皆廣說應知
Establishing and distinctions; the foolish and the not-foolish; teaching; liberation; affliction; karma — all should be known through broad explanation.
This first particular verse, establishing (安立攝), unfolds in eight sub-topics: establishing feelings, feelings' distinctions, sentient beings' foolishness, the state of non-foolishness, the Buddha's teaching, liberation, affliction, and the working of karma.
5. Section: Establishing Feelings Begins — Five Aspects Named
By five kinds of mark, one should know the distinctions of feeling are established: first, by own-nature; second, by basis; third, by object; fourth, by companion; fifth, by following-along.
由五種相，當知安立諸受差別。一、自性故；二、所依故；三、所緣故；四、助伴故；五、隨轉故。
By five kinds of mark, one should know the distinctions of feeling are established: first, by own-nature; second, by basis; third, by object; fourth, by companion; fifth, by following-along.
Establishing feelings (安立), the first of establishing's eight sub-topics, opens with these five angles: feeling's own-nature, what it depends on, what it takes as object, the mental factors that accompany it, and the mind it arises together with.
6. Section: Feeling's Own-Nature — Three Kinds
By own-nature: that is, there are three feelings — first, suffering; second, pleasure; third, neither suffering nor pleasure.
自性故者，謂有三受。一、苦，二、樂，三、不苦不樂。
By own-nature: that is, there are three feelings — first, suffering; second, pleasure; third, neither suffering nor pleasure.
Painful feeling arises toward a disagreeable object, pleasant feeling toward an agreeable one, and the neutral feeling toward neither — including the still deeper equanimous feeling found in the fourth dhyāna and above. Elsewhere feeling is further divided into five — pain, pleasure, grief, joy, and equanimity — folding the sixth consciousness's grief and joy into the scheme, but the three named here span all six consciousnesses.
7. Section: Feeling's Basis — the Six Faculties
By basis: that is, there are six — the eye, ear, nose, tongue, body, and mind.
所依故者，謂有六種，即眼、耳、鼻、舌、身與意。
By basis: that is, there are six — the eye, ear, nose, tongue, body, and mind.
Feeling arises only in dependence on one of the six internal sense-faculties encountering its object — mind and mental factors following once that encounter occurs.
8. Section: Feeling's Object — the Six External Sense-Bases
By object: that is, the six objects — form and the rest.
所緣故者，謂色等六所緣境界。
By object: that is, the six objects — form and the rest.
Form, sound, smell, taste, touch, and mental objects are the external six sense-bases that feeling takes as its object — whether the eye seeing form, the ear hearing sound, or the mind reflecting on a wholesome or unwholesome dharma, feeling follows in each case.
9. Section: Feeling's Companion — Perception, Volition, and the Rest
By companion: that is, perception and volition, or the remaining wholesome, unwholesome, or indeterminate mental dharmas that accompany it.
助伴故者，謂想思，或餘善、不善、無記心法與此相應。
By companion: that is, perception and volition, or the remaining wholesome, unwholesome, or indeterminate mental dharmas that accompany it.
Whenever a moment of mind encounters an object, attention, contact, perception, and volition arise together with feeling, along with whichever further wholesome factors (such as non-greed, non-hatred, non-delusion), unwholesome factors, or indeterminate factors happen to accompany it — feeling never operates alone, but as part of a whole, intricate mental event.
10. Section: Feeling's Following-Along — Its Shared Basis With the Corresponding Mind, Closing "Feeling's Fivefold Establishment"
By following-along: that is, this corresponding mind — relying on that mind, the three feelings follow along; that mind is the basis on which the feelings arise together and cease together.
隨轉故者，謂此相應心，由依彼故，三受隨轉，彼為諸受同生同滅所依止處。
By following-along: that is, this corresponding mind — relying on that mind, the three feelings follow along; that mind is the basis on which the feelings arise together and cease together.
The mind-king that feeling accompanies is itself the ground on which any given feeling arises and ceases together with it — the fifth and final aspect. With this, feeling's fivefold establishment — own-nature, basis, object, companion, and following-along — gives a complete account of how feelings arise, and is closed entirely.
11. Section: Feeling's Distinctions Begin — Eight Kinds Named
Further, just as these five aspects establish feelings, one should know there are, further, eight kinds of distinction: first, the distinction of the internal sense-base; second, the distinction of the external sense-base; third, the distinction of the six consciousness-bodies; fourth, the distinction of the six contact-bodies; fifth, the distinction of the six feeling-bodies; sixth, the distinction of the six perception-bodies; seventh, the distinction of the six volition-bodies; eighth, the distinction of the six craving-bodies.
復次，如是五相安立諸受，當知復有八種差別。一、內處差別，二、外處差別，三、六識身差別，四、六觸身差別，五、六受身差別，六、六想身差別，七、六思身差別，八、六愛身差別。
Further, just as these five aspects establish feelings, one should know there are, further, eight kinds of distinction: first, the distinction of the internal sense-base; second, the distinction of the external sense-base; third, the distinction of the six consciousness-bodies; fourth, the distinction of the six contact-bodies; fifth, the distinction of the six feeling-bodies; sixth, the distinction of the six perception-bodies; seventh, the distinction of the six volition-bodies; eighth, the distinction of the six craving-bodies.
Distinctions (差別), the second of establishing's eight sub-topics, opens. Where the fivefold scheme just given established feeling's basic anatomy, this eightfold scheme traces the fuller sequence body and mind actually follow when a feeling arises: the internal faculty and external object first coming together, generating one of the six consciousnesses, whose contact with its object produces feeling itself, followed by perception (which names and articulates the feeling), volition (the unwise reflection that acts on it), and craving (the affliction that follows).
12. Section: The Eight Distinctions Grounded — Five Ways They Are Established, Closing "Feeling's Eightfold Distinction" Entirely
One should know that here, by the meaning of the threefold coming-together, the first three distinctions are established. By the meaning of feeling's cause and condition, the fourth distinction is established. By the meaning of the threefold coming-together's fruit of contact, the fifth distinction is established. By the meaning of discriminated feeling's following verbal expression, the sixth distinction is established. By the twin meanings of the defilements of karma and affliction, one should know the seventh and eighth distinctions are established. Why is this? Because of that feeling, whether in union or in separation, volition arises and acts; just as volition's action arises in this way and that way, so too craving and aspiration arise in this way and that way.
當知此中，由三和合義，立前三差別。
One should know that here, by the meaning of the threefold coming-together, the first three distinctions are established.
由受因緣義，立第四差別。
By the meaning of feeling's cause and condition, the fourth distinction is established.
由三和合觸果義，立第五差別。
By the meaning of the threefold coming-together's fruit of contact, the fifth distinction is established.
由分別受隨言說義，立第六差別。
By the meaning of discriminated feeling's following verbal expression, the sixth distinction is established.
所以者何？受諸受時，作如是想：我今領受此苦、此樂、此非苦樂。亦復為他隨起言說。
Why is this? Because, whenever one experiences any feeling, one forms the thought: I now feel this suffering, this pleasure, this neither-suffering-nor-pleasure — and one likewise gives rise to speech about it for the sake of others.
由業、煩惱二雜染義，當知建立第七、第八兩種差別。
By the twin meanings of the defilements of karma and affliction, one should know the seventh and eighth distinctions are established.
所以者何？由於彼受若合、若離，起思造作；如如發起思所造作，如是如是生愛求願。
Why is this? Because of that feeling, whether in union or in separation, volition arises and acts; just as volition's action arises in this way and that way, so too craving and aspiration arise in this way and that way.
Faculty, object, and consciousness coming together produces contact, from which the fourth distinction (contact) is established as feeling's direct cause and condition; that very contact's fruit is feeling itself, the fifth distinction. Once feeling occurs, the perception accompanying the sixth consciousness names and speaks of it — "I feel this pain," "I feel this pleasure" — the sixth distinction; and once perceived, unwise volition (an act of karma) forms the intention to unite with or separate from the object, which is itself karmic defilement, the seventh distinction, while the craving and aspiration that follow are afflictive defilement, the eighth. With this, feeling's eightfold distinction (差別) — internal sense-base, external sense-base, the six consciousness-bodies, the six contact-bodies, the six feeling-bodies, the six perception-bodies, the six volition-bodies, and the six craving-bodies, together with the five ways they are grounded — is closed entirely.
13. Section: The Foolish Begins — Two Kinds of "All"
Further, one should know there are, in brief, two kinds of "all": first, partial-all; second, all-all. As when it is said that all is impermanent — one should know this relies on partial-all, since it refers only to the formations, not to the unconditioned. Speaking of "all dharmas are without self" — one should know this relies on all-all.
復次，當知略有二種一切。一、少分一切，二、一切一切。
Further, one should know there are, in brief, two kinds of "all": first, partial-all; second, all-all.
如說一切皆無常者，當知此依少分一切；唯一切行，非無為故。
As when it is said that all is impermanent — one should know this relies on partial-all, since it refers only to the formations, not to the unconditioned.
言一切法皆無我者，當知此依一切一切。
Speaking of "all dharmas are without self" — one should know this relies on all-all.
The foolish (愚), the third of establishing's eight sub-topics, opens — the treatise's own account of Saṃyukta Āgama sūtras 11 through 39 on the six sense-bases. Impermanence applies only to conditioned formations, since the unconditioned is neither permanent nor impermanent — hence "all is impermanent" is only a partial "all." Non-self, by contrast, holds across both conditioned and unconditioned dharmas alike — hence "all dharmas are without self" is the full, all-encompassing "all."
14. Section: The Marks of Foolishness — Own-Nature
Further, by three marks, one should know this is foolishness: first, by own-nature; second, by cause and condition; third, by fruit. By own-nature: that is, through entanglement, this is forgetting in the present life; through the latent tendency, this is the dharma of forgetting in the future.
又由三相，應知是愚。一、由自性故；二、由因緣故；三、由果故。
Further, by three marks, one should know this is foolishness: first, by own-nature; second, by cause and condition; third, by fruit.
愚自性故者，謂由纏故，即是忘失於現在世；由隨眠故，即是當來忘失之法。
By own-nature: that is, through entanglement, this is forgetting in the present life; through the latent tendency, this is the dharma of forgetting in the future.
Foolishness has two faces: as an active entanglement, ignorance darkens the mind moment to moment in the present, causing mindfulness of the noble teaching to be forgotten; as a dormant seed, it guarantees that same forgetting will recur in the future even when not currently manifest.
15. Section: The Cause and Condition of Foolishness — Not Perceiving Feeling's Marks or Life's Disturbances
By cause and condition: that is, within the five-aspect establishment of feeling, being unable to perceive impermanence and the rest; and, throughout one's own being's initial, middle, and final stages, being unable to understand all the disturbances there.
愚因緣故者，謂於五相受安立中，不能覺了是無常等；及遍自體初中後位，所有惱亂皆不了故。
By cause and condition: that is, within the five-aspect establishment of feeling, being unable to perceive impermanence and the rest; and, throughout one's own being's initial, middle, and final stages, being unable to understand all the disturbances there.
Birth's disturbance carries five afflictions: attended by every other suffering, by every coarse burden, as the basis of every suffering and every affliction, and as unable to be separated from at will. Sickness's disturbance carries five: the body's own decline, grief's increase and prolonged presence, inability to enjoy what is agreeable, being forced to endure what is disagreeable, and the swift severing of the life-faculty. Old age's disturbance carries five: the decline of complexion, of strength, of the faculties, of the capacity to enjoy objects, and of the lifespan itself. Death's disturbance carries five: separation from cherished wealth, from cherished friends, from cherished family, from one's own cherished body, and the extreme grief endured at the moment of death. Failing to be alert to these disturbances throughout birth, sickness, old age, and death, and so failing to cultivate the observation of non-self, is precisely what breeds the cause and condition of foolishness.
16. Section: The Disturbances Matched to Birth, Sickness, and Old Age and Death
One should know this is precisely not perceiving the nature of birth, sickness, aging, and the dharma of death. The initial disturbance is by birth; the middle disturbance is by sickness; the final disturbance is by the two dharmas of aging and death.
當知即是於生老病及死法性不能覺了。
One should know this is precisely not perceiving the nature of birth, sickness, aging, and the dharma of death.
初惱亂者，謂由生故。中惱亂者，謂由病故。後惱亂者，謂由老、死二種法故。
The initial disturbance is by birth; the middle disturbance is by sickness; the final disturbance is by the two dharmas of aging and death.
The three stages of life's disturbance are matched directly to their causes: birth opens the initial stage, sickness fills the middle, and aging together with death close the final stage.
17. Section: The Fruit of Foolishness, Closing "The Foolish" Entirely
By fruit: that is, the suffering of grief and the rest, and the defilement of craving and the rest.
愚果故者，謂愁等苦、愛等雜染。
By fruit: that is, the suffering of grief and the rest, and the defilement of craving and the rest.
Not understanding the disturbances throughout life yields the suffering of grief and lament; not understanding feeling's impermanence, suffering, emptiness, and non-self yields the defilement of craving and karma — foolishness's own fruit, the affliction-karma-suffering cycle it perpetuates. With this, the foolish (愚), 安立攝's third sub-topic, is closed entirely.
18. Section: The Not-Foolish Begins — Three Marks Named
Further, by three kinds of mark, one should know non-foolishness: first, by own-nature; second, by obstacle; third, by hindrance.
復次，由三種相，當知不愚。一、自性故；二、由礙故；三、由障故。
Further, by three kinds of mark, one should know non-foolishness: first, by own-nature; second, by obstacle; third, by hindrance.
The not-foolish (不愚), the fourth of establishing's eight sub-topics, opens — the one endowed with the light of the noble path's wisdom, marked by these three angles.
19. Section: Non-Foolishness's Own-Nature — Perceiving Feeling's Own and Shared Marks
Non-foolishness's own-nature: that is, within the five-aspect establishment of feeling, skillfully perceiving its own mark and shared mark, and, through this, being able to cut off every affliction, awaken to the noble truths, and realize nirvāṇa.
不愚自性者，謂於五相受安立中，善能覺了自相、共相，由此能斷一切煩惱、能覺聖諦、能證涅槃。
Non-foolishness's own-nature: that is, within the five-aspect establishment of feeling, skillfully perceiving its own mark and shared mark, and, through this, being able to cut off every affliction, awaken to the noble truths, and realize nirvāṇa.
Feeling's own mark is simply the three feelings themselves; its shared mark is impermanence, suffering, emptiness, and non-self — perceiving both fully is what cuts off affliction and opens the way to nirvāṇa.
20. Section: Freedom From the Obstacle of the Four Māras
Freedom from the obstacle: that is, by the four kinds of māra. That is, by the aggregate-māra, in the sense of following one everywhere without exception; by that heavenly māra, in the sense of repeatedly, from time to time, obstructing; by the death-māra and the affliction-māra, in the sense of serving as the vessel for all the suffering born of death and rebirth.
不愚礙者，由四種魔。
Freedom from the obstacle: that is, by the four kinds of māra.
謂由蘊魔，遍一切處隨逐義故；由彼天魔，於時時間能數任持障礙義故；死、煩惱魔，能與死生所生眾苦作器義故。
That is, by the aggregate-māra, in the sense of following one everywhere without exception; by that heavenly māra, in the sense of repeatedly, from time to time, obstructing; by the death-māra and the affliction-māra, in the sense of serving as the vessel for all the suffering born of death and rebirth.
The Śrāvaka Stage defines the four: the aggregate-māra is the five grasping-aggregates themselves, present wherever there is saṃsāra; the affliction-māra is every affliction throughout the three realms; the death-māra is the actual severing of the life-faculty for any given being; and the heavenly māra is a powerful deity of the highest desire-realm heaven who, whenever a practitioner strives to surpass the other three māras, obstructs them with various disturbances. Overcoming this obstacle is the second mark of the non-foolish.
21. Section: Freedom From Hindrance, Closing "The Not-Foolish" Entirely
Freedom from hindrance: that is, affliction taking a not-presently-seen object as condition, and entanglement — or its latent tendency — taking an object that is not not-presently-seen as condition.
不愚障者，謂緣不現見境煩惱，及緣非不現見境纏，或彼隨眠。
Freedom from hindrance: that is, affliction taking a not-presently-seen object as condition, and entanglement — or its latent tendency — taking an object that is not not-presently-seen as condition.
A desire-realm being clinging to the "not presently seen" form and formless realms' concentrated states still generates affliction through craving, view, conceit, and doubt; a desire-realm being encountering desire-realm objects directly generates affliction through "not-not-presently-seen" entanglement, whether manifest or as a latent seed carried in the ālaya-consciousness. This third mark, freedom from both, completes non-foolishness. Sūtras 1 through 39 elaborate the same teaching from many angles: observing the eye (and the other five faculties) as impermanent yields weariness, then freedom from delight, then freedom from craving, then liberation of mind; the same holds for observing them as suffering, empty, and without self. Later sūtras extend the same fivefold structure — faculty, object, consciousness, contact, and the feeling contact gives rise to — through some twenty-five further epithets: painful, empty, not-self, illusory in its karmic display, a destructible dharma, a dharma of birth, of aging, of sickness, of death, of sorrow, of affliction, of arising, of ceasing; a dharma to be known, to be cognized, to be cut off, to be awakened to, to be realized; a māra, māra's domain, māra's instrument; burning, blazing, and scorching — since craving, aversion, and delusion set the aggregates ablaze at every stage of birth, aging, sickness, and death. With this, the not-foolish (不愚), 安立攝's fourth sub-topic, is closed entirely.
22. Section: Teaching Begins — Three Ways of Proper Instruction
Further, the buddhas, the world-honored ones, and the buddhas' noble disciples, by three kinds of mark, are able to properly instruct their various disciples. What are the three? First, guiding instruction; second, according with what is appropriate, placing instruction upon the object condition; third, causing those transformed to attain their own benefit through instruction.
復次，諸佛世尊、佛聖弟子，由三種相，能正教授諸弟子眾。何等為三？一、引導教授；二、隨其所應，於所緣境安處教授；三、令所化得自義教授。
Further, the buddhas, the world-honored ones, and the buddhas' noble disciples, by three kinds of mark, are able to properly instruct their various disciples. What are the three? First, guiding instruction; second, according with what is appropriate, placing instruction upon the object condition; third, causing those transformed to attain their own benefit through instruction.
Teaching (教授), the fifth of establishing's eight sub-topics, opens.
23. Section: The Three Kinds of Instruction Matched to the Three Supernatural Transformations, Closing "Teaching" Entirely
Such instruction, in this same sequence, one should know, is precisely the three kinds of supernatural transformation.
如是教授，如其次第，當知即是三種神變。
Such instruction, in this same sequence, one should know, is precisely the three kinds of supernatural transformation.
The three supernatural transformations, per the Śrāvaka Stage: the transformation of miraculous manifestation (神境神變), corresponding to guiding instruction, wins reverence and attentiveness through displays of supernormal power; the transformation of mind-reading (記說神變), corresponding to appropriately-placed instruction, discerns a disciple's mental disposition to prescribe the fitting object of meditation; and the transformation of admonishment (教誡神變), corresponding to self-benefit instruction, teaches the true dharma directly according to a disciple's faculties, conduct, and stage of realization — the only one of the three not shared with outsiders, and so the one the Buddha most emphasizes. The background sūtra recounts the Buddha demonstrating all three before a thousand monks: flying through the air in the four postures and manifesting fire and water from his body in various colors (miraculous manifestation); reading each monk's mental state to correct their thinking (mind-reading); and finally teaching directly on how the six faculties, objects, consciousnesses, contact, and the feeling they give rise to are all "burning" with the fires of craving, aversion, and delusion at every stage of life — upon which all thousand monks are freed from every affliction. With this, teaching (教授), 安立攝's fifth sub-topic, is closed entirely.
24. Section: Liberation Begins — the Wisdom That Yields It
Further, by two kinds of mark, one should seek the wondrous wisdom able to accomplish liberation: first, the wisdom of hearing and reflecting as-it-should-be, sustained over a long time — able to accomplish the learner's liberation; second, the learner's own long-sustained wisdom — able to accomplish the unlearner's liberation.
復次，由二種相，應求能成就解脫妙慧。一者、如理聞思久遠相續慧，能成就有學解脫；二者、有學久遠相續慧，能成就無學解脫。
Further, by two kinds of mark, one should seek the wondrous wisdom able to accomplish liberation: first, the wisdom of hearing and reflecting as-it-should-be, sustained over a long time — able to accomplish the learner's liberation; second, the learner's own long-sustained wisdom — able to accomplish the unlearner's liberation.
Liberation (解脫), the sixth of establishing's eight sub-topics, opens. Sustained hearing and correct reflection ripens into the wisdom that yields a learner's liberation — stream-entry through non-returning, or, in Mahāyāna terms, the first through tenth grounds; further sustained cultivation on the learner's part then yields the unlearner's, or arhat's, complete liberation.
25. Section: Two Kinds of Liberation-Attainment — the Learner and the Unlearner
Further, there are, in brief, two kinds of liberation-attainment: first, the learner; second, the unlearner. The learner: that is, together with the vajra-like concentration. The unlearner: that is, beyond that.
復次，略有二種解脫成就。一者、有學，二者、無學。
Further, there are, in brief, two kinds of liberation-attainment: first, the learner; second, the unlearner.
有學者，謂金剛喻三摩地俱。
The learner: that is, together with the vajra-like concentration.
無學者，謂彼已上。
The unlearner: that is, beyond that.
The vajra-like concentration is the final learner's attainment, sufficient to bring full learner's liberation; the very next moment, all afflictions' coarse seeds are eternally severed without interruption, and the unlearner's — arhat's — complete liberation is attained.
26. Section: The Five Dharmas of Great Effect — Named
Further, a pure-minded monk has five dharmas of great effect. What are the five? First, right teaching; second, the factor of calming; third, the factor of insight; fourth, uninterrupted, earnest effort; fifth, supramundane wisdom.
復次，心清淨行苾芻，有五種法多有所作。
Further, a pure-minded monk has five dharmas of great effect.
何等為五？
What are the five?
一、正教授，二、奢摩他支，三、毗鉢舍那支，四、無間、殷重加行，五、出世間慧。
First, right teaching; second, the factor of calming; third, the factor of insight; fourth, uninterrupted, earnest effort; fifth, supramundane wisdom.
Right teaching received, calming and insight both diligently cultivated without interruption or complacency, together yield the supramundane wisdom that purifies the mind — five factors a monk devoted to purity must master.
27. Section: Right Teaching Explained — Three Kinds of True Friend
Right teaching: that is, it is displayed by three kinds of true friend. First, the great teacher; second, the honored one who sets the standard; third, fellow practitioners of the holy life, together with wise laypeople abiding within the inner teaching. Such as these are named the three kinds of true friend.
正教授者，謂有三種正友所顯。一者、大師；二者、軌範尊重；三者、同梵行者，及住內法在家英叡。如是名為三種正友。
Right teaching: that is, it is displayed by three kinds of true friend. First, the great teacher; second, the honored one who sets the standard; third, fellow practitioners of the holy life, together with wise laypeople abiding within the inner teaching. Such as these are named the three kinds of true friend.
The great teacher is the Buddha himself, the most complete good friend; the standard-setting mentor is one's preceptor or teaching master; and fellow practitioners, together with wise and reverent laypeople deeply versed in the teaching, round out the three — companions who help keep one from negligence.
28. Section: Seeking Teaching From These Friends, Closing "Right Teaching" Entirely
All those with wisdom should seek from them the accumulation of the gate of wholesomeness, true and proper teaching.
諸有智者，從彼應求積集善門真正教授。
All those with wisdom should seek from them the accumulation of the gate of wholesomeness, true and proper teaching.
With this, right teaching (正教授), the first of the five dharmas of great effect, is closed entirely.
29. Section: The Factor of Calming, Closing Itself Entirely
The factor of calming: that is, as when someone dwells endowed with morality, explained at length as in the Śrāvaka Stage. Having thus dwelt with morality fully endowed, one is then without regret; being without regret, one has joy; explained at length, up to: because of happiness, the mind becomes settled.
奢摩他支者，謂如有一，具尸羅住，廣說應知如聲聞地。如是尸羅具足住已，便無有悔；無悔故歡；廣說乃至樂故心定。
The factor of calming: that is, as when someone dwells endowed with morality, explained at length as in the Śrāvaka Stage. Having thus dwelt with morality fully endowed, one is then without regret; being without regret, one has joy; explained at length, up to: because of happiness, the mind becomes settled.
The Śrāvaka Stage details the provisions nurturing concentration: accomplishing precept-discipline, restraint of the faculties, and the rest. Purity of precept removes regret, and from freedom from regret unfolds, in sequence, joy, happiness, and finally a settled mind — the factor of calming (奢摩他支), the second of the five dharmas of great effect, closed entirely in this single compact teaching.
30. Section: The Factor of Insight Begins — Three Kinds of Desire-According Teaching Named
The factor of insight: that is, obtaining three kinds of desire-according teaching. First, the noble, correct teaching; second, the teaching of weariness; third, the teaching that frees the mind from hindrance toward craving.
毗鉢舍那支者，謂得三種隨欲言教。一、聖正言教，二、厭離言教，三、令心離蓋趣愛言教。
The factor of insight: that is, obtaining three kinds of desire-according teaching. First, the noble, correct teaching; second, the teaching of weariness; third, the teaching that frees the mind from hindrance toward craving.
The factor of insight (毗鉢舍那支), the third of the five dharmas of great effect, opens — calming and insight mutually support one another, and three kinds of teaching, matched to wholesome desire, are needed to properly cultivate insight.
31. Section: The Noble Teaching and the Teaching of Weariness Explained
What is the noble, correct teaching? That is, relying on the teaching possessed by the five uncontaminated aggregates of the many noble ones — that is, proclaiming that the noble ones accomplish such precept, such concentration, such wisdom, such liberation, and such knowledge and vision of liberation. What is the teaching of weariness? That is, relying on the teaching of the three kinds that increase contentment with few desires, and relying on the teaching of delighting in cutting off and delighting in cultivation, which frees one from clamor.
云何聖正言教？謂依眾聖五無學蘊所有言教。即是宣說諸聖成就如是戒、如是定、如是慧、如是解脫、如是解脫知見。
What is the noble, correct teaching? That is, relying on the teaching possessed by the five uncontaminated aggregates of the many noble ones — that is, proclaiming that the noble ones accomplish such precept, such concentration, such wisdom, such liberation, and such knowledge and vision of liberation.
云何厭離言教？謂依三種令增少欲喜足言教，及依樂斷、樂修令離憒鬧言教。
What is the teaching of weariness? That is, relying on the teaching of the three kinds that increase contentment with few desires, and relying on the teaching of delighting in cutting off and delighting in cultivation, which frees one from clamor.
The noble teaching first shows the fruit — the unlearner's uncontaminated precept, concentration, wisdom, liberation, and liberation's own knowledge and vision — inspiring aspiration toward it; the teaching of weariness then shows the path there through the four noble lineages: contentment with few desires regarding robes, food, and bedding (the first three lineages), and delight in cutting off affliction and cultivating calming-and-insight (the fourth) — leading one to prefer quiet solitude over the company of crowds, whether lay or monastic.
32. Section: The Teaching That Frees the Mind From Hindrance — Three Gates Named
What is the teaching that frees the mind from hindrance toward craving? One should know this teaching has, further, three gates: first, the teaching that frees from the hindrance of every affliction toward craving; second, the teaching that frees from the hindrance of the five hindrances toward craving; third, the teaching that frees from the hindrance of ignorance toward craving.
云何令心離蓋趣愛言教？
What is the teaching that frees the mind from hindrance toward craving?
當知此教復有三門。一者、一切煩惱蓋離蓋趣愛言教，二者、五蓋離蓋趣愛言教，三者、無明蓋離蓋趣愛言教。
One should know this teaching has, further, three gates: first, the teaching that frees from the hindrance of every affliction toward craving; second, the teaching that frees from the hindrance of the five hindrances toward craving; third, the teaching that frees from the hindrance of ignorance toward craving.
Affliction covers the mind's own light like a lid, and, born largely of the sixty-two wrong views, blocks perception of reality; the five hindrances — sensual desire, ill will, torpor-and-sleepiness, restlessness-and-remorse, and doubt — are the coarser afflictions to be cleared first for calming-and-insight; and ignorance, simply not understanding the truths of the three realms, underlies them both.
33. Section: The Three Teachings Matched — to Cutting-Off, to Seeing Merit and Fault, and to Dependent Arising
One should know that here, the teaching relying on speech given for the sake of attesting to the realm of cutting-off, the realm of departure, and the realm of cessation is the first teaching. The teaching relying on seeing the surpassing merit found there, and deeply seeing the danger among the formations at the place to be remedied, one should know is named the second teaching. The teaching according with speech on causal nature and dependent arising, one should know is named the third teaching.
當知此中，依為證得斷、離、滅界所有言說，是初言教。
One should know that here, the teaching relying on speech given for the sake of attesting to the realm of cutting-off, the realm of departure, and the realm of cessation is the first teaching.
依即於彼見勝功德，及於所治蓋處諸行深見過患所有言說，當知是名第二言教。
The teaching relying on seeing the surpassing merit found there, and deeply seeing the danger among the formations at the place to be remedied, one should know is named the second teaching.
隨順如是緣性緣起所有言說，當知是名第三言教。
The teaching according with speech on causal nature and dependent arising, one should know is named the third teaching.
The first teaching maps directly onto the noble teaching's fruit — the realm of cutting-off (stream-entry), the realm of departure (the path through non-returning), and the realm of cessation (nirvāṇa with and without remainder); the second maps onto the teaching of weariness, showing both the noble ones' surpassing merit and the hindrances' own danger; the third maps onto freeing the mind from hindrance, teaching dependent arising's four conditions (causal, objective, immediately-antecedent, and increasing) and the twelve links, whose understanding alone can cut off the root ignorance driving saṃsāra.
34. Section: The Three Teachings Named Together as the Factor of Insight, Closing "The Three Kinds of Teaching" Entirely
Such as these three kinds of teaching are together named the factor of insight.
如是三種言教，總名毗鉢舍那支。
Such as these three kinds of teaching are together named the factor of insight.
In Mahāyāna terms, the noble teaching corresponds to the Bodhisattva Stage's chapters on the Buddha's and bodhisattvas' merit and majestic power; the teaching of weariness to the two paths' provisions taught through contentment; and the teaching that frees the mind from hindrance to the direct instruction on cutting off affliction. With this, stating the three kinds of teaching (舉三言教) is closed entirely.
35. Section: The Same Teachings Recast in Brief — Three Further Categories
Further, these teachings, stated in brief, are further of three kinds: first, the teaching that generates joyful desire; second, the teaching that properly settles one in the provisions; third, the teaching that properly settles one in attention.
又此言教，以略言之，復有三種。一、能生樂欲言教，二、能正安處資糧言教，三、能正安處作意言教。
Further, these teachings, stated in brief, are further of three kinds: first, the teaching that generates joyful desire; second, the teaching that properly settles one in the provisions; third, the teaching that properly settles one in attention.
Just as a merchant first names a product's benefits to generate desire for it, the Buddha's teaching first inspires joyful aspiration toward the noble fruit before turning to the means of attaining it.
36. Section: The Two Threefold Schemes Matched, and the Name "Factor of Insight" Explained, Closing "The Factor of Insight" Entirely
That is, the noble, correct teaching is named the teaching that generates joyful desire; the teaching of weariness is named the teaching that properly settles one in the provisions; the teaching that frees the mind from hindrance toward craving is named the teaching that properly settles one in attention. Relying on this teaching, the wisdom subsumed under surpassing calming is named insight; therefore this teaching is said to be named the factor of insight.
謂聖正言教，名能生樂欲言教；厭離言教，名正安處資糧言教；令心離蓋趣愛言教，名正安處作意言教。
That is, the noble, correct teaching is named the teaching that generates joyful desire; the teaching of weariness is named the teaching that properly settles one in the provisions; the teaching that frees the mind from hindrance toward craving is named the teaching that properly settles one in attention.
依此言教，勝奢摩他所攝受慧，名毗鉢舍那，是故說此言教名毗鉢舍那支。
Relying on this teaching, the wisdom subsumed under surpassing calming is named insight; therefore this teaching is said to be named the factor of insight.
The two threefold schemes are one and the same teaching seen from two angles — the first by its content, the second by its function in practice — and together, relying on the wisdom that surpasses mere calming, constitute insight itself. With this, the factor of insight (毗鉢舍那支), the third of the five dharmas of great effect, is closed entirely.
37. Section: Uninterrupted, Earnest Effort Begins — Named in Brief
What is uninterrupted, earnest effort? That is, constant practice, and thorough, complete practice, dwelling in diligent effort — one should know this is precisely relying on calming-and-insight's effort.
云何無間、殷重加行？
What is uninterrupted, earnest effort?
謂常所作、委悉所作、勤精進住，當知即依止觀加行。
That is, constant practice, and thorough, complete practice, dwelling in diligent effort — one should know this is precisely relying on calming-and-insight's effort.
Uninterrupted, earnest effort (無間殷重加行), the fourth of the five dharmas of great effect, opens. "Constant" practice is the uninterrupted side, "thorough and complete" practice is the earnest side — both describing diligent cultivation of calming and insight.
38. Section: Five Kinds of Diligence, Explained in Sequence, Closing "Uninterrupted, Earnest Effort" Entirely
Further, one should know diligence is of five kinds: first, armor-diligence; second, effort-diligence; third, not-inferior diligence; fourth, unwavering diligence; fifth, never-satisfied diligence. Among these, first, one should know, arousing keen, joyful desire; next, according with that desire, arousing firm, courageous means; next, for the sake of attesting to the dharmas received, neither belittling oneself nor feeling timid; next, able to endure cold, heat, and other sufferings; and last, not generating satisfaction with anything inferior, joyfully seeking ever more excellent, ever more wondrous merits to abide in.
又勤精進應知五種。一、被甲精進，二、加行精進，三、不下精進，四、無動精進，五、無喜足精進。
Further, one should know diligence is of five kinds: first, armor-diligence; second, effort-diligence; third, not-inferior diligence; fourth, unwavering diligence; fifth, never-satisfied diligence.
此中最初，當知發起猛利樂欲；次隨所欲，發起堅固勇悍方便；次為證得所受諸法，不自輕懱，亦無怯懼；次能堪忍寒熱等苦；後於下劣不生喜足，欣求後後轉勝轉妙諸功德住。
Among these, first, one should know, arousing keen, joyful desire; next, according with that desire, arousing firm, courageous means; next, for the sake of attesting to the dharmas received, neither belittling oneself nor feeling timid; next, able to endure cold, heat, and other sufferings; and last, not generating satisfaction with anything inferior, joyfully seeking ever more excellent, ever more wondrous merits to abide in.
Armor-diligence, like donning armor before battle, arms the mind with keen aspiration through constant awareness of impermanence; effort-diligence carries that aspiration into firm, courageous action; not-inferior diligence refuses to belittle one's own capacity; unwavering diligence endures every physical hardship along the way; and never-satisfied diligence refuses to rest content with any partial attainment, always seeking what is more excellent still. With this, uninterrupted, earnest effort (無間殷重加行), the fourth of the five dharmas of great effect, is closed entirely.
39. Section: Supramundane Wisdom Begins — Attested Through Diligent Practice
Through dwelling in such diligent effort, one enters direct realization of the truths, and attests to the noble ones' supramundane wisdom.
彼由如是勤精進住，入諦現觀，證得諸聖出世間慧。
Through dwelling in such diligent effort, one enters direct realization of the truths, and attests to the noble ones' supramundane wisdom.
Supramundane wisdom (出世間慧), the fifth and final of the five dharmas of great effect, opens.
40. Section: Supramundane Wisdom Relied Upon — Removing Secondary Afflictions in Both Activity and Dwelling
On the path of cultivation, relying on this wisdom, whether in activity or in dwelling, one is able properly to dispel the secondary afflictions within the body one relies on, purifying the mind.
於修道中，依止此慧若行、若住，能正除遣所依身中諸隨煩惱，令心清淨。
On the path of cultivation, relying on this wisdom, whether in activity or in dwelling, one is able properly to dispel the secondary afflictions within the body one relies on, purifying the mind.
Even a stream-entrant, having realized non-conceptual wisdom, still needs the subsequently-attained wisdom to keep cultivating the path in daily activity and in seated practice alike, continuing to purify remaining secondary affliction.
41. Section: In Activity — Contemplating Impurity and Loving-Kindness
That is, dwelling in a village, or near a village, if one sees a young, attractive, beautifully-formed woman, one immediately gives attention to contemplating impurity, in order to undermine the craving that takes her as its object. If one meets another person's oppression and disturbance, one immediately gives attention to contemplating the mark of loving-kindness, in order to undermine the aversion that takes them as its object. Practicing thus in activity, one is able properly to dispel the secondary afflictions, purifying the mind.
謂住聚落、或聚落邊，若見少壯、端嚴、美妙形色母邑，即便作意思惟不淨，為欲損害緣彼貪故。
That is, dwelling in a village, or near a village, if one sees a young, attractive, beautifully-formed woman, one immediately gives attention to contemplating impurity, in order to undermine the craving that takes her as its object.
若遇他人逼迫惱亂，即便作意思惟慈相，為欲損害緣彼瞋故。
If one meets another person's oppression and disturbance, one immediately gives attention to contemplating the mark of loving-kindness, in order to undermine the aversion that takes them as its object.
如是行時，能正除遣諸隨煩惱，令心清淨。
Practicing thus in activity, one is able properly to dispel the secondary afflictions, purifying the mind.
Even a stream-entrant has cut off only the discriminated affliction of craving; the innate remains, still liable to arise on encountering an attractive form, and must be countered by reflecting that beneath the surface lies only impurity — hardly reason for attachment. Aversion, similarly, is countered by deliberately extending loving-kindness rather than allowing resentment to take root.
42. Section: In Dwelling — Breath-Counting to Remove Evil Thoughts
If in a secluded place, cultivating the two practices of mindfulness of the in-breath and out-breath, one dispels every evil thought of desire and the rest. Dwelling thus, one is able properly to dispel the secondary afflictions, purifying the mind.
若遠離處，修習入出二種息念，除遣欲等諸惡尋思。如是住時，能正除遣諸隨煩惱，令心清淨。
If in a secluded place, cultivating the two practices of mindfulness of the in-breath and out-breath, one dispels every evil thought of desire and the rest. Dwelling thus, one is able properly to dispel the secondary afflictions, purifying the mind.
Away from town, seated in stillness, mindfulness of breathing (or the other foundational meditations — the four foundations of mindfulness among them) clears away thoughts of desire, ill will, harm, homeland, kin, immortality, contempt, or family status the moment they surface.
43. Section: Removing Conceit Through Impermanence, and the Overall Closing Statement, Closing "The Five Dharmas of Great Effect" Entirely
Relying on this supramundane wisdom already attained, cultivating the perception of impermanence toward every formation, one is properly able to remove the remaining conceit. Thus, relying on such a good friend, and further receiving undistorted teaching as the forerunner of practice, by this one gradually attains the learner's complete liberation, since the vajra-like concentration is attained; and also attains the unlearner's complete liberation, since every affliction's binding is thereby left behind.
彼依如是已所證得出世間慧，於一切行修無常想，能正蠲除所餘我慢。
Relying on this supramundane wisdom already attained, cultivating the perception of impermanence toward every formation, one is properly able to remove the remaining conceit.
如是善士為所依止，復得無倒教授前行，由此漸次能證有學圓滿解脫，得金剛喻三摩地故；亦證無學圓滿解脫，一切煩惱皆離繫故。
Thus, relying on such a good friend, and further receiving undistorted teaching as the forerunner of practice, by this one gradually attains the learner's complete liberation, since the vajra-like concentration is attained; and also attains the unlearner's complete liberation, since every affliction's binding is thereby left behind.
Even after direct realization, conceit's innate residue lingers until removed through sustained contemplation of impermanence across all three realms. With this, the fivefold path is complete: a good teacher's undistorted instruction, sustained through calming, insight, uninterrupted effort, and supramundane wisdom, carries the practitioner from the learner's vajra-like concentration into the unlearner's complete liberation. With this, the five dharmas of great effect (多所作法), the third matter of liberation (解脫), is closed entirely.
44. Section: The Meaning of Liberation Begins — Why It Is Named "Liberation"
What is liberation? That is, giving rise to the antidote of ultimate cutting-off, every kind of affliction's coarse burden being eternally extinguished, one attests to the transformation of the basis, causing all afflictions to become, decisively and ultimately, a dharma that no longer arises — this is named liberation.
云何解脫？
What is liberation?
謂起畢竟斷對治故，一切煩惱品類麤重永息滅故，證得轉依，令諸煩惱決定究竟成不生法，是名解脫。
That is, giving rise to the antidote of ultimate cutting-off, every kind of affliction's coarse burden being eternally extinguished, one attests to the transformation of the basis, causing all afflictions to become, decisively and ultimately, a dharma that no longer arises — this is named liberation.
The meaning of liberation (成解脫義), the fourth and final matter of liberation (解脫), opens: extinguishing every affliction's coarse residue and seed alike, attaining the transformation of the basis, and guaranteeing affliction can never arise again — this is what "liberation" itself means, yielding the exhaustion-wisdom and non-arising-wisdom of full attainment.
45. Section: Differences in Cutting Off — Already Free of Desire for the Sphere of Nothingness, and Not Yet
If a noble disciple has already attained freedom from desire for the sphere of nothingness, with only the formations of the sphere of neither-perception-nor-non-perception remaining, and is further able to abide in the concentration surpassing the peak of existence, at that time, without interruption, one is able, in turn, to attest to the eternal exhaustion of the contaminants. As for the remaining stages, though one is able to gradually cut off this and that contaminant, one is not able, without interruption, to attest in turn to the eternal exhaustion of the contaminants — so it is up to and including not yet having attained freedom from desire for the sphere of nothingness.
若聖弟子，無所有處已得離欲，唯餘非想非非想處所有諸行，復能安住勝有頂定，爾時無間能隨證得諸漏永盡。
If a noble disciple has already attained freedom from desire for the sphere of nothingness, with only the formations of the sphere of neither-perception-nor-non-perception remaining, and is further able to abide in the concentration surpassing the peak of existence, at that time, without interruption, one is able, in turn, to attest to the eternal exhaustion of the contaminants.
若所餘位，雖能漸斷彼彼諸漏，然非無間能隨證得諸漏永盡，如是乃至無所有處未得離欲。
As for the remaining stages, though one is able to gradually cut off this and that contaminant, one is not able, without interruption, to attest in turn to the eternal exhaustion of the contaminants — so it is up to and including not yet having attained freedom from desire for the sphere of nothingness.
A non-returner who has already left desire for the sphere of nothingness behind, with only the subtlest affliction of the peak of existence (neither-perception-nor-non-perception) remaining, can — resting on the vajra-like concentration that surpasses even that peak, and cultivating any one of impermanence, suffering, emptiness, or non-self — sever that last, subtlest innate self-grasping without interruption, exhausting the contaminants at once. Anyone at an earlier stage, by contrast, cuts off afflictions only gradually, level by level, without that same uninterrupted culmination, until they too reach freedom from desire for the sphere of nothingness.
46. Section: Broadly Explaining Affliction Begins — the Desire-Contaminant and Existence-Contaminant
Further, every affliction bound to the desire realm, excepting only ignorance, is named the desire-contaminant. Every affliction bound to the two realms of form and formlessness, excepting only ignorance, is named the existence-contaminant.
復次，諸欲界繫一切煩惱，唯除無明，說名欲漏。
Further, every affliction bound to the desire realm, excepting only ignorance, is named the desire-contaminant.
諸色無色二界所繫一切煩惱，唯除無明，說名有漏。
Every affliction bound to the two realms of form and formlessness, excepting only ignorance, is named the existence-contaminant.
Before this, the venerable Rāhula asks the Buddha how to avoid clinging to the inner consciousness-body and outer objects as self and self's own; the Buddha answers by walking him through contemplating the eye's (and each remaining faculty's) exhaustive nature across past/future/present, internal/external, coarse/fine, superior/inferior, far/near, and its true nature as without self, other-than-self, or mutual containment — the same method later repeated for the six objects, six consciousnesses, and the rest, and for the outer as well as inner sense-bases (sūtras 41-56). Notably, when Rāhula twice asks for a meditation topic to bring him to arhatship, the Buddha instead sends him to teach others first — on the five grasping-aggregates, then the six sense-bases, then dependent origination — recognizing his own wisdom is not yet ripe; only after Rāhula reflects alone on how all these teachings converge toward nirvāṇa does the Buddha judge him ready, teaching him "all is impermanent" (partial-all covering the six sense-bases and their derivatives), whereupon Rāhula attains arhatship in solitary retreat. With this extended teaching, liberation (解脫), the sixth sub-topic of establishing (安立攝), is closed entirely. Broadly explaining affliction (廣說煩惱), the seventh sub-topic — unfolding across sixteen further divisions — now opens with the three contaminants (三漏): the desire-contaminant and existence-contaminant, defined as every desire-realm or form/formless-realm affliction apart from ignorance itself.
47. Section: The Ignorance-Contaminant, Closing "The Three Contaminants" Entirely
If sentient beings, whether not yet free of desire or already free of desire, apart from the various outsiders' wrong and skewed views — the evil views born of discriminating delusion that cover their minds — relying on such evil views, partly seek and partly abandon desire regarding those objects, up to the sphere of neither-perception-nor-non-perception: the ignorance possessed throughout the three realms in this regard is together subsumed as one, and established as the ignorance-contaminant.
若諸有情，或未離欲、或已離欲，除諸外道所有邪僻，分別愚癡所生惡見蔽覆其心；依此惡見，於彼諸欲一分尋求、一分離欲，乃至非想非非想處。於彼三界所有無智，總攝為一，立無明漏。
If sentient beings, whether not yet free of desire or already free of desire, apart from the various outsiders' wrong and skewed views — the evil views born of discriminating delusion that cover their minds — relying on such evil views, partly seek and partly abandon desire regarding those objects, up to the sphere of neither-perception-nor-non-perception: the ignorance possessed throughout the three realms in this regard is together subsumed as one, and established as the ignorance-contaminant.
Where the desire-contaminant and existence-contaminant are craving-driven, the ignorance-contaminant is view-driven: outsiders who take present desire-realm pleasure itself as nirvāṇa and so pursue it; outsiders who take one of the four dhyānas as nirvāṇa and so pursue freedom from desire toward it; and, at the far end, those who take the sphere of neither-perception-nor-non-perception itself as liberation. The Decisions give five such view-gates generating this ignorance: the existence-theorist, the non-existence-theorist, the neither-existence-nor-non-existence-theorist, the annihilationist, and the present-life-nirvāṇa theorist. With this, the three contaminants (三漏) — desire, existence, and ignorance — the first of 廣說煩惱's sixteen divisions, is closed entirely.
48. Section: The Nine Fetters Begin — Nine Matters Named
Further, there are nine matters able to come together as conditions; one should know the nine fetters' distinctions are established by them. What are the nine matters? First, relying on the household class, the entanglement-matter of craving toward every object among agreeable sentient and non-sentient things. Second, relying on this same class, the entanglement-matter of aversion toward every object among disagreeable sentient and non-sentient things. Third, relying on sentient beings, the entanglement-matter of arrogant conceit. Fourth, fifth, and sixth, relying on the renunciant class of those with wrongly-taught dharma, the entanglement-matter of three kinds of skewed resolve — that is, relying on hearing the wrong dharma, relying on unwise, wrong reflection, and relying on cultivation not subsumed under proper means — such distinctions being three in number. Seventh, the entanglement-matter of lacking resolve in the well-taught dharma and discipline. Eighth, relying on the renunciant class, the matter of poverty in wisdom. Ninth, relying on the household class, the matter of poverty in wealth.
復次，有九種事能和合故，當知建立九結差別。
Further, there are nine matters able to come together as conditions; one should know the nine fetters' distinctions are established by them.
云何九事？一、依在家品，可愛有情、非有情數，一切境界貪愛纏事。二、即依此品，可惡有情、非有情數，一切境界瞋恚纏事。三、依有情數憍慢纏事。若四、五、六，依惡說法諸出家品，三種邪僻勝解纏事。謂依聽聞不正法故，依不如理邪思惟故，依非方便所攝修故，如是差別即為三種。七、於善說法律無勝解纏事。八、依出家品，智貧窮事。九、依在家品，財貧窮事。
What are the nine matters? First, relying on the household class, the entanglement-matter of craving toward every object among agreeable sentient and non-sentient things. Second, relying on this same class, the entanglement-matter of aversion toward every object among disagreeable sentient and non-sentient things. Third, relying on sentient beings, the entanglement-matter of arrogant conceit. Fourth, fifth, and sixth, relying on the renunciant class of those with wrongly-taught dharma, the entanglement-matter of three kinds of skewed resolve — that is, relying on hearing the wrong dharma, relying on unwise, wrong reflection, and relying on cultivation not subsumed under proper means — such distinctions being three in number. Seventh, the entanglement-matter of lacking resolve in the well-taught dharma and discipline. Eighth, relying on the renunciant class, the matter of poverty in wisdom. Ninth, relying on the household class, the matter of poverty in wealth.
The nine fetters (九結), the second of 廣說煩惱's sixteen divisions, opens — as the Grounds With Both Thought and Reflection names them: the craving-fetter, aversion-fetter, conceit-fetter, ignorance-fetter, view-fetter, grasping-fetter, doubt-fetter, envy-fetter, and stinginess-fetter — here grounded in nine concrete life-situations, three tied to household life (craving for loved ones and things, aversion toward hated ones and things, conceit in comparing oneself to others) and the rest to renunciant life or its opposite (three kinds of outsider misdirection, doubt toward the true teaching, envy born of a renunciant's poverty of wisdom, stinginess born of a householder's poverty of wealth).
49. Section: The Nine Matters Matched to the Nine Fetters, Closing Entirely
By these nine matters, according to what is appropriate, one should know they are matched to craving and the other nine fetters. Among these, through envy destroying the mind, one gives rise to stinginess with the dharma within the true teaching, and by this, poverty of wisdom follows in the future. The rest, according to what is appropriate, should be understood as matched accordingly.
由此九事，如其所應，當知配屬愛等九結。
By these nine matters, according to what is appropriate, one should know they are matched to craving and the other nine fetters.
此中由嫉變壞心故，於正法內發起法慳，由此當來智慧貧乏。
Among these, through envy destroying the mind, one gives rise to stinginess with the dharma within the true teaching, and by this, poverty of wisdom follows in the future.
餘隨所應，配屬應知。
The rest, according to what is appropriate, should be understood as matched accordingly.
The Buddha singles out envy for its own explanation, since begrudging others the dharma one knows — rather than freely sharing it — is precisely what breeds future poverty of wisdom; the remaining eight matters match their corresponding fetters straightforwardly. With this, the nine fetters (九結) is closed entirely.
50. Section: The Three Bonds — Craving, Aversion, and Delusion, Closed Entirely
Further, because one is entangled and bound by the bond of craving, the mind cannot let go of objects that accord with pleasant feeling. Likewise, because one is entangled and bound by the bond of aversion, the mind cannot let go of objects that accord with painful feeling; because one is entangled and bound by the bond of delusion, the mind cannot let go of objects that accord with the neutral feeling of neither suffering nor pleasure. By these causes and conditions, the three bonds are established.
復次，由為貪縛所纏縛故，於能隨順樂受境界，心不能捨。
Further, because one is entangled and bound by the bond of craving, the mind cannot let go of objects that accord with pleasant feeling.
如是瞋縛所纏縛故，於能隨順苦受境界，心不能捨；由愚癡縛所纏縛故，於能隨順非苦樂受中庸境界，心不能捨。
Likewise, because one is entangled and bound by the bond of aversion, the mind cannot let go of objects that accord with painful feeling; because one is entangled and bound by the bond of delusion, the mind cannot let go of objects that accord with the neutral feeling of neither suffering nor pleasure.
由此因緣，故立三縛。
By these causes and conditions, the three bonds are established.
The three bonds (三縛), the third of 廣說煩惱's sixteen divisions, map directly onto the three feelings themselves — craving binds one to what is pleasant, aversion to what is painful, and delusion to what is neutral — each an affliction arising constantly in ordinary experience. With this, the three bonds is closed entirely.
51. Section: The Seven Latent Tendencies Begin — Why They Are Named "Latent"
Further, the coarse burden possessed by the affliction-category, following and attaching to the body one relies on, is named the latent tendency — since it is able to serve as the seed generating every entanglement of affliction.
復次，煩惱品所有麤重隨附依身，說名隨眠。能為種子，生起一切煩惱纏故。
Further, the coarse burden possessed by the affliction-category, following and attaching to the body one relies on, is named the latent tendency — since it is able to serve as the seed generating every entanglement of affliction.
The seven latent tendencies (七隨眠), the fourth of 廣說煩惱's sixteen divisions, opens. "Coarse burden" is affliction still in seed form — not yet manifest, but rendering body and mind rigid and unworkable, dormant yet always capable of generating affliction's active entanglement when conditions ripen.
52. Section: The Seven Named and Matched, Closing "The Seven Latent Tendencies" Entirely
One should know these are further established as seven: by the distinction of the class not yet free of desire, by the distinction of the class already free of desire, and by the distinction of the class common to both. By the distinction of the class not yet free of desire, the latent tendencies of desire-craving and aversion are established; by the distinction of the class already free of desire, the latent tendency of existence-craving is established; by the distinction of the class common to both, the latent tendencies of conceit, ignorance, view, and doubt are established. Such as this together subsumes every affliction.
當知此復建立七種。由未離欲品差別故，由已離欲品差別故，由二俱品差別故。
One should know these are further established as seven: by the distinction of the class not yet free of desire, by the distinction of the class already free of desire, and by the distinction of the class common to both.
由未離欲品差別故，建立欲貪、瞋恚隨眠；由已離欲品差別故，建立有貪隨眠；由二俱品差別故，建立慢、無明、見、疑隨眠。
By the distinction of the class not yet free of desire, the latent tendencies of desire-craving and aversion are established; by the distinction of the class already free of desire, the latent tendency of existence-craving is established; by the distinction of the class common to both, the latent tendencies of conceit, ignorance, view, and doubt are established.
如是總攝一切煩惱。
Such as this together subsumes every affliction.
The seven: desire-craving-latency, aversion-latency, existence-craving-latency, conceit-latency, ignorance-latency, view-latency, and doubt-latency. One not free of desire meets agreeable objects with craving and disagreeable ones with aversion; one already free of desire in the form or formless realms still harbors subtle craving for concentration itself; and conceit, ignorance, view, and doubt persist in both — conceit growing only stronger with deeper concentration until arhatship, ignorance of the three realms persisting even at their very peak, wrong view persisting wherever affliction remains uncut, and doubt toward the three jewels and four truths persisting wherever the noble path is unattained. With this, the seven latent tendencies (七隨眠), the fourth of 廣說煩惱's sixteen divisions, is closed entirely.
53. Section: Secondary Afflictions Begin — Named in Overview
Further, the secondary afflictions are: the unwholesome root of greed, the unwholesome root of aversion, the unwholesome root of delusion; rage, grudge, and so on — thus broadly speaking of every kind of tainted, defiling matter.
復次，隨煩惱者，謂貪不善根、瞋不善根、癡不善根，若忿、若恨，如是廣說諸雜穢事。
Further, the secondary afflictions are: the unwholesome root of greed, the unwholesome root of aversion, the unwholesome root of delusion; rage, grudge, and so on — thus broadly speaking of every kind of tainted, defiling matter.
Secondary afflictions (隨煩惱), the fifth of 廣說煩惱's sixteen divisions, opens — unfolding, in turn, across forty-eight further individual definitions.
54. Section: The Three Unwholesome Roots, Rage, and Grudge Defined
One should know that here, whatever is able to give rise to every unwholesome dharma through greed is named the unwholesome root of greed. Aversion and delusion are likewise. If entangled aversion causes the countenance to contort and flare, this is named rage. Harboring resentment within is named grudge.
當知此中，能起一切不善法貪，名貪不善根。
One should know that here, whatever is able to give rise to every unwholesome dharma through greed is named the unwholesome root of greed.
瞋、癡亦爾。
Aversion and delusion are likewise.
若瞋恚纏，能令面貌慘裂奮發，說名為忿。
If entangled aversion causes the countenance to contort and flare, this is named rage.
內懷怨結，故名為恨。
Harboring resentment within is named grudge.
Greed, aversion, and delusion toward agreeable, disagreeable, and neutral objects respectively are the three roots from which every unwholesome dharma grows. Rage is aversion's outward eruption — a clenched jaw, a reddened face; grudge is what lingers after rage subsides outwardly but resentment continues to be turned over inwardly, unreleased.
55. Section: Concealment, Agitation, Envy, and Stinginess Defined
Hiding every evil is named concealment. Being tainted and alarmed is named agitation. Harboring a tainted mind, unable to bear another's glory, is named envy. Deeply begrudging one's own resources for living is named stinginess.
隱藏眾惡，故名為覆。
Hiding every evil is named concealment.
染汙驚惶，故名熱惱。
Being tainted and alarmed is named agitation.
心懷染汙，不喜他榮，故名為嫉。
Harboring a tainted mind, unable to bear another's glory, is named envy.
於資生具深懷鄙吝，故名為慳。
Deeply begrudging one's own resources for living is named stinginess.
Concealment hides one's own wrongdoing out of fear of losing reputation and gain; agitation is the alarmed, hostile state that follows rage and grudge, born of dwelling on past injury while facing present provocation; envy cannot bear to see another honored, breeding constant private distress; and stinginess — here specifically stinginess with wealth, as opposed to stinginess with the dharma named earlier — refuses to share what one has out of a narrow, guarded heart.
56. Section: Deceit, Flattery, and the Two Kinds of Shamelessness Defined
Deceiving another, harboring a different scheme within while displaying another appearance outwardly, is named deceit. A mind that is not upright, not clear, not open, whose understanding and conduct are crooked and twisted, is named flattery. Regarding a wrong one has done, feeling no shame before oneself, is named shamelessness. Regarding a wrong one has done, feeling no shame before others, is named lack of conscience.
為欺罔彼，內懷異謀，外現別相，故名為誑。
Deceiving another, harboring a different scheme within while displaying another appearance outwardly, is named deceit.
心不正直、不明、不顯，解行邪曲，故名為諂。
A mind that is not upright, not clear, not open, whose understanding and conduct are crooked and twisted, is named flattery.
於所作罪，望己不羞，故名無慚。
Regarding a wrong one has done, feeling no shame before oneself, is named shamelessness.
於所作罪，望他不恥，故名無愧。
Regarding a wrong one has done, feeling no shame before others, is named lack of conscience.
Deceit fakes an inner virtue one does not possess to win praise or gain; flattery bends one's words to please another rather than speaking plainly. Shamelessness disregards one's own dignity and training in disgracing oneself; lack of conscience disregards the judgment of the world in the same disgrace — together the twin roots that let every other unwholesome conduct grow unchecked.
57. Section: The Seven Kinds of Conceit, Closing Item Twelve of Forty-Eight Entirely
Toward one inferior, thinking oneself superior, or toward one equal, thinking oneself equal, causing the mind to be exalted, is named conceit. Toward one equal, thinking oneself superior, or toward one superior, thinking oneself equal, causing the mind to be exalted, is named excessive conceit. Toward one superior, thinking oneself superior, causing the mind to be exalted, is named conceit-upon-conceit. Falsely regarding the formations as self or self's own, causing the mind to be exalted, is named self-conceit. Regarding a dharma not yet attained within the excellent realizations, thinking one has attained it, causing the mind to be exalted, is named overweening conceit. Amid many who surpass oneself, thinking oneself only slightly inferior, causing the mind to be exalted, is named inferior conceit. Truly without virtue, thinking oneself virtuous, causing the mind to be exalted, is named wrong conceit.
於他下劣謂己為勝，或復於等謂己為等，令心高舉，故名為慢。
Toward one inferior, thinking oneself superior, or toward one equal, thinking oneself equal, causing the mind to be exalted, is named conceit.
於等謂勝，於勝謂等，令心高舉，故名過慢。
Toward one equal, thinking oneself superior, or toward one superior, thinking oneself equal, causing the mind to be exalted, is named excessive conceit.
於勝謂勝，令心高舉，名慢過慢。
Toward one superior, thinking oneself superior, causing the mind to be exalted, is named conceit-upon-conceit.
妄觀諸行為我、我所，令心高舉，故名我慢。
Falsely regarding the formations as self or self's own, causing the mind to be exalted, is named self-conceit.
於其殊勝所證法中，未得謂得，令心高舉，名增上慢。
Regarding a dharma not yet attained within the excellent realizations, thinking one has attained it, causing the mind to be exalted, is named overweening conceit.
於多勝中，謂己少劣，令心高舉，名下劣慢。
Amid many who surpass oneself, thinking oneself only slightly inferior, causing the mind to be exalted, is named inferior conceit.
實無其德，謂己有德，令心高舉，故名邪慢。
Truly without virtue, thinking oneself virtuous, causing the mind to be exalted, is named wrong conceit.
Self-conceit is the root of all seven, since every other comparison presupposes a self to compare; overweening conceit mistakes a mere resemblance to realization for realization itself; inferior conceit still exalts the mind even while nominally conceding inferiority — as when fully recognizing another's superiority yet refusing to show respect; and wrong conceit takes pride even in open wrongdoing, as a criminal boasting of repeated offenses. Every form of conceit breeds suffering and obstructs wholesome growth by fostering complacency and rivalry, keeping beings turning endlessly in saṃsāra. With this, the seven kinds of conceit (七慢), the twelfth of 隨煩惱's forty-eight divisions, is closed entirely.
58. Section: Vanity, Heedlessness, and Arrogance Defined
Harboring a tainted mind, and, relying on one's own glory, becoming coarse and unrestrained in manner, is named vanity. Taking no delight in diligently cultivating the wholesome, and guarding the mind against no unwholesome dharma, is named heedlessness. Toward those to be revered and the fields of merit, having a mind without humility or respect, is named arrogance.
心懷染汙，隨恃榮譽形相疏誕，故名為憍。
Harboring a tainted mind, and, relying on one's own glory, becoming coarse and unrestrained in manner, is named vanity.
於諸善品不樂勤修，於諸惡法心無防護，故名放逸。
Taking no delight in diligently cultivating the wholesome, and guarding the mind against no unwholesome dharma, is named heedlessness.
於諸尊重及以福田，心不謙敬，說名為傲。
Toward those to be revered and the fields of merit, having a mind without humility or respect, is named arrogance.
Vanity (item 13) intoxicates the mind with one's own advantages — health, youth, longevity, lineage, beauty and strength, wealth, or learning — and lets it show in reckless conduct; heedlessness (item 14) simply lets every affliction run unchecked through neglect of practice; arrogance (item 15) withholds the respect due to parents, teachers, or the noble ones — as when a little learning breeds contempt for one's own teacher.
59. Section: Violent Outburst, Pretension, Deceptive Flattery, and Hinting Defined
If affliction entangles one such that one takes up blade and staff, and engages in quarrel and litigation, this is named violent outburst. Harboring a tainted mind, and, in order to display one's own virtue, falsely assuming a dignified manner, is named pretension. Harboring a tainted mind, and, in order to display one's own virtue, either feigning intimacy or speaking with soft words, is named deceptive flattery. Harboring a tainted mind, wishing to obtain something, and falsely displaying one's outward bearing accordingly, is named hinting.
若煩惱纏，能令發起執持刀杖、鬥訟違諍，故名憤發。
If affliction entangles one such that one takes up blade and staff, and engages in quarrel and litigation, this is named violent outburst.
心懷染汙，為顯己德，假現威儀，故名為矯。
Harboring a tainted mind, and, in order to display one's own virtue, falsely assuming a dignified manner, is named pretension.
心懷染汙，為顯己德，或現親事、或行軟語，故名為詐。
Harboring a tainted mind, and, in order to display one's own virtue, either feigning intimacy or speaking with soft words, is named deceptive flattery.
心懷染汙，欲有所求，矯示形儀，故名現相。
Harboring a tainted mind, wishing to obtain something, and falsely displaying one's outward bearing accordingly, is named hinting.
Violent outburst (item 16) is a more forceful cousin of rage; pretension (item 17) fakes dignified bearing through the body, where flattery works through speech; deceptive flattery (item 18) combines both feigned closeness and honeyed words; and hinting (item 19), per the Śrāvaka Stage, is a monk deliberately affecting an unmoving, deeply composed manner — feigning perfect stillness of the senses — purely to make donors believe he is highly accomplished and so more likely to offer robes, food, bedding, and medicine.
60. Section: Wheedling, Using Gain to Seek Gain, Disrespect, and Harsh Speech Defined
Displaying obstruction and pressure in order to beg for something is named wheedling. Taking no satisfaction in the gain already received, and, pleased at another's gain, seeking still greater gain, is therefore named using gain to seek gain. Displaying one's own virtue, departing from humility and deference, and failing to revere what should be revered, is named disrespect. Being unable to bear words not to one's liking, is named harsh speech.
現行遮逼，有所乞丐，故名研求。
Displaying obstruction and pressure in order to beg for something is named wheedling.
於所得利不生喜足，悅獲他利更求勝利，是故說名以利求利。
Taking no satisfaction in the gain already received, and, pleased at another's gain, seeking still greater gain, is therefore named using gain to seek gain.
自現己德，遠離謙恭，於可尊重而不尊重，故名不敬。
Displaying one's own virtue, departing from humility and deference, and failing to revere what should be revered, is named disrespect.
於不順言性不堪忍，故名惡說。
Being unable to bear words not to one's liking, is named harsh speech.
Wheedling (item 20) is pressing a reluctant donor for alms when the desired gift is not forthcoming; using gain to seek gain (item 21) leverages an existing donation to extract a larger one — "so-and-so, poorer than you, gave more"; disrespect (item 22) parades one's own merit while withholding due honor from others; harsh speech (item 23) is simply the coarse, retaliatory word spoken out of impatience.
61. Section: Bad Friends, Base Desire, Grand Desire, and Self-Aggrandizing Desire Defined
Companions who lead one to do what brings no benefit are named bad friends. Being addicted to wealth and gain, and displaying unreal virtues so that others will know of them, is named base desire. Seeking vast gain and honor from great persons is named grand desire. Harboring a tainted mind, and displaying unreal virtues so that others will know of them, is named self-aggrandizing desire.
諸有朋疇，引導令作非利益事，名為惡友。
Companions who lead one to do what brings no benefit are named bad friends.
耽著財利，顯不實德欲令他知，故名惡欲。
Being addicted to wealth and gain, and displaying unreal virtues so that others will know of them, is named base desire.
於大人所欲求廣大利養恭敬，故名大欲。
Seeking vast gain and honor from great persons is named grand desire.
懷染汙心，顯不實德欲令他知，名自希欲。
Harboring a tainted mind, and displaying unreal virtues so that others will know of them, is named self-aggrandizing desire.
Base desire (item 25) and self-aggrandizing desire (item 27) are close cousins — both fabricate a reputation for virtue to attract gain — distinguished mainly by emphasis; grand desire (item 26) specifically targets the wealthy and powerful for outsized offerings.
62. Section: Impatience and Indulgence, Toward Self and Others
Returning insult for insult is named impatience. Returning anger for anger, blow for blow, and mockery for mockery, one should know, are likewise. Deeply generating craving-attachment toward one's own desires is named indulgence; deeply generating craving-attachment toward another's desires is named pervasive indulgence. Toward the superior and toward the inferior, according to what is appropriate, one should know it is likewise.
於罵反罵，名為不忍。
Returning insult for insult is named impatience.
於瞋反瞋、於打反打、於弄反弄，當知亦爾。
Returning anger for anger, blow for blow, and mockery for mockery, one should know, are likewise.
於自諸欲深生貪愛，名為耽嗜。於他諸欲深生貪著，名遍耽嗜。
Deeply generating craving-attachment toward one's own desires is named indulgence; deeply generating craving-attachment toward another's desires is named pervasive indulgence.
於勝於劣，隨其所應，當知亦爾。
Toward the superior and toward the inferior, according to what is appropriate, one should know it is likewise.
Impatience (item 28) is simply retaliation in kind, whatever form the provocation takes. Indulgence and pervasive indulgence (item 29) extend the same craving whether the desired object is one's own or another's, and whether that object is superior (a genuine diamond) or inferior (mere glass) — attachment finds no shortage of objects.
63. Section: Craving, Unlawful Craving, Clinging, and Malicious Craving Defined
Deeply attaching to objects is named craving. Deeply attaching to evil conduct is named unlawful craving. Not rightly making use of one's own parents' or others' wealth and treasures is named clinging. Toward wealth entrusted to one by another, scheming to withhold and refuse its return, is named malicious craving.
於諸境界深起耽著，說名為貪。
Deeply attaching to objects is named craving.
於諸惡行深生耽著，名非法貪。
Deeply attaching to evil conduct is named unlawful craving.
於自父母等諸財寶不正受用，名為執著。
Not rightly making use of one's own parents' or others' wealth and treasures is named clinging.
於他委寄所有財物規欲抵拒，故名惡貪。
Toward wealth entrusted to one by another, scheming to withhold and refuse its return, is named malicious craving.
Craving (item 30) is desire-realm attachment to sight, sound, smell, taste, touch, or another person; unlawful craving (item 31) is attachment to what is already known to be wrongdoing, as with an addiction one cannot break though its harm is plain; clinging (item 32) treats a parent's or relative's wealth as one's own to spend freely; malicious craving (item 33) refuses to return what was only entrusted, not given.
64. Section: Discriminated and Innate View, Eternalism, and Annihilationism Defined
Falsely regarding the formations as self or self's own — whether discriminated or innate — is named view. Self-view acting as the basis, giving rise, among the formations, to the view of eternalism, is named the view of existence; giving rise to the view of annihilation, is named the view of non-existence.
妄觀諸行為我、我所，或分別起、或是俱生，說名為見。薩迦耶見為所依止，於諸行中發起常見，名為有見。發起斷見，名無有見。
Falsely regarding the formations as self or self's own — whether discriminated or innate — is named view. Self-view acting as the basis, giving rise, among the formations, to the view of eternalism, is named the view of existence; giving rise to the view of annihilation, is named the view of non-existence.
View (item 34) is self-view itself, whether learned through discrimination or carried innately from birth; from this root, eternalism computes the five aggregates as continuing unbroken from this life into the next, while annihilationism computes them as ending utterly at death — like a lamp simply going out, with nothing further.
65. Section: The Five Hindrances, Closing Item Thirty-Five of Forty-Eight Entirely
One should know the five hindrances have their marks already explained in the earlier ground on concentration.
當知五蓋，如前定地已說其相。
One should know the five hindrances have their marks already explained in the earlier ground on concentration.
The five hindrances (五蓋), item 35 of 隨煩惱's 48, briefly recapitulated: sensual desire, pursuing the five sense-pleasures whether presently encountered or recollected; ill will, arising from being called out by a fellow practitioner, recalling past injury, or plotting retaliation; torpor-and-sleepiness, bred by impure precepts, unguarded senses, poor eating habits, insufficient diligence, lack of clear awareness, infrequent practice, or affliction's own momentum — sleepiness being torpor's nearest companion, hence the two are named as one hindrance; restlessness-and-remorse, born of dwelling on family, homeland, mortality, or past amusements (restlessness) and regret over what was or wasn't done (remorse) — again paired as one hindrance for sharing the same objects; and doubt, an unsettled uncertainty toward the three jewels, the three trainings, nirvāṇa, one's own capacity, or the four truths. Each obstructs concentration and covers over the object of meditation. With this, the five hindrances, item 35 of 隨煩惱's forty-eight divisions, is closed entirely.
66. Section: Drowsiness, Displeasure, Stretching, and Immoderate Eating Defined
Not according with what one wishes, being bound instead by untimely sleepiness's entanglement, is named drowsiness. Longing for what is out of place is named displeasure. Being coarse, rigid, and unyielding in mind, and stretching the whole body out, is named bodily stretching. Not skillfully understanding, regarding one's food and drink, whether it is excessive or deficient, is named not knowing the measure in eating.
不如所欲，非時睡纏之所隨縛，故名𧄼瞢。
Not according with what one wishes, being bound instead by untimely sleepiness's entanglement, is named drowsiness.
非處思慕，說名不樂。
Longing for what is out of place is named displeasure.
麤重剛彊，心不調柔，舉身舒布，故曰頻申。
Being coarse, rigid, and unyielding in mind, and stretching the whole body out, is named bodily stretching.
於所飲食不善通達若過、若減，是故名為食不知量。
Not skillfully understanding, regarding one's food and drink, whether it is excessive or deficient, is named not knowing the measure in eating.
Drowsiness (item 36) is sleepiness intruding at the wrong time, against one's own intention to practice; displeasure (item 37) is longing to be elsewhere, indulging sense-pleasure rather than continuing practice; bodily stretching (item 38) — a yawning stretch — outwardly betrays an unsettled mind within; not knowing the measure in eating (item 39) leaves one either too weak or too drowsy to practice well.
67. Section: Inattention, Improper Absorption, Faintheartedness, and Provocation Defined
Not doing what should be done, and instead doing what should not be done — as with the dharma one has heard, reflected on, and cultivated, taking heedlessness as one's guide, and failing to apply effort — is named inattention. Deeply binding oneself to the object of meditation, as if a pleasant sleep were concealing the mind, is therefore named improper absorption. Belittling oneself is named faintheartedness. Having a nature that delights in troubling others is named provocation.
於所應作而便不作，非所應作而更反作，如所聞思修習法中，放逸為先，不起功用，名不作意。
Not doing what should be done, and instead doing what should not be done — as with the dharma one has heard, reflected on, and cultivated, taking heedlessness as one's guide, and failing to apply effort — is named inattention.
於所緣境深生繫縛，猶如美睡隱翳其心，是故說名不應理轉。
Deeply binding oneself to the object of meditation, as if a pleasant sleep were concealing the mind, is therefore named improper absorption.
自輕懱故，名心下劣。
Belittling oneself is named faintheartedness.
為性惱他，故名抵突。
Having a nature that delights in troubling others is named provocation.
Inattention (item 40) is simply heedless neglect of what one has already learned; improper absorption (item 41) is attachment to the very ease meditation brings, mistaking that pleasant fixation for further progress rather than pressing on to cut through the craving for concentration itself; faintheartedness (item 42) gives up before beginning, judging oneself incapable of the path; provocation (item 43) is a settled habit of antagonizing others through word or deed.
68. Section: Mockery, Deceit, Harshness, and Discord, Closing Items Thirty-Six Through Forty-Seven
Having a nature that delights in mocking and disparaging is named derision. Deceiving one's teachers, the fields of merit to be revered, and fellow practitioners of the dharma, is named insincerity. Being haughty and aloof in both bodily and verbal conduct, rigid in mind, and impure, is named unaccommodating harshness. Being out of accord with the precepts, views, rules, and right livelihood shared by the community is named not following along in communal harmony.
性好譏嫌，故名諀訾。
Having a nature that delights in mocking and disparaging is named derision.
欺誑師長、尊重福田及同法者，名不純直。
Deceiving one's teachers, the fields of merit to be revered, and fellow practitioners of the dharma, is named insincerity.
身語二業皆悉高疏，其心剛勁，又不清潔，名不和軟。
Being haughty and aloof in both bodily and verbal conduct, rigid in mind, and impure, is named unaccommodating harshness.
於諸戒、見、軌則、正命皆不同分，名不隨順同分而轉。
Being out of accord with the precepts, views, rules, and right livelihood shared by the community is named not following along in communal harmony.
Derision (item 44) habitually belittles others; insincerity (item 45) deceives precisely those most deserving of honesty; unaccommodating harshness (item 46) refuses correction through sheer rigidity; and not following along in communal harmony (item 47) breaks the six points of reverent harmony — shared precepts, shared views, shared benefit, shared joy, shared dwelling, and freedom from dispute — that should bind a monastic community together. With this, items thirty-six through forty-seven of 隨煩惱's forty-eight divisions are closed entirely.
69. Section: The Eight Kinds of Thought Begin — Desire, Malice, Harm, and Kinship
Harboring a craving-tainted mind, taking hold of the various desires, giving rise to mental speech, according with and continuing along with it, is named the thought of desire. Harboring a mind of hatred and ill will, taking hold, toward another, of the mark of what is unbeneficial, giving rise to mental speech, according with and continuing along with it, is named the thought of malice. Harboring a mind of harm and distress, taking hold, toward another, of the mark of disturbance, giving rise to mental speech, the rest as said before, is named the thought of harm. Harboring a tainted mind, taking hold of one's relatives, giving rise to mental speech, the rest as said before, is therefore named the thought of kinship.
心懷愛染，攀緣諸欲，起發意言，隨順隨轉，名欲尋思。
Harboring a craving-tainted mind, taking hold of the various desires, giving rise to mental speech, according with and continuing along with it, is named the thought of desire.
心懷憎惡，於他攀緣不饒益相，起發意言，隨順隨轉，名恚尋思。
Harboring a mind of hatred and ill will, taking hold, toward another, of the mark of what is unbeneficial, giving rise to mental speech, according with and continuing along with it, is named the thought of malice.
心懷損惱，於他攀緣惱亂之相，起發意言，餘如前說，名害尋思。
Harboring a mind of harm and distress, taking hold, toward another, of the mark of disturbance, giving rise to mental speech, the rest as said before, is named the thought of harm.
心懷染汙，攀緣親戚，起發意言，餘如前說，是故說名親里尋思。
Harboring a tainted mind, taking hold of one's relatives, giving rise to mental speech, the rest as said before, is therefore named the thought of kinship.
The eight kinds of thought (八尋思), the forty-eighth and final item of 隨煩惱, opens — a mental event drawing the sixth consciousness's inner speech into its orbit: "according with" is the thought first arising, "continuing" is its uninterrupted persistence once arisen. Four of the eight are given here: desire (craving toward sense-objects), malice (wishing another ill), harm (wishing to disturb another), and kinship (dwelling on family) — four more (homeland, immortality, contempt, and family status) remain.
70. Section: The Remaining Four Thoughts, and Grief and the Rest, Closing "Secondary Afflictions" Entirely — All Forty-Eight Divisions
Harboring a tainted mind, taking hold of one's homeland, giving rise to mental speech, the rest as said before, is therefore named the thought of homeland. Harboring a tainted mind, taking hold of one's own advantage, deferring and delaying while hoping to attain it later, giving rise to mental speech, the rest as said before, is therefore named the thought of immortality. Harboring a tainted mind, taking hold of oneself or another as inferior or superior, giving rise to mental speech, the rest as said before, is named the thought associated with contempt. Harboring a tainted mind, taking hold of a donor's visits and family standing, giving rise to mental speech, according with and continuing along with it, is named the thought associated with family status. Grief, lament, and the rest of these matters should be understood as before.
心懷染汙，攀緣國土，起發意言，餘如前說，是故說名國土尋思。
Harboring a tainted mind, taking hold of one's homeland, giving rise to mental speech, the rest as said before, is therefore named the thought of homeland.
心懷染汙，攀緣自義，推託遷延，後時望得，起發意言，餘如前說，是故說名不死尋思。
Harboring a tainted mind, taking hold of one's own advantage, deferring and delaying while hoping to attain it later, giving rise to mental speech, the rest as said before, is therefore named the thought of immortality.
心懷染汙，攀緣自他若劣若勝，起發意言，餘如前說，是名輕懱相應尋思。
Harboring a tainted mind, taking hold of oneself or another as inferior or superior, giving rise to mental speech, the rest as said before, is named the thought associated with contempt.
心懷染汙，攀緣施主往還家勢，起發意言，隨順隨轉，是名家勢相應尋思。
Harboring a tainted mind, taking hold of a donor's visits and family standing, giving rise to mental speech, according with and continuing along with it, is named the thought associated with family status.
愁、歎等事，如前應知。
Grief, lament, and the rest of these matters should be understood as before.
The thought of homeland (item 48e) dwells on a distant land's attractions; the thought of immortality (48f) is the perennial excuse to delay practice, always planning to begin "later"; the thought associated with contempt (48g) measures self against other as inferior or superior; and the thought associated with family status (48h) courts wealthy donors. With these four, the eight kinds of thought (八尋思), item 48 of 隨煩惱, is closed entirely. Grief, lament, suffering, sorrow, and distress — already defined in fascicle 88 (grief at an agreeable thing's impermanent change; lament as the sighs that follow; suffering as beating one's breast in anguish; sorrow as harbored resentment; distress as sorrow's prolonged confusion) — round out the class. With this, secondary afflictions (隨煩惱), the fifth of 廣說煩惱's sixteen divisions, spanning all forty-eight individual definitions, is closed entirely.
71. Section: Entanglement Begins — All Affliction Has Its Manifest Form, but Eight Recur
Further, every affliction has its entanglement, since whatever manifests is entirely named entanglement. Yet there are eight kinds of secondary affliction that manifest repeatedly across four occasions; therefore only these eight are established as entanglement.
復次，一切煩惱皆有其纏，由現行者悉名纏故。
Further, every affliction has its entanglement, since whatever manifests is entirely named entanglement.
然有八種諸隨煩惱，於四時中數數現行，是故唯立八種為纏。
Yet there are eight kinds of secondary affliction that manifest repeatedly across four occasions; therefore only these eight are established as entanglement.
Entanglement (纏), the sixth of 廣說煩惱's sixteen divisions, opens. Though any manifest affliction could technically be called "entanglement," the term is reserved here for the eight that reliably recur across four specific occasions of practice.
72. Section: The Four Occasions and Their Eight Entanglements, Closing "Entanglement" Entirely
That is, when cultivating the surpassing precepts, shamelessness and lack of conscience manifest repeatedly, and are able to obstruct. When cultivating the surpassing mind, torpor and sleepiness manifest repeatedly, and are able to obstruct. When cultivating surpassing wisdom, for the sake of discerning the dharma, restlessness and remorse manifest repeatedly, and are able to obstruct. When fellow practitioners of the dharma make use, in turn, of wealth and dharma, envy and stinginess manifest repeatedly, and are able to obstruct.
謂於修學增上戒時，無慚、無愧數數現行，能為障礙。
That is, when cultivating the surpassing precepts, shamelessness and lack of conscience manifest repeatedly, and are able to obstruct.
若於修學增上心時，惛沈、睡眠數數現行，能為障礙。
When cultivating the surpassing mind, torpor and sleepiness manifest repeatedly, and are able to obstruct.
若於修學增上慧時，簡擇法故，掉舉、惡作數數現行，能為障礙。
When cultivating surpassing wisdom, for the sake of discerning the dharma, restlessness and remorse manifest repeatedly, and are able to obstruct.
若同法者展轉受用財及法時，嫉妒、慳吝數數現行，能為障礙。
When fellow practitioners of the dharma make use, in turn, of wealth and dharma, envy and stinginess manifest repeatedly, and are able to obstruct.
Precept-training is undermined by feeling no shame before oneself or others for wrongdoing; concentration-training is undermined by torpor (mind rendered incapable) and sleepiness (mind grown extremely dim); wisdom-training, requiring careful discernment, is undermined by restlessness (the mind stirred up by family, homeland, mortality, or past amusement) and remorse (regret over past action or inaction); and communal sharing of resources or teaching is undermined by envy and stinginess. With this, entanglement (纏), the sixth of 廣說煩惱's sixteen divisions, is closed entirely.
73. Section: The Four Floods Begin — the Desire-Realm Flood
Further, for a practitioner with craving, aversion, and the rest of the afflictions bound to the desire realm, the superior-grade afflictions bound to the desire realm, not yet cut off and not yet understood, are named the desire-flood.
復次，欲貪瞋等欲界所繫煩惱行者，欲界所繫上品煩惱未斷、未知，名欲暴流。
Further, for a practitioner with craving, aversion, and the rest of the afflictions bound to the desire realm, the superior-grade afflictions bound to the desire realm, not yet cut off and not yet understood, are named the desire-flood.
The four floods (四暴流), the seventh of 廣說煩惱's sixteen divisions, opens — "flood" being another name for affliction, since it is deep and hard to cross, and sweeps one along its current the way a flood carries off house and tree alike. The desire-flood names the uncut, unrecognized superior-grade afflictions bound to the desire realm.
74. Section: The Remaining Three Floods, by Realm and by Person, Closing "The Four Floods" Entirely
The three floods of existence, view, and ignorance, according to what is appropriate, one should know, are likewise. That is, one not yet free of desire in the desire realm, apart from the various outsiders, is named the desire-flood; one already free of desire is named the existence-flood. As for the various outsiders, following the gate of their many theories, one should know they have the remaining two floods: the various evil views, subsumed together as one, are named the view-flood; the causes and conditions of evil view, subsumed together as one, are said to be the fourth, the ignorance-flood.
有、見、無明三種暴流，如其所應，當知亦爾。
The three floods of existence, view, and ignorance, according to what is appropriate, one should know, are likewise.
謂於欲界未得離欲，除諸外道，名欲暴流。已得離欲，名有暴流。
That is, one not yet free of desire in the desire realm, apart from the various outsiders, is named the desire-flood; one already free of desire is named the existence-flood.
若諸外道，從多論門，當知有餘二種暴流。謂諸惡見略攝為一，名見暴流；惡見因緣略攝為一，說名第四無明暴流。
As for the various outsiders, following the gate of their many theories, one should know they have the remaining two floods: the various evil views, subsumed together as one, are named the view-flood; the causes and conditions of evil view, subsumed together as one, are said to be the fourth, the ignorance-flood.
The existence-flood is the concentration-craving still carried by those who have gained the form or formless realms' absorptions; the view-flood subsumes the sixty-two wrong views rooted in self-view; the ignorance-flood is the not-knowing of the three realms' selfless nature underlying them all. Every being not free of desire has the desire-flood (outsiders included, though the treatise here highlights the other three as their specific territory); outsiders in particular are swept along by the view-flood and ignorance-flood, the deepest and hardest to cross of all. With this, the four floods (四暴流), the seventh of 廣說煩惱's sixteen divisions, is closed entirely.
75. Section: The Yoke, Closed Entirely
Further, for one whose every affliction operates in equal measure, neither increased nor diminished, all the afflictions spoken of above are together named the yoke.
復次，若諸煩惱等分行者，非增非減，即上所說一切煩惱，說名為軛。
Further, for one whose every affliction operates in equal measure, neither increased nor diminished, all the afflictions spoken of above are together named the yoke.
The yoke (軛), the eighth of 廣說煩惱's sixteen divisions, names the person whose afflictions are all present in balanced measure — none especially dominant, none especially weak — yet who is nonetheless bound by the full sum of them, as an ox or horse yoked at the neck cannot move freely. With this, the yoke is closed entirely.
76. Section: The Four Graspings Begin — Established by Two Classes
Further, one should know the four graspings are established relying on two classes: first, the household class; second, the renunciant class within the outsiders' dharma. One should know that here, whether what is grasped, what grasps, or the purpose for which grasping occurs — all of this is together spoken of as grasping.
復次，當知依於二品建立四取。一、在家品，二、外道法中諸出家品。當知此中，若所取、若能取、若所為取，如是一切總說為取。
Further, one should know the four graspings are established relying on two classes: first, the household class; second, the renunciant class within the outsiders' dharma. One should know that here, whether what is grasped, what grasps, or the purpose for which grasping occurs — all of this is together spoken of as grasping.
The four graspings (四取), the ninth of 廣說煩惱's sixteen divisions — grasping at desire, at view, at precept-and-vow, and at self-referential statement, already invoked repeatedly earlier in this fascicle — opens with a threefold framework: what is grasped, what does the grasping, and why the grasping occurs.
77. Section: What Is Grasped, and What Grasps
Question: What is grasped? Answer: desire, view, precept-and-vow, and self-referential statement are what is grasped. Question: What grasps? Answer: the four kinds of craving-desire are what grasps.
問：何所取？答：欲、見、戒禁、我語是所取。
Question: What is grasped? Answer: desire, view, precept-and-vow, and self-referential statement are what is grasped.
問：何能取？答：四種欲貪是能取。
Question: What grasps? Answer: the four kinds of craving-desire are what grasps.
What is grasped: sense-desire's objects (form, sound, and the rest); views (self-view, extreme views, and so on); the precepts and ascetic vows wrongly adopted on the basis of wrong view; and the self and self's-own that ordinary people cling to in speech. What grasps, in each case, is simply craving-desire directed toward that object — four graspings, one craving each.
78. Section: The Purpose of Grasping — Four Reasons, Closing "The Marks of Grasping" Entirely
Question: For what purpose does grasping occur? Answer: for the sake of attaining and enjoying the desires, the first grasping arises. By the increasing power of craving for gain and honor, or for the sake of refuting another's established theory, or for the sake of escaping another's challenge, the second grasping arises. Relying on the factor of calming as basis and foundation, for the sake of proceeding toward mundane freedom from desire, up to the absorption of neither-perception-nor-non-perception, the third grasping arises. For the sake of discriminating in speech the person who is said to perform karma and receive its fruit, and for the sake of speaking of the mark of the person who flows on or who ceases, the grasping at self-referential statement arises.
問：何所為取？
Question: For what purpose does grasping occur?
答：為得諸欲及為受用故，起初取。
Answer: for the sake of attaining and enjoying the desires, the first grasping arises.
由貪利養及以恭敬增上力故，或為詰責他所立論，或為免脫他所徵難，起第二取。
By the increasing power of craving for gain and honor, or for the sake of refuting another's established theory, or for the sake of escaping another's challenge, the second grasping arises.
奢摩他支為所依止、為所建立，為欲往趣世間離欲乃至非想非非想處三摩鉢底，起第三取。
Relying on the factor of calming as basis and foundation, for the sake of proceeding toward mundane freedom from desire, up to the absorption of neither-perception-nor-non-perception, the third grasping arises.
為欲隨說分別所計作業受果所有士夫，及為隨說流轉還滅士夫之相，起我語取。
For the sake of discriminating in speech the person who is said to perform karma and receive its fruit, and for the sake of speaking of the mark of the person who flows on or who ceases, the grasping at self-referential statement arises.
Desire-grasping serves the householder's ordinary pursuit and enjoyment of sense-pleasure; view-grasping serves the outsider debater's craving for reputation, whether attacking a rival's position or defending their own; precept-and-vow-grasping serves the pursuit of mundane concentration through wrongly adopted ascetic conduct, all the way up to the formless realm's highest absorption; and self-statement-grasping serves the need to speak of a doer of karma, a receiver of its fruit, or a person who flows on or ceases in birth-and-death — the same false "person" the treatise has refuted at length across earlier sections of this fascicle. With this, the marks of grasping (取行相) is closed entirely.
79. Section: The Establishment of Grasping — Its Basis in the Two Classes
Such as these four graspings depend on two classes: that is, the household class who enjoy sensual desire, and the renunciant class within the wrongly-taught dharma and discipline.
如是四取依於二品，謂受用欲諸在家品，及惡說法毗奈耶中諸出家品。
Such as these four graspings depend on two classes: that is, the household class who enjoy sensual desire, and the renunciant class within the wrongly-taught dharma and discipline.
The establishment of grasping (取建立) opens, restating the two-class basis already named: householders enjoying sense-pleasure account primarily for desire-grasping, while outsider renunciants within a wrongly-taught path account for the other three.
80. Section: Distinguishing This Teaching — Why the Buddha's Own Disciples Are Not Classed Under the Four Graspings
Since the World-Honored Buddha himself constantly proclaims: I am the great teacher of the true treatise on fully knowing and eternally cutting off every grasping — therefore, for one who has vowed to practice within this dharma, even though affliction still remains in the body at the breaking-up of life, one does not, on that account, classify such a person under these graspings.
由佛世尊每自稱言：我為諸取遍知、永斷正論大師。故於此法誓修行者，雖帶煩惱身壞命終，而不於彼建立諸取。
Since the World-Honored Buddha himself constantly proclaims: I am the great teacher of the true treatise on fully knowing and eternally cutting off every grasping — therefore, for one who has vowed to practice within this dharma, even though affliction still remains in the body at the breaking-up of life, one does not, on that account, classify such a person under these graspings.
Because the Buddha's own teaching is itself the treatise on fully knowing and cutting off every grasping, a disciple sincerely practicing within it — even one who dies with some affliction yet unresolved — is on an entirely different footing from the four graspings described here, which characterize the householder's and the outsider's paths, not the inner teaching's own.
81. Section: Why the Buddha's Disciples Are Excepted, Explained
Why is this? They have gone forth having no regard or attachment left toward the desires, and have no clinging toward view, precept-and-vow, or self-referential statement.
所以者何？
Why is this?
彼於諸欲無所顧戀而出家故，於見、戒禁及以我語無執受故。
They have gone forth having no regard or attachment left toward the desires, and have no clinging toward view, precept-and-vow, or self-referential statement.
A genuine renunciant within the Buddha's teaching has left desire behind to go forth at all; holds right view rather than wrong view; follows precepts joined with wholesome dharma, never an outsider's arbitrary ascetic rule; and, knowing non-self even before full attainment, never truly asserts a self in the way the four graspings require.
82. Section: The Basis Explained Further — Two Kinds of Outsider, and Self-Statement Common to Both Classes
Those of wrongly-taught dharma have two distinctions: first, those who repeatedly generate hostile contention over view and craving; second, those able to enter mundane concentration. Relying on those who repeatedly generate hostile contention over view and craving, view-grasping is established; relying on those able to enter mundane concentration, precept-and-vow-grasping is established. The two classes together serve as the basis for clinging to self-referential statement; therefore, relying on both classes together, self-statement-grasping is established.
惡說法者有二差別。一、於見愛展轉發起怨諍論者，二、能證入世間定者。
Those of wrongly-taught dharma have two distinctions: first, those who repeatedly generate hostile contention over view and craving; second, those able to enter mundane concentration.
依於見愛展轉發起怨諍論者，建立見取；依能證入世間定者，立戒禁取。
Relying on those who repeatedly generate hostile contention over view and craving, view-grasping is established; relying on those able to enter mundane concentration, precept-and-vow-grasping is established.
二品為依，執著我語，故依俱品立我語取。
The two classes together serve as the basis for clinging to self-referential statement; therefore, relying on both classes together, self-statement-grasping is established.
Debate-prone outsiders, attached to their own school's view, generate view-grasping; outsiders who attain mundane concentration through arbitrary ascetic rules generate precept-and-vow-grasping; and self-statement-grasping, unlike the other three, belongs to both householders and outsider renunciants alike, since neither understands non-self.
83. Section: The Name "View" Explained — the Sixty-Two Wrong Views Recapped
Among these, view is the sixty-two, as before, one should know.
此中見者，謂六十二，如前應知。
Among these, view is the sixty-two, as before, one should know.
Rooted in self-view, the sixty-two divide into two halves by time-frame: eighteen views computing a self in the prior life (four eternalist theories, four partial-eternalist theories, two no-cause theories, four finite-or-infinite theories, four theories of confused evasion), and forty-four computing a self in the future life (sixteen theories of a percipient self, eight of a non-percipient self, eight of a neither-percipient-nor-non-percipient self, seven annihilationist theories, five present-life-nirvāṇa theories).
84. Section: "Precept-and-Vow" and "Self-Referential Statement" Explained, Closing the Two-Class Basis Entirely
What is upheld in body and speech, following a wrongly discriminated view, is named "precept"; the dress, food, and deportment adopted in accordance with this is named "vow." Speaking of self through affirming its truth and asserting its abiding is named self-referential statement. Grasping that there is a real substance is named affirming its truth; grasping that it can be provisionally designated is named asserting its abiding.
邪分別見之所受持身護、語護，說名為戒；隨此所受形服、飲食、威儀行相，說名為禁。
What is upheld in body and speech, following a wrongly discriminated view, is named "precept"; the dress, food, and deportment adopted in accordance with this is named "vow."
諦故、住故，論說有我，名為我語。
Speaking of self through affirming its truth and asserting its abiding is named self-referential statement.
執有實物，說名諦故；執可安立，說名住故。
Grasping that there is a real substance is named affirming its truth; grasping that it can be provisionally designated is named asserting its abiding.
Precept is the restraint of body and speech that a wrong view prescribes; vow is the further dress, diet, and outward conduct built on top of it — the bodily analogue of a wrong-view's rules. Self-referential statement itself works in two steps: first grasping that a real, substantial "I" exists at all, then further grasping that this substance can be named and spoken of — the two together constitute clinging to a self in speech. With this, the two-class basis (約二品辨) is closed entirely.
85. Section: The Four Graspings Matched to Their Craving-Condition, Closing "The Four Graspings" Entirely
Further, among these, desire-craving as condition establishes desire-grasping; relying on intellectual theorizing, craving for gain, honor, and the rest as condition establishes view-grasping; concentration-craving as condition establishes precept-and-vow-grasping; craving for existence or non-existence as condition establishes self-statement-grasping.
又於此中，欲愛為緣，建立欲取；依止智論，利養恭敬等愛為緣，建立見取；定愛為緣，立戒禁取；有無有愛為緣，立我語取。
Further, among these, desire-craving as condition establishes desire-grasping; relying on intellectual theorizing, craving for gain, honor, and the rest as condition establishes view-grasping; concentration-craving as condition establishes precept-and-vow-grasping; craving for existence or non-existence as condition establishes self-statement-grasping.
A second, complementary lens on the same four graspings: desire-grasping traces to craving for the objects and matters of sensual desire; view-grasping traces to craving for gain and honor bound up with clever-sounding theory; precept-and-vow-grasping traces to craving for concentration itself; and self-statement-grasping traces to craving for existence (the eternalist's view) or for non-existence (the annihilationist's). With this, the four graspings (四取), the ninth of 廣說煩惱's sixteen divisions, is closed entirely.
86. Section: The Four Bonds, Established Only Among Outsiders, Closed Entirely
Further, one should know the four bonds are established relying solely on the outsiders' own distinctions, as before.
復次，當知四繫，唯依外道差別建立，如前應知。
Further, one should know the four bonds are established relying solely on the outsiders' own distinctions, as before.
The four bonds (四繫), the tenth of 廣說煩惱's sixteen divisions: the craving-body-bond, aversion-body-bond, precept-and-vow-grasping-body-bond, and this-is-truly-so-grasping-body-bond (also called the self-view-body-bond) — so named because each binds the mind to form, name, destination, or the object one dwells on, guaranteeing a body in the next existence. Craving binds through attachment to desire's objects; aversion, specific to the desire realm, prevents escape from it; precept-and-vow-grasping spans all three realms, found among concentration-seeking outsiders and desire-realm beings alike; and self-view-grasping binds through the affliction and karma that self-view itself continually breeds. With this, the four bonds is closed entirely.
87. Section: Establishing the Five Hindrances Begins — Violating Five Matters
Further, one should know the five hindrances' distinctions are established by violating five matters. First, because one is swept along by the household class's objects of desire, violating the noble teaching, greed-hindrance is established. Second, because one cannot bear the correction, expulsion, or admonishment of fellow practitioners, violating every dharma that should be cherished, aversion-hindrance is established. Third, because one violates the factor of calming, torpor-and-sleepiness-hindrance is established.
復次，違背五處，當知建立五蓋差別。
Further, one should know the five hindrances' distinctions are established by violating five matters.
一、為在家諸欲境界所漂淪故，違背聖教，立貪欲蓋。
First, because one is swept along by the household class's objects of desire, violating the noble teaching, greed-hindrance is established.
二、不堪忍諸同法者訶諫、驅擯、教誡等故，違背所有可愛樂法，立瞋恚蓋。
Second, because one cannot bear the correction, expulsion, or admonishment of fellow practitioners, violating every dharma that should be cherished, aversion-hindrance is established.
三、由違背奢摩他故，立惛沈睡眠蓋。
Third, because one violates the factor of calming, torpor-and-sleepiness-hindrance is established.
Establishing the five hindrances (五蓋建立), the eleventh of 廣說煩惱's sixteen divisions, opens — a fresh angle on the five hindrances already defined earlier, now framed as what results from violating five specific matters. Household desire violates the teaching itself; intolerance of a fellow practitioner's correction violates the harmony that should be cherished among companions; and violating the very factor of calming breeds torpor and sleepiness.
88. Section: The Remaining Two Hindrances, Closing "Establishing the Five Hindrances" Entirely
Fourth, because one violates the factor of insight, restlessness-and-remorse-hindrance is established. Fifth, because one violates undistorted discernment in discussing the dharma, and the resolve toward the great teacher's noble teaching and nirvāṇa gained through careful examination of every dharma, doubt-hindrance is established.
四、由違背毗鉢舍那故，立掉舉惡作蓋。
Fourth, because one violates the factor of insight, restlessness-and-remorse-hindrance is established.
五、由違背於法論議無倒決擇、審察諸法大師聖教涅槃勝解故，建立疑蓋。
Fifth, because one violates undistorted discernment in discussing the dharma, and the resolve toward the great teacher's noble teaching and nirvāṇa gained through careful examination of every dharma, doubt-hindrance is established.
Restlessness-and-remorse violates insight's careful discernment through an unsettled mind; doubt violates a settled resolve toward the teaching itself. The Decisions further classify these: restlessness-and-remorse specifically obstructs calming, torpor-and-sleepiness specifically obstructs insight, while greed and aversion obstruct both. With this, establishing the five hindrances (五蓋建立), the eleventh of 廣說煩惱's sixteen divisions, is closed entirely.
89. Section: Stumps, Closed Entirely
Further, whether entangled by the entanglement of craving, aversion, and delusion, or followed by their latent tendency, the mind is unyielding, extremely benighted, and works decline and loss upon the attainment of one's own good — this is named stumps.
復次，若貪瞋癡纏所纏故，或彼隨眠所隨眠故，心不調柔，心極愚昧，於得自義能作衰損，故名株杌。
Further, whether entangled by the entanglement of craving, aversion, and delusion, or followed by their latent tendency, the mind is unyielding, extremely benighted, and works decline and loss upon the attainment of one's own good — this is named stumps.
Stumps (株杌), the twelfth of 廣說煩惱's sixteen divisions, likens affliction to the stumps and roots left in a field, ruining what should be a good harvest — rendering body and mind incapable, like salt-poisoned soil unfit for planting. With this, stumps is closed entirely.
90. Section: The Three Defilements — Greed, Aversion, and Delusion, Closed Entirely
Further, greed arising toward a base, inferior object is named the defilement of greed. Aversion arising toward an object not warranting aversion is named the defilement of aversion. Delusion arising regarding a matter so plainly evident that even a fool could understand it is named the defilement of delusion.
復次，於弊下境所起貪欲，名為貪垢。
Further, greed arising toward a base, inferior object is named the defilement of greed.
於不應瞋所緣境事所起瞋恚，名為瞋垢。
Aversion arising toward an object not warranting aversion is named the defilement of aversion.
於極顯現、愚癡眾生尚能了事所起愚癡，名為癡垢。
Delusion arising regarding a matter so plainly evident that even a fool could understand it is named the defilement of delusion.
The three defilements (三垢), the thirteenth of 廣說煩惱's sixteen divisions, take defilement's own nature as taintedness itself. Aversion toward an unwarranted object is distinguished from its close relative harm (害) — aversion arising toward what genuinely warrants a response, harm arising with no such warrant at all, driven by a complete absence of compassion. With this, the three defilements is closed entirely.
91. Section: Scorching Harm, Closed Entirely
Further, if craving, aversion, and delusion manifest repeatedly, constantly overflowing, scorching body and mind and bringing extreme decline and loss, this is named scorching harm.
復次，若貪瞋癡數數現行，恆常流溢，燒惱身心，極為衰損，說名燒害。
Further, if craving, aversion, and delusion manifest repeatedly, constantly overflowing, scorching body and mind and bringing extreme decline and loss, this is named scorching harm.
Scorching harm (燒害), the fourteenth of 廣說煩惱's sixteen divisions — the Grounds gloss the two characters separately: "scorching" for how affliction leaves one perpetually lacking what one desires; "harm" for its constant capacity to injure. With this, scorching harm is closed entirely.
92. Section: The Arrow, Closed Entirely
Further, if craving, aversion, and delusion are far removed from shame and conscience, then, being without shame or conscience, they proceed uninterrupted in one direction, unable to be restrained, certain to cause injury — this is named the arrow.
復次，若貪瞋癡遠離慚愧，無慚愧故，一向無間，不可制伏，定為傷損，說名為箭。
Further, if craving, aversion, and delusion are far removed from shame and conscience, then, being without shame or conscience, they proceed uninterrupted in one direction, unable to be restrained, certain to cause injury — this is named the arrow.
The arrow (箭), the fifteenth of 廣說煩惱's sixteen divisions — like a loosed arrow that cannot be called back once it flies, affliction unchecked by any shame breeds unbroken evil conduct and precept-breaking until it wounds. With this, the arrow is closed entirely.
93. Section: Possession, Closing "Broadly Explaining Affliction" — All Sixteen Divisions — Entirely
Further, if craving, aversion, and delusion are intermixed with some shame and conscience, then, because they are continuous rather than momentary, they can be restrained — this is named possession, carrying the meaning of the extreme baseness and defilement subsumed under the bonds.
復次，若貪瞋癡慚愧間雜，由相續故非剎那故，有可制伏，說名所有，是繫所攝極下穢義。
Further, if craving, aversion, and delusion are intermixed with some shame and conscience, then, because they are continuous rather than momentary, they can be restrained — this is named possession, carrying the meaning of the extreme baseness and defilement subsumed under the bonds.
Possession (所有), the sixteenth and final division: unlike the arrow's unchecked momentum, affliction mixed with some remaining shame and conscience is continuous rather than instantaneous, and so remains restrainable — the craving-bond corresponds to the possession of craving, the aversion-bond to the possession of aversion, and the remaining two bonds to the possession of delusion. Sūtra 58 asks the Buddha how to observe past, present, and future so as to swiftly exhaust the contaminants; sūtras 59 through 74 repeat the identical structure, each substituting a different affliction-category in place of "exhausting the contaminants" — successively: all fetters (three), all bonds (three), all proclivities (ten), all secondary afflictions (the full fifty-three, combining the forty-eight just detailed with five more), all nine fetters, all four floods, all four yokes, all four graspings, the contact conjoined with ignorance, all five hindrances, all eight entanglements, all three defilements, all three cravings, the three of burning/view/possession, transforming wrong view into right view, and transforming ignorance into wisdom — sixteen sūtras in all, each illuminated by this treatise's corresponding division. With this, broadly explaining affliction (廣說煩惱) — the seventh of establishing's (安立攝) eight sub-topics, unfolding across all sixteen of its divisions (three contaminants, nine fetters, three bonds, seven latent tendencies, forty-eight secondary afflictions, entanglement, four floods, the yoke, four graspings, four bonds, the five hindrances' establishment, stumps, three defilements, scorching harm, the arrow, and possession) — is closed entirely.
94. Section: Broadly Explaining Karma Begins — Evil Conduct in Body, Speech, and Mind
Further, every unwholesome bodily karma is named evil conduct. As is said of bodily karma, one should know verbal karma and mental karma are likewise.
復次，一切不善身業名為惡行。
Further, every unwholesome bodily karma is named evil conduct.
如說身業，語業、意業，當知亦爾。
As is said of bodily karma, one should know verbal karma and mental karma are likewise.
Broadly explaining karma (廣說業) — the eighth and final sub-topic of establishing (安立攝) — opens, unfolding through karmic defilement (業雜染) first. Karma's own nature is intention (volition-as-thought) preceding action; unwholesome bodily karma is killing, stealing, and sexual misconduct; unwholesome verbal karma is lying, divisive speech, harsh speech, and idle chatter; unwholesome mental karma is greed, aversion, and wrong view — all together named evil conduct.
95. Section: Why Named "Evil Conduct," and What This Displays, Closing "Explaining the Substance and Meaning" Entirely
Because this evil karma manifests repeatedly, one is thereby either already following toward the evil destinies, or will in the future follow toward them, or is presently following toward them — therefore it is said to be named evil conduct. By this, the meaning of karmic defilement is displayed; the meaning of afflictive defilement has already been made clear before.
由此惡業數現行故，於諸惡趣或已隨得、或當隨得、或現隨得，是故說彼名為惡行。
Because this evil karma manifests repeatedly, one is thereby either already following toward the evil destinies, or will in the future follow toward them, or is presently following toward them — therefore it is said to be named evil conduct.
由此示現業雜染義。煩惱雜染前已顯了。
By this, the meaning of karmic defilement is displayed; the meaning of afflictive defilement has already been made clear before.
Evil conduct is so named because its repeated practice guarantees a connection to the evil destinies — whether that connection is presently only a latent seed (the coarse burden already planted), a future fruit yet to ripen, or a fruit already being experienced now. Sincere repentance can keep such karma from increasing further, so it need not inevitably lead to the evil destinies. With this, explaining the substance and meaning (釋體義) of evil conduct is closed entirely.
96. Section: Distinguishing the Establishment Begins — Two Theories of Karmic Defilement
Further, there are two theories establishing karmic defilement: first, the wrong theory; second, the correct theory.
復次，有二安立業雜染論。一者、邪論，二者、正論。
Further, there are two theories establishing karmic defilement: first, the wrong theory; second, the correct theory.
Distinguishing the establishment (辨安立) opens: the outsiders' wrong theory of karma will be contrasted with the correct theory the Buddha teaches.
97. Section: The Wrong Theory Stated and Refuted, Closed Entirely
Speaking of the wrong theory: it is such a claim as this — if there is deliberate intention, then whatever unwholesome karma is thereby created will, in every case, definitely result in rebirth in an evil destiny. This theory then slanders the possibility that cultivating the holy life can attain nirvāṇa. Why is this? It is not easy to find any class of sentient being who, in the present life, is entirely without deliberately created unwholesome karma — how much more so across other lives. If such karma definitely draws forth an evil destiny, then there could be no liberation to be attained at all. Therefore, one should know, this is the wrong theory.
言邪論者，謂如是說：若有故思，凡所造作諸不善業，一切決定當受惡趣。
Speaking of the wrong theory: it is such a claim as this — if there is deliberate intention, then whatever unwholesome karma is thereby created will, in every case, definitely result in rebirth in an evil destiny.
此論便謗修行梵行能證涅槃。
This theory then slanders the possibility that cultivating the holy life can attain nirvāṇa.
何以故？
Why is this?
諸有情類不易可得，於現法中無有故思造不善業，況在餘生。若彼決定感惡趣者，便應無有解脫可得。
It is not easy to find any class of sentient being who, in the present life, is entirely without deliberately created unwholesome karma — how much more so across other lives. If such karma definitely draws forth an evil destiny, then there could be no liberation to be attained at all.
是故當知此為邪論。
Therefore, one should know, this is the wrong theory.
Since every ordinary being's mind, still bound by innate self- and dharma-grasping, is rarely if ever free of some deliberate unwholesome intention, a theory that treats such karma as inevitably fatal to liberation would leave no one capable of ever attaining it — refuting itself. With this, the wrong theory (邪論) is closed entirely.
98. Section: The Correct Theory Begins — Karma Both Performed and Increased
If it is said thus: whoever deliberately creates unwholesome karma, and this karma is both performed and increased, will definitely, in the future, undergo the ripening of an undesirable, evil destiny —
若如是說：諸有故思造不善業，此業亦作亦增長者，定於當來受不可愛惡趣異熟。
If it is said thus: whoever deliberately creates unwholesome karma, and this karma is both performed and increased, will definitely, in the future, undergo the ripening of an undesirable, evil destiny —
The correct theory (正論) opens, distinguishing karma merely performed from karma performed and repeatedly reinforced through continued deliberation — only the latter, "increased" karma, is said to definitely bear an evil-destiny fruit. Three conditions together carry one to the evil destinies: cultivating desire-realm affliction intensely, earnestly, and without interruption while seeing no fault in it; using that affliction as the basis for evil conduct in body, speech, and mind, both performed and increased; and thereby cutting off one's own wholesome qualities while adopting unwholesome ones.
99. Section: Karma Performed but Not Increased — Its Ripening Explained
If there is karma performed but not increased, then, relying on this or that feeling-conditioned-by-dharma as its basis, whatever is created may be either pleasant or painful; at the very time it is created, in the present life, this karma is definitely conditioned either toward pleasant feeling or toward painful feeling.
若有雖作不增長者，彼彼法受為依止故，諸所造作或樂、或苦，當於造時，於現法中，此業決定或順樂受、或順苦受。
If there is karma performed but not increased, then, relying on this or that feeling-conditioned-by-dharma as its basis, whatever is created may be either pleasant or painful; at the very time it is created, in the present life, this karma is definitely conditioned either toward pleasant feeling or toward painful feeling.
What determines a future pleasant or painful ripening is the wholesome or unwholesome nature of the karma itself — not the feeling that happened to accompany its performance. Four combinations illustrate this: joy now in creating the ten unwholesome acts, but suffering later (an evil-destiny ripening); suffering now in forcing oneself through the ten wholesome acts, but joy later; joy now and joy later, when wholesome practice is itself joyful; and suffering now and suffering later, when unwholesome acts are performed with a troubled conscience. The Compendium of Abhidharma details further: joy-accompanied karma may itself be wholesome (yielding joy), unwholesome (yielding suffering despite present ease — as with the wealthy who still commit the ten evils), or neutral (yielding a neutral ripening, as with a skilled but morally indifferent craft); suffering-accompanied karma follows the identical three-way pattern — wholesome practice pursued with great difficulty by the strongly afflicted still yields a good rebirth; wrong ascetic practice pursued with real hardship still yields suffering; neutral karma performed painfully still yields a neutral result.
100. Section: Repentance Distinguished — Its Absence and Its Presence
Whoever, having created such karma, has no repentance and does not cultivate its antidote — for such a person, whether this karma is further increased or not increased, though it is definitely conditioned toward ripening in the present life, it is turned instead to ripen as conditioned toward the evil destinies, and in the present life is able to obstruct liberation. Whoever, having created such karma, generates repentance and cultivates its antidote — for such a person, whether this karma is not increased or is further increased, though it is conditioned toward ripening in the evil destinies, it is turned instead to ripen as conditioned in the present life, and does not obstruct liberation.
諸有造作如是業已，若無追悔、不修對治補特伽羅，彼於此業若更增長、若不增長，此業雖定順現法受，亦轉令成順惡趣受，於現法中能障解脫。
Whoever, having created such karma, has no repentance and does not cultivate its antidote — for such a person, whether this karma is further increased or not increased, though it is definitely conditioned toward ripening in the present life, it is turned instead to ripen as conditioned toward the evil destinies, and in the present life is able to obstruct liberation.
諸有造作如是業已，若生追悔、修習對治補特伽羅，彼於此業若不增長、若更增長，此業雖是順惡趣受，亦轉令成順現法受，不障解脫。
Whoever, having created such karma, generates repentance and cultivates its antidote — for such a person, whether this karma is not increased or is further increased, though it is conditioned toward ripening in the evil destinies, it is turned instead to ripen as conditioned in the present life, and does not obstruct liberation.
Karma is not fixed but transformable: unrepented, an otherwise light present-life ripening can worsen into a heavy future evil-destiny fruit that blocks liberation now; genuinely repented and countered through practice, an otherwise heavy evil-destiny-bound karma can lighten into a mild present-life ripening — "a heavy offense lightly repaid" — that does not block liberation at all.
101. Section: The Correct Theory Confirmed, Closing "Distinguishing the Establishment" Entirely
Therefore this theory is not named a slander against the possibility that cultivating the holy life can attain nirvāṇa; one should know this theory is the correct theory.
是故此論，不名誹謗修習梵行能證涅槃。當知此論是為正論。
Therefore this theory is not named a slander against the possibility that cultivating the holy life can attain nirvāṇa; one should know this theory is the correct theory.
Because karma's ripening can be transformed through repentance and antidote, liberation always remains genuinely possible — unlike the wrong theory's rigid determinism. With this, distinguishing the establishment (辨安立) — the wrong theory and the correct theory of karmic defilement — is closed entirely.
102. Section: Common to Every Kind of Karma Begins — the Antidote's Presence or Absence
Further, if one lacks the ten kinds of antidote, one is defiled by karmic defilement; if one meets with these ten, one attains purity.
復次，若有闕於十種對治，為業雜染之所染汙；若有會遇如是十種，便得清淨。
Further, if one lacks the ten kinds of antidote, one is defiled by karmic defilement; if one meets with these ten, one attains purity.
Common to every kind of karma (通諸業攝) opens with its first matter, the antidote (明對治): possessing or lacking ten specific antidotes determines whether one remains defiled by karmic defilement or attains purity from it.
103. Section: The Ten Kinds of Antidote Named
First, by such an antidote, though karma is performed, it is not increased, and so, with respect to the future, comes to an indefinite ripening. Second, by such an antidote, though not yet eternally cut off, it is no longer received. Third, by such an antidote, it is eternally cut off, freed from its binding. Fourth, guarding the gates of the faculties, one skillfully cultivates the body, wishing to cultivate the surpassing training in precepts. Fifth, having cultivated the surpassing training in precepts, one wishes to cultivate the surpassing training in mind. Sixth, having cultivated the surpassing training in mind, one wishes to cultivate the surpassing training in wisdom. Seventh, having cultivated the surpassing training in wisdom, one cuts off every contaminant. Eighth, cultivating with keen resolve. Ninth, cultivating over a long time. Tenth, cultivating the antidote through boundless approaches.
一者、若由如是對治，雖有作業，而無增長，彼望當來成不定受。二者、若由如是對治，雖未永斷而更不受。三者、若由如是對治，永斷離繫。四者、守護諸根門故，善修其身，為欲修習增上戒學。五者、修習增上戒已，為欲修習增上心學。六者、修習增上心已，為欲修習增上慧學。七者、修習增上慧已，為斷諸漏。八者、猛利意樂修習。九者、長時修習。十者、無量門對治修習。
First, by such an antidote, though karma is performed, it is not increased, and so, with respect to the future, comes to an indefinite ripening. Second, by such an antidote, though not yet eternally cut off, it is no longer received. Third, by such an antidote, it is eternally cut off, freed from its binding. Fourth, guarding the gates of the faculties, one skillfully cultivates the body, wishing to cultivate the surpassing training in precepts. Fifth, having cultivated the surpassing training in precepts, one wishes to cultivate the surpassing training in mind. Sixth, having cultivated the surpassing training in mind, one wishes to cultivate the surpassing training in wisdom. Seventh, having cultivated the surpassing training in wisdom, one cuts off every contaminant. Eighth, cultivating with keen resolve. Ninth, cultivating over a long time. Tenth, cultivating the antidote through boundless approaches.
The ten antidotes fall into three natural groups: the first three describe the antidote's own escalating power over karma itself — first preventing its increase, then preventing its further ripening at all, then eternally severing it; the next four trace the threefold training's own sequence — precepts, concentration, and wisdom, culminating in the exhaustion of every contaminant; and the last three describe the manner of cultivation itself — with keen resolve, over a long time, and through boundless approaches.
104. Section: Defilement and Purity Concluded, Closing "The Antidote" Entirely
If one does not meet with these ten kinds of antidote to karma, one is defiled by karmic defilement; contrary to this, one should know, is purity.
若有不會如是十種業對治者，為業雜染之所染汙；與此相違，當知清淨。
If one does not meet with these ten kinds of antidote to karma, one is defiled by karmic defilement; contrary to this, one should know, is purity.
Even wholesome karma performed without the uncontaminated wisdom of the Buddhadharma remains bound up with self-grasping and so still carries one to a merely human or heavenly rebirth — hence the need for the threefold training pursued with keen resolve, over long duration, and through boundless approaches, to reach true purification. With this, the antidote (明對治) is closed entirely.
105. Section: Distinguishing Proper Dwelling Begins — Two Questions Posed
Further, in the present life, one who dwells without properly guarding bodily, verbal, and mental karma causes the unwholesome karma previously created to increase further, bringing defilement in the future life. One who dwells properly guarding bodily, verbal, and mental karma is not defiled. What is it to dwell in the present life without properly guarding bodily, verbal, and mental karma? What is it to dwell properly guarding bodily, verbal, and mental karma?
復次，於現法中，不善防護身語意業而住者，彼先造作惡不善業亦令增長，於當來世令其雜染。若善防護身語意業而住者，彼不雜染。
Further, in the present life, one who dwells without properly guarding bodily, verbal, and mental karma causes the unwholesome karma previously created to increase further, bringing defilement in the future life. One who dwells properly guarding bodily, verbal, and mental karma is not defiled.
云何於現法中，不善防護身語意業而住？云何善防護身語意業而住？
What is it to dwell in the present life without properly guarding bodily, verbal, and mental karma? What is it to dwell properly guarding bodily, verbal, and mental karma?
Distinguishing proper dwelling (辨安住), the second matter under common to every kind of karma, opens with these two contrasting questions.
106. Section: Not Properly Guarded Dwelling Begins — Its Kind Explained
Dwelling without properly guarding bodily, verbal, and mental karma: that is, as when someone is able to vow to be free of the entanglement that gives rise to unwholesome bodily, verbal, and mental karma, yet still gives rise to the ignorance conjoined with improper attention that is able to give rise to it, and still receives, learns, and follows wholesome bodily, verbal, and mental karma. By this cause and condition, in the present life, there is no difference in the affliction, the wrong desire and seeking, and the many sufferings thereby created.
不善防護身語意業而住者，謂如有一，於諸不善身語意業纏所發起，能誓遠離；然於能起不正作意相應無明，猶故發起。又於諸善身語意業受學隨轉。
Dwelling without properly guarding bodily, verbal, and mental karma: that is, as when someone is able to vow to be free of the entanglement that gives rise to unwholesome bodily, verbal, and mental karma, yet still gives rise to the ignorance conjoined with improper attention that is able to give rise to it, and still receives, learns, and follows wholesome bodily, verbal, and mental karma.
由此因緣，於現法中，於諸煩惱、邪欲尋求、所作眾苦無有差別。
By this cause and condition, in the present life, there is no difference in the affliction, the wrong desire and seeking, and the many sufferings thereby created.
Vowing outward restraint from unwholesome conduct is not enough if the root ignorance behind wrong intention remains unaddressed — even the merit-generating and unmoving karma (福行/不動行) built through faithfully following the Buddha's or a teacher's instructions still breeds future rebirth-linked defilement, since the underlying self-grasping is never actually cut.
107. Section: The Defilement This Breeds, Closing "Not Properly Guarded Dwelling" Entirely
Such a person, merely content with this vowed restraint, generates satisfaction with it, and in the present life does not arouse the noble path, nor realize nirvāṇa. Though dwelling with such guarding, in the present life temporarily not creating unwholesome karma, one is still bound by affliction's latent tendency and entanglement. Once life ends, future existence continues on; according to whatever body is received, defilement broadly arises again, conditioned by the prior karma.
彼唯即於此誓受遠離，便生喜足，於現法中不起聖道，不證涅槃。彼雖如是防護而住，於現法中暫時不作惡不善業，然為煩惱隨眠纏縛。既終歿已，後有續生；隨所受身，依先業緣廣起雜染。
Such a person, merely content with this vowed restraint, generates satisfaction with it, and in the present life does not arouse the noble path, nor realize nirvāṇa. Though dwelling with such guarding, in the present life temporarily not creating unwholesome karma, one is still bound by affliction's latent tendency and entanglement. Once life ends, future existence continues on; according to whatever body is received, defilement broadly arises again, conditioned by the prior karma.
The many sufferings of birth and the rest follow karma, and karma itself follows affliction and wrong desire as its cause and condition — displaying, in sequence, the three defilements of affliction, karma, and rebirth. Mere satisfaction with outward precept-keeping, without pursuing the noble path itself, leaves the deeper root untouched. With this, not properly guarded dwelling (不善防護) is closed entirely.
108. Section: Properly Guarded Dwelling Begins — Its Distinguishing Feature
One who dwells properly guarding bodily, verbal, and mental karma has this distinction: relying on that same vowed restraint, one creates no new karma; therefore, though old karma ripens, the moment it is touched, one is at once able to transform and expel it.
若善防護身語意業而住者，有此差別。謂此依彼誓受遠離，不造新業，故業雖熟，暫觸異熟尋能變吐。
One who dwells properly guarding bodily, verbal, and mental karma has this distinction: relying on that same vowed restraint, one creates no new karma; therefore, though old karma ripens, the moment it is touched, one is at once able to transform and expel it.
Properly guarded dwelling (善防護) opens: because no new karma is created, even the ripening of old karma is met and instantly transmuted rather than allowed to take root and spread.
109. Section: Accomplishing Proper Guarding — Not Content With Restraint Alone
Such a person does not generate satisfaction with this vowed restraint alone, and in the present life is able to arouse the noble path, and is also able to realize its fruit, nirvāṇa.
彼唯於此誓受遠離不生喜足，於現法中能起聖道，亦能證得彼果涅槃。
Such a person does not generate satisfaction with this vowed restraint alone, and in the present life is able to arouse the noble path, and is also able to realize its fruit, nirvāṇa.
Accomplishing proper guarded dwelling (成善護住) opens — unlike the merely restrained practitioner, this one presses further into cultivating concentration and wisdom, capable of realizing the noble path itself.
110. Section: The Two Kinds of Nirvāṇa Explained — With and Without Remainder
At that time, for as long as the sentient body continues, one constantly receives the various feelings brought about by prior karma. In the present life, this sentient body, up until the stage where the lifespan is not yet exhausted, continues constantly. Once the lifespan is exhausted, the sentient body is relinquished, and the life-faculty is no longer accomplished thereafter. By this cause and condition, consciousness and every feeling cease together, no longer continuing afterward — like a shadow-feeling together with the tree that is its consciousness, both entirely extinguished, so that nothing whatsoever can be designated.
彼於爾時，乃至有識身相續住，恆受先業所感諸受。於現法中，彼有識身，乃至壽量未滅盡位，常相續住。
At that time, for as long as the sentient body continues, one constantly receives the various feelings brought about by prior karma. In the present life, this sentient body, up until the stage where the lifespan is not yet exhausted, continues constantly.
壽量若盡，捨有識身，於後命根更不成就。由是因緣，識與一切諸受俱滅，後不相續，彼如影受與其識樹皆滅盡故，遍於一切不可施設。
Once the lifespan is exhausted, the sentient body is relinquished, and the life-faculty is no longer accomplished thereafter. By this cause and condition, consciousness and every feeling cease together, no longer continuing afterward — like a shadow-feeling together with the tree that is its consciousness, both entirely extinguished, so that nothing whatsoever can be designated.
Nirvāṇa with remainder is this life's continued body still receiving past karma's fruit, though no longer generating new affliction; nirvāṇa without remainder is what follows once the lifespan itself is exhausted — consciousness likened to a tree and feeling to its shadow, both vanishing together, so that no destination whatsoever, in any of the three realms and five destinies, can any longer be designated for the one who has attained it.
111. Section: Two Conditions Preventing Future Defilement, Closing "Freedom From Defilement" Entirely
At that time, by two causes and conditions, the karma previously created is unable to become a defilement in the future life: first, because affliction, which serves as its companion in bringing about defilement, is cut off without remainder; second, because, relying on this, the continued ripening of the formations that constitutes defilement is extinguished without remainder.
彼於爾時，由二因緣，先所作業於當來世不能為染。一、由煩惱為其助伴令雜染者無餘斷故；二、由依此諸行相續成熟雜染無餘滅故。
At that time, by two causes and conditions, the karma previously created is unable to become a defilement in the future life: first, because affliction, which serves as its companion in bringing about defilement, is cut off without remainder; second, because, relying on this, the continued ripening of the formations that constitutes defilement is extinguished without remainder.
The first condition is exhaustion-wisdom, eternally severing affliction's companionship with karma; the second is non-arising-wisdom, guaranteeing that the formations' continued ripening — the very engine of rebirth — can never resume. With this, freedom from defilement (由無雜染) is closed entirely.
112. Section: Attesting to Constant Abiding — the Six Kinds Explained
At that time, one's friendly, benevolent disposition toward all sentient beings continues without break, and so this is named a mind without grudge; because aversion toward whatever object is cut off, this is named a mind without hatred; because, through the increasing power of deeply seeing the danger in karmic ripening, one has vowed to depart from it, this is named a mind without defilement; because one has fully attained the noble path able to counter every defilement, this is named an undistorted, well-liberated mind. By these, one is fully able to attest to the six kinds of constant abiding.
彼於爾時，諸有情所善友意樂相續轉故，名無怨心；於彼所緣瞋恚斷故，名無恚心；於業異熟深見過患增上緣力誓遠離故，名無染心；已具獲得能對治彼諸聖道故，名無顛倒善解脫心。彼由如是，能具證得六種恆住。
At that time, one's friendly, benevolent disposition toward all sentient beings continues without break, and so this is named a mind without grudge; because aversion toward whatever object is cut off, this is named a mind without hatred; because, through the increasing power of deeply seeing the danger in karmic ripening, one has vowed to depart from it, this is named a mind without defilement; because one has fully attained the noble path able to counter every defilement, this is named an undistorted, well-liberated mind. By these, one is fully able to attest to the six kinds of constant abiding.
Attesting to constant abiding (由證恆住) opens: an arhat's six constant abidings mean that whatever the six senses encounter, the mind rests always in supreme equanimity, no longer stirred to craving or aversion — grounded in these four qualities of mind: free of grudge, free of hatred, free of defilement, and undistortedly, fully liberated.
113. Section: The Difference From Prior Dwelling Concluded, Closing "Distinguishing Proper Dwelling" Entirely
Whoever abides largely in this way, in the present life, though various evil, unwholesome karmic conditions may still intermingle in appearance, because of this very freedom, their conduct is wholly and consistently good. By this cause and condition, one should know this differs from the earlier guarded dwelling.
若有於彼多所住者，於現法中，雖有種種諸惡不善業緣間雜，由此遠離，一向成善。由是因緣，當知此與先防護住有其差別。
Whoever abides largely in this way, in the present life, though various evil, unwholesome karmic conditions may still intermingle in appearance, because of this very freedom, their conduct is wholly and consistently good. By this cause and condition, one should know this differs from the earlier guarded dwelling.
An arhat who has attained this undistorted, well-liberated mind can appear to encounter the residue of past unwholesome conditions, yet suffers only in body, never in mind — the decisive difference from the merely-restrained dwelling described earlier, which leaves the root of future defilement untouched. With this, distinguishing proper dwelling (辨安住), the second matter of common to every kind of karma, is closed entirely.
114. Section: Distinguishing Designations Begins — Positing Theories of Karmic Ripening
Further, one should know that, in positing theories of receiving karmic ripening, there are five kinds of mark that constitute defilement, and five kinds of mark that constitute freedom from defilement.
復次，當知施設領受業異熟論，由五種相成其雜染，由五種相成不雜染。
Further, one should know that, in positing theories of receiving karmic ripening, there are five kinds of mark that constitute defilement, and five kinds of mark that constitute freedom from defilement.
Distinguishing designations (辨施設), the third matter of common to every kind of karma, opens with theories of how karmic ripening is received — five marks distinguishing a defiled account from an undefiled one.
115. Section: The Five Defiling Marks Begin — Positing Wrong Cause and No Cause
What is named the five kinds of mark that constitute defilement? That is, positing the theory of wrong cause, and positing the theory of no cause, and positing wrong cause and no cause as having three faults.
云何名為由五種相成其雜染？
What is named the five kinds of mark that constitute defilement?
謂由施設惡因論故，亦由施設無因論故，及由施設惡因、無因有三過故。
That is, positing the theory of wrong cause, and positing the theory of no cause, and positing wrong cause and no cause as having three faults.
The first defiling mark posits life's origin in a wrong cause, such as creation by Brahmā; the second posits no cause at all for sentient existence — both wrong views, and, together, said to carry three faults still to be explained.
116. Section: Wrong Cause and No Cause Explained
Among these, positing the theory of wrong cause: that is, as when someone gives rise to such a view, and establishes such a theory — if there is a person, whatever is received is entirely brought about by a prior cause; or, likewise, is said to be brought about by such causes as a sovereign creator or a transforming power. Positing the theory of no cause: that is, as when someone gives rise to such a view, and establishes such a theory — if there is a person, whatever is received, one should know, is entirely without cause or condition.
此中施設惡因論者，謂如有一，起如是見，立如是論：若有士夫補特伽羅，諸所領受，一切皆是宿因所作。如是或謂自在、變化等因所作。
Among these, positing the theory of wrong cause: that is, as when someone gives rise to such a view, and establishes such a theory — if there is a person, whatever is received is entirely brought about by a prior cause; or, likewise, is said to be brought about by such causes as a sovereign creator or a transforming power.
施設無因論者，謂如有一，起如是見，立如是論：若有士夫補特伽羅，諸所領受，當知一切無因無緣。
Positing the theory of no cause: that is, as when someone gives rise to such a view, and establishes such a theory — if there is a person, whatever is received, one should know, is entirely without cause or condition.
The wrong-cause theory attributes all present experience either to karma from a prior life alone, or to a sovereign creator such as Īśvara or Brahmā; the no-cause theory denies any cause or condition at all. If everything is fixed by the past or by a controlling deity, present effort becomes meaningless, contradicting the plain fact that dharmas arise through causes and conditions.
117. Section: The Three Faults Asked About
Why is it that positing wrong cause and no cause has three faults?
云何施設惡因、無因有三種過？
Why is it that positing wrong cause and no cause has three faults?
The question is posed before the three faults — failing to account for unwholesome feeling, slandering diligent effort, and slandering right wisdom — are explained one by one.
118. Section: The First Fault Begins — Neither Past Karma Alone Nor Present Karma Alone Explains Unwholesome Feeling
That is, in the present life, unwholesome feelings accompanied by unwholesome karma — whether attributed to past-life karma as cause, or to present-life karma as cause — in either case involve a fault. If it is said that this feeling has past-life unwholesome karma as its cause, then there would be a case where, relying on past unwholesome karma accompanied by pleasant feeling, a present pleasant unwholesome feeling arises — using past unwholesome karma as the cause for this arising does not accord with reason. Why is this? It is not the case that past unwholesome karma, in the present life, brings about a pleasant ripening — this alone accords with correct reason.
謂現法中，不善俱行不善諸受，宿世業為因亦有過失，現法業為因亦有過失。
That is, in the present life, unwholesome feelings accompanied by unwholesome karma — whether attributed to past-life karma as cause, or to present-life karma as cause — in either case involve a fault.
若言此受宿世惡業以為因者，是則有一，依於不善諸樂法受，而有其樂不善受生，此用宿世諸不善業以為因生，不應道理。
If it is said that this feeling has past-life unwholesome karma as its cause, then there would be a case where, relying on past unwholesome karma accompanied by pleasant feeling, a present pleasant unwholesome feeling arises — using past unwholesome karma as the cause for this arising does not accord with reason.
何以故？非彼宿世諸不善業於現法中感樂異熟，應正道理。
Why is this? It is not the case that past unwholesome karma, in the present life, brings about a pleasant ripening — this alone accords with correct reason.
Karma's ripening follows its own wholesome or unwholesome nature, not the feeling that happened to accompany its creation; unwholesome karma, whatever feeling accompanied its performance, should properly ripen into suffering — so attributing a present pleasant feeling to past unwholesome karma, purely to excuse present enjoyment of wrongdoing as predetermined, does not hold up.
119. Section: Present Karma Alone Also Fails, Closing the First Fault Entirely
If it is said that this feeling uses present-life unwholesome karma as its cause, this then abandons one's own established theories of wrong cause and no cause — that whatever is received is entirely brought about by a prior cause, and so on at length. This is named the first fault.
若言此受用現法中惡業為因，是則退失自意所立諸惡因論及無因論，謂諸所受皆宿因作，乃至廣說。
If it is said that this feeling uses present-life unwholesome karma as its cause, this then abandons one's own established theories of wrong cause and no cause — that whatever is received is entirely brought about by a prior cause, and so on at length.
是名初過。
This is named the first fault.
To fall back on present karma as the cause of present feeling simply abandons the wrong-cause and no-cause theories the outsider set out to defend in the first place — a self-refutation. With this, failing to account for unwholesome feeling (諸不善受因不成過), the first fault, is closed entirely.
120. Section: The Second Fault — Slandering Diligent Effort, Closed Entirely
Further, if it is said that every unwholesome dharma uses past-life unwholesome karma as its cause, then it would definitely follow that every wholesome dharma likewise uses past-life wholesome dharma as its cause — and so every antidote to the unwholesome, and the diligent effort born together with wholesome practice, would become entirely useless. This is named the second fault.
又若說言：諸不善法皆用宿世惡業為因。是則決定所有善法，亦用宿世善法為因。如是所有不善對治，諸善加行俱生精進，皆成無用。如是名為第二過失。
Further, if it is said that every unwholesome dharma uses past-life unwholesome karma as its cause, then it would definitely follow that every wholesome dharma likewise uses past-life wholesome dharma as its cause — and so every antidote to the unwholesome, and the diligent effort born together with wholesome practice, would become entirely useless. This is named the second fault.
If wrong-cause theory is applied consistently, wholesome outcomes too must trace only to the past, leaving no room for present diligence to matter at all — slandering the very effort that makes the path possible. With this, slandering diligent effort (謗精進過), the second fault, is closed entirely.
121. Section: The Third Fault Begins — Slandering Right Wisdom, Two Challenges
Further, if there is presently no efficacy in human effort, then there should also be no careful, correct examination, relying on the wholesome or unwholesome, of what should and should not be done. Further, the wisdom of true reality would become useless — that is, the wisdom by which one knows, "this self should be transformed, this self should be accomplished." Because that transformation does not exist, this wisdom likewise does not exist; therefore the principle of true wisdom cannot be established.
又若現在無有士用，是則應無依善不善審正觀察是所應作、所不應作。
Further, if there is presently no efficacy in human effort, then there should also be no careful, correct examination, relying on the wholesome or unwholesome, of what should and should not be done.
又如實智應成無用。謂了知已，此我應轉、此我應成。
Further, the wisdom of true reality would become useless — that is, the wisdom by which one knows, "this self should be transformed, this self should be accomplished."
彼非有故，此亦非有，故如實智理不成就。
Because that transformation does not exist, this wisdom likewise does not exist; therefore the principle of true wisdom cannot be established.
If nothing done now has any power to change outcomes, careful discernment of right and wrong action becomes pointless, and even the wisdom that recognizes "affliction should be transformed away, purity should be accomplished" is useless, since under this view such transformation could never actually happen.
122. Section: The Third Fault's Consequences, and the Three Faults Summarized, Closing "The Five Defiling Marks" Entirely
Because wisdom cannot be accomplished, mindfulness does not abide; because mindfulness does not abide, there is no concentration; because there is no concentration, wrong speculation confuses the mind; because the mind is confused, one comes to admire and long for the faculties' pleasures that the fool approves of; and because one thereby obtains what the fool approves of and delights in, one abandons both the ascetic's own dharma and the ascetic's own theory. This is named the third fault. Stated briefly, there are three faults: the fault of failing to account for the causes of unwholesome feeling in the present life, the fault of slandering diligent effort, and the fault of slandering right wisdom.
智不成故，念不安住；念不住故，無三摩地；無有定故，不正尋思，令心迷亂；心迷亂故，便應欣慕愚夫同意所樂諸根；由彼獲得愚夫同意所樂法故，是則退失并沙門法及沙門論。
Because wisdom cannot be accomplished, mindfulness does not abide; because mindfulness does not abide, there is no concentration; because there is no concentration, wrong speculation confuses the mind; because the mind is confused, one comes to admire and long for the faculties' pleasures that the fool approves of; and because one thereby obtains what the fool approves of and delights in, one abandons both the ascetic's own dharma and the ascetic's own theory.
如是名為第三過失。
This is named the third fault.
若略說此，有三種過。謂現在世諸不善受因不成過、謗精進過、謗正智過。
Stated briefly, there are three faults: the fault of failing to account for the causes of unwholesome feeling in the present life, the fault of slandering diligent effort, and the fault of slandering right wisdom.
Once wisdom collapses, the whole path collapses in sequence — no mindfulness, no concentration, only confused wandering thought, ending in simple admiration for the fool's pursuit of pleasure and abandonment of the ascetic path altogether. Wrong-cause and no-cause theories together carry these three faults. With this, the five kinds of mark that constitute a defiled theory of karmic ripening (由五種相成其雜染) is closed entirely.
123. Section: The Undefiled Theory Begins — Five Marks Named
How is it that positing the theory of receiving every karmic ripening, by five kinds of mark, constitutes freedom from defilement? That is: who receives; by what one receives; how one receives; and, at the time of receiving, how defilement occurs and how purity occurs.
云何施設領受一切業異熟論，由五種相成不雜染？
How is it that positing the theory of receiving every karmic ripening, by five kinds of mark, constitutes freedom from defilement?
謂若能領受者，若由此領受，若如是領受，若領受時如是雜染、如是清淨。
That is: who receives; by what one receives; how one receives; and, at the time of receiving, how defilement occurs and how purity occurs.
Accomplishing freedom from defilement (成不雜染) opens with the correct, complete account of karmic ripening — a full and coherent alternative to the wrong-cause and no-cause theories just refuted.
124. Section: Who Receives, and By What One Receives
One should know that here, relying on the five grasping-aggregates, a provisionally-named person is posited as the receiver. This very provisional entity receives by means of the six contact-bases.
當知此中，依五取蘊，施設假名補特伽羅為領受者。
One should know that here, relying on the five grasping-aggregates, a provisionally-named person is posited as the receiver.
即此假者，由六觸處故能領受。
This very provisional entity receives by means of the six contact-bases.
Karmic ripening is received by no real self, only the provisionally-designated five grasping-aggregates, and received through the six sense-faculties, objects, and consciousnesses coming together as contact.
125. Section: How One Receives — the Sequence Through the Womb
In the mother's womb there are four distinctions: relying on what is formed from the great elements of the father's seed and mother's blood; appropriated by karma and affliction; a grasping consciousness continuing the link to rebirth; and the mother's womb's own cavity. By this, entry into the mother's womb is attained; next there is name-and-form, next the six bases, next contact, next feeling. In this sequence, receiving occurs.
於母胎中四種差別，謂依精血大種所造，諸業、煩惱之所攝受，結生相續有取之識，及母腹中所有孔穴。
In the mother's womb there are four distinctions: relying on what is formed from the great elements of the father's seed and mother's blood; appropriated by karma and affliction; a grasping consciousness continuing the link to rebirth; and the mother's womb's own cavity.
由如是故，得入母胎；次有名色，次有六處，次觸，次受。如是次第而有領受。
By this, entry into the mother's womb is attained; next there is name-and-form, next the six bases, next contact, next feeling. In this sequence, receiving occurs.
Entering the womb, the intermediate-state consciousness, carrying karma and affliction's seeds within the ālaya-consciousness, unites with the father's and mother's contributed elements; from this, name-and-form gradually develops, the six sense-faculties form, contact begins (even within the womb, per Mahāyāna teaching, though the śrāvaka tradition places it only after birth), and feeling follows — the same twelve-link sequence unfolding step by step to constitute a receiver of karmic fruit.
126. Section: When Receiving Occurs, Two Causes Together
Further, this very feeling uses present contact as its cause, and also uses past-life karma and the rest as its cause.
又即此受，亦用現在觸為其因，亦用宿世業等為因。
Further, this very feeling uses present contact as its cause, and also uses past-life karma and the rest as its cause.
Unlike the wrong-cause and no-cause theories, the correct theory holds both present contact and past karma together as causes of feeling — neither alone, but both in concert.
127. Section: The Defiled Path — Ignorance-Conditioned Contact Through Suffering, Closing "Subsumed Under Defilement" Entirely
If one has heard the wrong dharma, and unwise attention serves as cause and condition, then one is touched by the feeling born of ignorance-conditioned contact; feeling as condition, craving arises further; craving as condition, grasping arises further — up to the many distinctions of future birth, aging, death, and suffering. When one receives feelings born of ignorance-conditioned contact in this way, this is subsumed under the two truths of defilement.
彼若聽聞諸不正法、非理作意以為因緣，便觸無明觸所生受；受為緣故，復生於愛；愛為緣故，復生於取；乃至當來生老死等眾苦差別。
If one has heard the wrong dharma, and unwise attention serves as cause and condition, then one is touched by the feeling born of ignorance-conditioned contact; feeling as condition, craving arises further; craving as condition, grasping arises further — up to the many distinctions of future birth, aging, death, and suffering.
如是領受諸無明觸所生受時，便有雜染所攝二諦。
When one receives feelings born of ignorance-conditioned contact in this way, this is subsumed under the two truths of defilement.
The two truths of defilement here are suffering and its origin — hearing wrong teaching and attending unwisely sets the entire chain of craving, grasping, and future suffering in motion. With this, subsumed under defilement (雜染攝) is closed entirely.
128. Section: The Pure Path — Wisdom-Conditioned Contact, Closing "Accomplishing Freedom From Defilement" and "Positing Theories of Karmic Ripening" Entirely
Contrary to this, if one has heard the true dharma, and wise attention serves as cause and condition, then one is able to receive the various distinctions of feeling born of wisdom-conditioned contact. When one receives this feeling, this is subsumed under the two truths of purity.
與此相違，聽聞正法、如理作意為因緣故，便能領受明觸所生諸受差別。
Contrary to this, if one has heard the true dharma, and wise attention serves as cause and condition, then one is able to receive the various distinctions of feeling born of wisdom-conditioned contact.
受此受時，便有清淨所攝二諦。
When one receives this feeling, this is subsumed under the two truths of purity.
The two truths of purity are cessation and the path — hearing the true teaching and attending wisely lets every contact become a fresh confirmation of the truth of the emptiness of self and dharmas, ripening in due course into the noble path. With this, accomplishing freedom from defilement (成不雜染) — the five undefiled marks — is closed entirely, and with it, positing theories of receiving karmic ripening (施設領受業異熟論) is closed entirely.
129. Section: Positing the Faults and Merits of Karmic Conduct Begins — Two Faults of the Wrong Theory
Further, one should know that positing wrong karmic purity and wrong conduct carries two faults. What are the two? First, the fault of delaying inner realization; second, the fault of being mocked by others.
復次，當知施設邪業清淨及邪行中，有二過患。何等為二？一、內證稽留過患，二、他所譏毀過患。
Further, one should know that positing wrong karmic purity and wrong conduct carries two faults. What are the two? First, the fault of delaying inner realization; second, the fault of being mocked by others.
Positing the faults and merits of karmic conduct (施設業行過患勝利), the fourth matter of common to every kind of karma, opens — hearing wrong teaching delays the wisdom that could otherwise be realized directly, and clinging to a purity that shows no actual sign of purity invites ridicule from others.
130. Section: Positing Wrong Karmic Purity — a False Teacher's Claim
What is positing wrong karmic purity? That is, as when someone, truly not a great teacher, falsely discriminates and calls themselves a great teacher, proclaiming such a wrong theory: that every suffering received in the present life is entirely brought about by past-life causes.
云何施設邪業清淨？
What is positing wrong karmic purity?
謂如有一，實非大師，妄分別已，自稱大師。宣說如是邪施設論，謂現法中諸所受苦，一切皆是宿因所作。
That is, as when someone, truly not a great teacher, falsely discriminates and calls themselves a great teacher, proclaiming such a wrong theory: that every suffering received in the present life is entirely brought about by past-life causes.
A self-proclaimed teacher without genuine realization propounds the wrong theory already refuted above — that all present suffering derives solely from the past — reasserted here in the context of a specific false teaching on purification.
131. Section: The Outsider's View — Two Roles for Past Unwholesome Karma
Such a one sees past unwholesome karma as serving two causes: that is, present unwholesome karma is entirely drawn forth by habituation to past karma; and the suffering received is likewise created by that same past karma.
彼見宿世諸不善業為二種因，謂現法中諸不善業，皆是宿業串習所引；諸所受苦，亦是彼業之所造作。
Such a one sees past unwholesome karma as serving two causes: that is, present unwholesome karma is entirely drawn forth by habituation to past karma; and the suffering received is likewise created by that same past karma.
The false teacher's view assigns past unwholesome karma a double role — both generating present unwholesome habits and directly creating present suffering — the same deterministic error already dismantled in the wrong-cause theory above, now specifically framed as a claim about how "purification" is achieved.
132. Section: The Outsider's Ascetic Remedy and Its Claimed Culmination, Closing "Positing Wrong Karmic Purity" Entirely
By this cause and condition, one cultivates self-inflicted ascetic practice, so that the suffering-fruit drawn forth by past unwholesome karma is entirely purged and expelled, and one no longer creates future unwholesome karma. In the present life, one is also able to guard one's dwelling in body, speech, and mind, thereafter diligently cultivating wholly wholesome karma, so that unwholesome dharmas are transformed into the uncontaminated. By this cause and condition, unwholesome karma is exhausted; because that is exhausted, the many sufferings are likewise exhausted, and one attests to the ultimate limit of suffering.
由是因緣，修自苦行，令故惡業所招苦果皆悉變吐，更不造作當不善業。
By this cause and condition, one cultivates self-inflicted ascetic practice, so that the suffering-fruit drawn forth by past unwholesome karma is entirely purged and expelled, and one no longer creates future unwholesome karma.
於現法中，又能防護身語意住，後當勤修一向善業，令不善法轉成非漏。
In the present life, one is also able to guard one's dwelling in body, speech, and mind, thereafter diligently cultivating wholly wholesome karma, so that unwholesome dharmas are transformed into the uncontaminated.
由此因緣，不善業盡；由彼盡故，眾苦亦盡，證苦邊際。
By this cause and condition, unwholesome karma is exhausted; because that is exhausted, the many sufferings are likewise exhausted, and one attests to the ultimate limit of suffering.
The outsider ascetic's program: inflict suffering now to exhaust past karma's debt, guard conduct meanwhile, then cultivate wholesome karma to transform what remains — claiming this alone reaches the limit of suffering, without ever addressing the underlying affliction and ignorance the Buddhadharma identifies as suffering's true root, and so falling short of any genuine, ultimate purity. With this, positing wrong karmic purity (施設邪業清淨) is closed entirely.
133. Section: Wrong Conduct Begins — Baseless Faith From Not Understanding One's Own Karma
What is wrong conduct? That is, as when someone is unable to understand their own karmic defilement, unable to understand its antidote, and does not truly know the distinctions between what is realized at earlier and later stages. Having become foolish in this dharma, such a one gains a baseless faith in their own teacher, and falsely generates, in a place where no faith should arise, the resolve that this is truly the noble teaching.
云何邪行？
What is wrong conduct?
謂如有一，不能了知自業雜染，不能了知彼業對治，又於前後所證差別不如實知。彼成如是愚癡法故，於其師所得無根信，於非信處妄生真實聖教勝解。
That is, as when someone is unable to understand their own karmic defilement, unable to understand its antidote, and does not truly know the distinctions between what is realized at earlier and later stages. Having become foolish in this dharma, such a one gains a baseless faith in their own teacher, and falsely generates, in a place where no faith should arise, the resolve that this is truly the noble teaching.
Wrong conduct (邪行), the second matter under two faults, opens: unable to distinguish the stages of attainment or understand karma's true workings, a follower places baseless faith in a teacher's word alone, mistaking it for genuine noble teaching.
134. Section: Doubt Unresolved — Failing to Seek Out a Genuine Teacher
Having fallen into what is neither true nor reasonable, when this partisan wrong theory is overturned by another and its holder changes position, such a one does not give rise to doubt where doubt should arise, nor seek out a teacher to personally ask, in person: is this one able to give a correct answer, or not? Is this one able to resolve doubt, or not? Is this one omniscient, or not?
彼由墜墮非實非理，邪論朋黨他迴動時，於可疑處而不生疑，不尋求師躬往請問：為能正記，為不能記？為能淨疑，為不能淨？為一切智、非一切智？
Having fallen into what is neither true nor reasonable, when this partisan wrong theory is overturned by another and its holder changes position, such a one does not give rise to doubt where doubt should arise, nor seek out a teacher to personally ask, in person: is this one able to give a correct answer, or not? Is this one able to resolve doubt, or not? Is this one omniscient, or not?
Even when a wrong theory is publicly refuted and its proponent backpedals, the devoted follower still fails to question it, and fails to seek a genuinely qualified teacher who could resolve the matter.
135. Section: Doubt Persisting Forever — Since the Great Teacher Has Passed, Closing "Doubt Unresolved" Entirely
Since the great teacher has passed from the world, the doubtful matter is followed along without end. Why is this? While the great teacher dwelt in the world, he was able to resolve whether one was omniscient or not. Once the great teacher has passed into extinction, whom is there to ask? How can it be resolved?
大師去世，於所疑處畢竟隨轉。
Since the great teacher has passed from the world, the doubtful matter is followed along without end.
何以故？
Why is this?
大師住世，能為決了此一切智、非一切智。大師滅後，何所請問？云何決了？
While the great teacher dwelt in the world, he was able to resolve whether one was omniscient or not. Once the great teacher has passed into extinction, whom is there to ask? How can it be resolved?
Believing that only the Buddha in person could settle the matter, and that his passing leaves the question permanently unresolved, such a follower never realizes that the Buddha's own teaching, studied deeply, still carries the discerning wisdom needed to judge true from false. With this, doubt unresolved (疑不決了) is closed entirely.
136. Section: Wrong Conduct Named, Closed Entirely
This is named wrong conduct.
是名邪行。
This is named wrong conduct.
Unable to know one's own karmic defilement, its antidote, or the true distinctions among stages of attainment, such a follower places baseless faith in an unfounded teacher and lets doubt fester forever, believing no one remains capable of resolving it. With this, wrong conduct (邪行) is closed entirely.
137. Section: The Two Faults Begin — Why Positing This Purity Is Unreasonable
By what cause and condition should one know that positing karmic purity in this way does not accord with reason?
何緣應知，如是施設令業清淨，不應道理？
By what cause and condition should one know that positing karmic purity in this way does not accord with reason?
The two faults (二種過患), the third matter of positing the faults and merits of karmic conduct, opens with the first fault, delaying inner realization (內證稽留過患) — the question that will drive the refutation of the ascetic's claim to purify karma through self-inflicted suffering.
138. Section: Two Reasons It Is Unreasonable, Named
By two causes: that it does not accord with reason that such ascetic suffering is brought about by past causes; and that it does not accord with reason that this is able to exhaust past unwholesome karma.
由二緣故，謂彼苦行宿因所作不應理故，由此能盡宿不善業不應理故。
By two causes: that it does not accord with reason that such ascetic suffering is brought about by past causes; and that it does not accord with reason that this is able to exhaust past unwholesome karma.
Two distinct claims of the ascetic theory are to be refuted in turn: first, that the pain of asceticism is itself caused by past karma; second, that undergoing it can actually exhaust that past karma.
139. Section: Why Each Reason Fails, Closing "Why This Is Unreasonable" Entirely
Why is this? When pressed by mild, moderate, or intense self-inflicted ascetic conditions, mild, moderate, or intense painful feeling arises accordingly; when these three grades of pressing condition are removed, the three grades of painful feeling thereby pressed do not arise — therefore it does not accord with reason that this is brought about by past causes. Further, this ascetic practice has no capacity to transform the unwholesome karma that draws forth painful feeling into karma that accords with pleasant feeling — therefore the definite view that self-inflicted asceticism purges and expels past unwholesome karma does not accord with reason.
所以者何？軟中上品自苦行緣所逼切時，軟中上品苦受生故；即此三品逼緣遠離，由所逼切三品苦受不得生故；宿因所作不應道理。
Why is this? When pressed by mild, moderate, or intense self-inflicted ascetic conditions, mild, moderate, or intense painful feeling arises accordingly; when these three grades of pressing condition are removed, the three grades of painful feeling thereby pressed do not arise — therefore it does not accord with reason that this is brought about by past causes.
又此苦行，無有功能令宿所作能感苦受諸不善業成順樂受，是故彼起如是定見，由自苦行，令宿所作惡業變吐，不應道理。
Further, this ascetic practice has no capacity to transform the unwholesome karma that draws forth painful feeling into karma that accords with pleasant feeling — therefore the definite view that self-inflicted asceticism purges and expels past unwholesome karma does not accord with reason.
If the pain of asceticism simply tracks the intensity of the self-inflicted condition itself — appearing when the condition is present, vanishing the instant it is removed — then it is plainly caused by the present condition, not by any past karma; and since it never transforms an unwholesome karma's nature from painful-ripening to pleasant-ripening, it cannot be exhausting that karma either. With this, why this is unreasonable (出不應理) is closed entirely.
140. Section: The Detailed Challenge Begins — Questioning Whether the Pain Is Truly From the Past
If this is indeed the case, does that past-created unwholesome karma according with painful feeling actually draw forth, in the present life, the fruit of the painful feeling pressed by self-inflicted suffering, or not?
若有是事，彼宿所作能順苦受諸不善業，為能感得於現法中自苦逼切苦受果不？
If this is indeed the case, does that past-created unwholesome karma according with painful feeling actually draw forth, in the present life, the fruit of the painful feeling pressed by self-inflicted suffering, or not?
The detailed challenge (別廣徵詰) opens, pressing the ascetic theorist with a direct dilemma over whether the pain now felt through self-inflicted austerity is truly the fruit of past karma at all.
141. Section: The Dilemma Pressed Home, Closing "Questioning Whether the Pain Is Truly From the Past" Entirely
If it is said that this fruit of painful feeling is indeed drawn forth by past karma, then cultivating self-inflicted asceticism is simply wasted effort — for once that fruit is received, it is naturally purged and expelled on its own. If this is so, then past-created unwholesome karma is not something self-inflicted asceticism could purge and expel at all. Further, only a portion of this very karma could ever be purged this way — that is, only the portion whose fruit is received in the present life; whatever karma is to be received later will still yield its fruit in a future life, and self-inflicted asceticism cannot cause every portion of that fruit to be purged and expelled. If it is said that the present pressing painful feeling is not brought about by past cause, then the claim already made — that whatever is received is entirely brought about by past cause — does not accord with reason.
若言感得此苦受果，修自苦行即為唐捐。受彼果已，自然變吐。若如是者，宿世所作諸不善業，非自苦行所能變吐。
If it is said that this fruit of painful feeling is indeed drawn forth by past karma, then cultivating self-inflicted asceticism is simply wasted effort — for once that fruit is received, it is naturally purged and expelled on its own. If this is so, then past-created unwholesome karma is not something self-inflicted asceticism could purge and expel at all.
又即此業一分可吐。謂現法中受彼果者，若餘能順後所受業，彼於後世當受其果，非自苦行可令其果悉皆變吐。
Further, only a portion of this very karma could ever be purged this way — that is, only the portion whose fruit is received in the present life; whatever karma is to be received later will still yield its fruit in a future life, and self-inflicted asceticism cannot cause every portion of that fruit to be purged and expelled.
若言現在逼切苦受非宿因作，如是所說諸所領受，一切皆是宿因所作，不應道理。
If it is said that the present pressing painful feeling is not brought about by past cause, then the claim already made — that whatever is received is entirely brought about by past cause — does not accord with reason.
Either horn of the dilemma defeats the ascetic's claim: if the pain genuinely is karmic fruit, it purges itself the moment it's received, making the asceticism pointless (and powerless to touch karma whose fruit is due only in a later life); if it is not karmic fruit, the ascetic's own foundational premise — that all experience derives from the past — collapses. With this, the challenge to whether the pain is truly from the past is closed entirely.
142. Section: Karma's Fixed Nature — Neither Its Kind, Timing, Nor Category Can Be Altered
Just as an unwholesome karma according with painful feeling cannot be made to accord with pleasant feeling, so too a past wholesome karma according with pleasant feeling cannot be made to accord with feeling that is neither painful nor pleasant. Or, these two kinds of feeling to be received in the present life cannot be made into feeling to be received later; and if karma is to be received later, it cannot be made into karma with nothing to be received at all. If not yet ripened, it cannot be forced to ripen; if already ripened, it cannot be altered by any manner of skillful means. Stated briefly, the essential meaning here is that every wholesome and unwholesome karma has its own-nature fixed, its timing fixed, and its category fixed.
如能隨順苦受惡業，不可令其成順樂受；如是宿世所作能順樂受善業，不可令其成順不苦不樂受業。或彼二種順現法受，不可令其成順後受；若順後受，不可令其成無所受。若未成熟，不可令熟；若已成熟，不可彼彼方便令轉。
Just as an unwholesome karma according with painful feeling cannot be made to accord with pleasant feeling, so too a past wholesome karma according with pleasant feeling cannot be made to accord with feeling that is neither painful nor pleasant. Or, these two kinds of feeling to be received in the present life cannot be made into feeling to be received later; and if karma is to be received later, it cannot be made into karma with nothing to be received at all. If not yet ripened, it cannot be forced to ripen; if already ripened, it cannot be altered by any manner of skillful means.
此中所說要略義者，所謂一切善不善業，自性決定、時分決定、品類決定。
Stated briefly, the essential meaning here is that every wholesome and unwholesome karma has its own-nature fixed, its timing fixed, and its category fixed.
Karma, once created, is simply not the kind of thing external effort can rearrange — like owing someone ten dollars and imagining that standing on one leg for hours could repay the debt, the two are simply unrelated. Since karma's own-nature, timing, and category are each fixed, the Buddha teaches that pointless asceticism should be abandoned.
143. Section: The Ascetic Achieves Nothing, and Even the Claimed Partial Benefit Evaporates
If this is so, then, karma being fixed, it will necessarily draw in a fruit of just that kind; further inflicting oppressive suffering on oneself in the midst of this achieves what purpose at all? Further, if this feeling is indeed brought about by the cause of past karma, then even granting the ascetic's own claim that a portion of that karma can be extinguished, yielding some small benefit — by this very cause and condition, this self-inflicted feeling arises from the ascetic practice itself, so even this supposed small benefit turns out to be nothing at all.
若如是者，隨業決定，必能攝受如是類果。於中更自受逼切苦，復何所用。
If this is so, then, karma being fixed, it will necessarily draw in a fruit of just that kind; further inflicting oppressive suffering on oneself in the midst of this achieves what purpose at all?
又若此受宿業因感，彼自所許令業一分滅盡可得少分勝利。由是因緣，如此所計少分勝利亦無所有。
Further, if this feeling is indeed brought about by the cause of past karma, then even granting the ascetic's own claim that a portion of that karma can be extinguished, yielding some small benefit — by this very cause and condition, this self-inflicted feeling arises from the ascetic practice itself, so even this supposed small benefit turns out to be nothing at all.
Since karma's fruit is fixed regardless, self-inflicted suffering adds nothing to what would happen anyway; and since the very act of asceticism generates fresh pain of its own, even the modest benefit the ascetic imagines evaporates entirely — the suffering it creates outweighs whatever it was meant to purge.
144. Section: Bound by Karma With No Escape, Closing "The First Fault, Delaying Inner Realization" Entirely
Such as this, one is thereby extremely bound by karma that only delays oneself further, and in the end attains no liberation at all. By this reasoning, this is named the first fault of this wrong theory and wrong conduct: delaying one's own inner realization.
如是則為極自稽留業所縛故，終無解脫。
Such as this, one is thereby extremely bound by karma that only delays oneself further, and in the end attains no liberation at all.
由此道理，是名於此邪論邪行第一過患，謂於內證自義稽留。
By this reasoning, this is named the first fault of this wrong theory and wrong conduct: delaying one's own inner realization.
Far from liberating, the ascetic's own program only entangles the practitioner further in karma, delaying the very inner realization it claims to pursue. With this, the first fault of wrong theory and wrong conduct — delaying inner realization (內證稽留過患) — is closed entirely.
145. Section: The Second Fault Begins — Others' Mockery, and the Two Wrong Theories Behind Three Kinds of Self-Torment
What is the fault of being mocked by others? That is, relying on two wrong theories, three kinds of self-tormenting conduct are given rise to.
云何他所譏毀過患？
What is the fault of being mocked by others?
謂彼依止二種邪論，發起三種自苦惱行。
That is, relying on two wrong theories, three kinds of self-tormenting conduct are given rise to.
Being mocked by others (他所譏毀過患), the second fault, opens — outsiders who practice self-torment without any resulting happiness naturally invite ridicule and reproach from the world.
146. Section: The Two Wrong Theories Named, Closed Entirely
If it is said thus: whatever is received by any person is entirely brought about by past cause — this is named the first wrong theory, that is, the theory of wrong cause. Further, some say: as with that initial creation and transformation by a sovereign deity, from that point onward, whatever is received is entirely brought about by past karma — this is named the second wrong theory, likewise a theory of wrong cause.
若作是說：所有士夫補特伽羅，諸所領受，一切皆是宿因所作。是名第一邪論，謂惡因論。
If it is said thus: whatever is received by any person is entirely brought about by past cause — this is named the first wrong theory, that is, the theory of wrong cause.
復有說言：如彼最初自在變化，從是已後，諸所領受，一切皆是宿業所作。是名第二邪論，謂惡因論。
Further, some say: as with that initial creation and transformation by a sovereign deity, from that point onward, whatever is received is entirely brought about by past karma — this is named the second wrong theory, likewise a theory of wrong cause.
The first wrong theory attributes everything to past karma alone; the second combines an initial creation by a sovereign deity (such as Īśvara) with karma governing everything thereafter — both variants of wrong-cause theory. With this, the two wrong theories (二種邪論) are closed entirely.
147. Section: The Three Kinds of Self-Torment Begin — Guarding the Body
The three kinds of self-tormenting conduct are: guarding the body, guarding speech, and guarding the mind. Guarding the body: that is, not dwelling intermingled with other sentient beings, but going only to the mountain forests or secluded wilderness dwellings, living alone in quiet solitude, seeing nothing whatsoever, and cultivating ascetic practice in this way.
三種自苦行者，謂身語意護。
The three kinds of self-tormenting conduct are: guarding the body, guarding speech, and guarding the mind.
身護者，謂不以身與餘有情共相雜住，唯往山林、阿練若處，獨居閑靜，都無所見而修苦行。
Guarding the body: that is, not dwelling intermingled with other sentient beings, but going only to the mountain forests or secluded wilderness dwellings, living alone in quiet solitude, seeing nothing whatsoever, and cultivating ascetic practice in this way.
The three kinds of self-torment (三自苦行) open: guarding the body means total isolation from other beings, withdrawing to remote wilderness to see nothing and no one at all — the first of the three.
148. Section: Guarding Speech and Guarding the Mind, Closing "The Three Kinds of Self-Torment" Entirely
Guarding speech: that is, upholding a vow of silence, without speaking at all. Guarding the mind: that is, the mind forcibly enduring the pain of self-inflicted pressure.
語護者，謂彼受持默無言禁。
Guarding speech: that is, upholding a vow of silence, without speaking at all.
意護者，謂心忍受自逼切苦。
Guarding the mind: that is, the mind forcibly enduring the pain of self-inflicted pressure.
Guarding speech means lifelong silence out of fear of creating further karma through speech; guarding the mind means simply forcing endurance of self-inflicted suffering. With this, the three kinds of self-torment (三自苦行) — guarding body, speech, and mind — is closed entirely.
149. Section: Showing Why Others Mock — the Ascetic's Own Suffering Undermines the Claim
They give rise to such pleasure-seeking speech, displaying to others that, by these two complete views and by these three complete ascetic practices, one is able to surpass every suffering — yet their own suffering is not itself surpassed, and so they are mocked by others for this. If whatever is received is entirely brought about by past cause, and also by the causal power of a sovereign deity's transformation, and also by the causal power of these three ascetic practices able to surpass suffering — then the very suffering undergone together through these three ascetic practices must itself definitely be drawn forth by past dark karma, and also transformed by a fierce and violent sovereign deity, and the three ascetic practices are unable to surpass any of it — hence they now undergo this very suffering.
彼起如是欲樂言說，為他顯示，由此二種所見圓滿，及由三種苦行圓滿，能越眾苦。然其自苦不能越度，是故為他之所譏毀。
They give rise to such pleasure-seeking speech, displaying to others that, by these two complete views and by these three complete ascetic practices, one is able to surpass every suffering — yet their own suffering is not itself surpassed, and so they are mocked by others for this.
若諸所受一切皆是宿因所作，亦是自在變化因作，亦是三種苦行能越因之所作，是則三種修苦行俱所受眾苦，定是宿世黑業所感，亦是暴惡自在所化，三種苦行皆不能越，是故於今受斯苦受。
If whatever is received is entirely brought about by past cause, and also by the causal power of a sovereign deity's transformation, and also by the causal power of these three ascetic practices able to surpass suffering — then the very suffering undergone together through these three ascetic practices must itself definitely be drawn forth by past dark karma, and also transformed by a fierce and violent sovereign deity, and the three ascetic practices are unable to surpass any of it — hence they now undergo this very suffering.
The outsiders proclaim their ascetic path as the complete answer to suffering, yet visibly still suffer themselves — and by their own logic, that very suffering must equally trace back to past karma or a violent deity, meaning their three practices demonstrably fail to surpass anything at all, exposing the claim as self-refuting and inviting the world's ridicule.
150. Section: The Second Fault Concluded, Closing "The Two Faults" and "Positing the Faults and Merits of Karmic Conduct" Entirely
Even if, despite delaying one's own inner realization, one were praised by others for it, this would still be unacceptable — how much more so when even the benefit of being praised by others turns out to be nothing at all. Therefore this is named the second fault. Owing to this portion, one can only be mocked.
若彼雖復內證稽留，而有為他所稱讚者，猶尚不可，況此為他稱讚勝利亦無所有，是故名為第二過患。由此分故，唯可譏毀。
Even if, despite delaying one's own inner realization, one were praised by others for it, this would still be unacceptable — how much more so when even the benefit of being praised by others turns out to be nothing at all. Therefore this is named the second fault. Owing to this portion, one can only be mocked.
Even praise could never justify a path that delays one's own liberation — and here there is not even praise, only mockery, since the ascetic practice manifestly fails on its own terms. With this, being mocked by others (他所譏毀過患), the second fault, is closed entirely — and with it, the two faults (二種過患) of wrong theory and wrong conduct, and positing the faults and merits of karmic conduct (施設業行過患勝利) as a whole, are closed entirely.
151. Section: The Merits Begin — Two Benefits of the Correct Theory and Correct Conduct
Further, contrary to the above, one should know that positing correct karmic defilement and purity, and correct conduct, carries two benefits: first, the benefit of unobstructed inner realization; second, the benefit of being praised by others.
復次，與上相違，當知施設正業染淨及正行中，有二勝利。一者、內證無滯勝利，二者、他所稱讚勝利。
Further, contrary to the above, one should know that positing correct karmic defilement and purity, and correct conduct, carries two benefits: first, the benefit of unobstructed inner realization; second, the benefit of being praised by others.
Subsumed under merits (勝利攝), the fifth and final matter of common to every kind of karma, opens — a mirror image of the wrong theory's two faults, now showing the true teaching's two benefits: unobstructed realization of non-conceptual wisdom, and, since one can genuinely transform defilement into purity, praise from others upon attaining the noble path.
152. Section: Positing Correct Karmic Defilement
What is positing the theory of karmic defilement? There are two kinds of karma: first, wholesome karma; second, unwholesome karma. Having created wholesome or unwholesome karma in a past life, one now, in the present life, receives a desired or undesired ripening fruit and the rest. At the time of receiving the distinction between the desired and undesired fruit, one further creates wholesome or unwholesome karma, by which, in the future, one will again receive a desired or undesired ripening fruit and the rest. This is named the theory of karmic defilement.
云何施設業雜染論？
What is positing the theory of karmic defilement?
謂有二業。一者、善業，二、不善業。於過去世已曾造作善不善業，今現法中受愛非愛異熟果等。受愛非愛果差別時，更復造作善不善業，由此當來受愛非愛異熟果等。
There are two kinds of karma: first, wholesome karma; second, unwholesome karma. Having created wholesome or unwholesome karma in a past life, one now, in the present life, receives a desired or undesired ripening fruit and the rest. At the time of receiving the distinction between the desired and undesired fruit, one further creates wholesome or unwholesome karma, by which, in the future, one will again receive a desired or undesired ripening fruit and the rest.
如是名為業雜染論。
This is named the theory of karmic defilement.
Unlike the wrong-cause theory's rigid determinism, the correct theory presents a genuine cycle: past karma yields present ripening, and present karma in turn yields future ripening, on and on — this ongoing cycle itself is what "karmic defilement" means. Fascicle 88 defines it as new karma both performed and increased, or old karma repeatedly touched without ever being purged; the Grounds With Both Thought and Reflection analyzes it further through own-nature, discrimination, cause, stage, gate, superior grade, distortion, distinction, and fault.
153. Section: Positing Correct Karmic Purity, Closing "Positing Correct Karmic Defilement and Purity" Entirely
What is positing the theory of karmic purity? That is, as when someone creates no new karma, and, though old karma is touched and its fruit received, this is soon purged and expelled through the power of the antidote, eternally cut off without remainder — thus attaining purity. This is named the theory that brings defiled karma to purity. Such is positing correct karmic defilement and purity, named the supreme theory.
云何施設業清淨論？
What is positing the theory of karmic purity?
謂如有一，不造新業，故業觸已，尋復變吐，由對治力永斷無餘，故得清淨。
That is, as when someone creates no new karma, and, though old karma is touched and its fruit received, this is soon purged and expelled through the power of the antidote, eternally cut off without remainder — thus attaining purity.
如是名為令雜染業得清淨論。
This is named the theory that brings defiled karma to purity.
如是施設正業染淨，名無上論。
Such is positing correct karmic defilement and purity, named the supreme theory.
Unlike the ascetic's futile self-torment, genuine purification comes from creating no further karma while the antidote's power — the noble path itself — eternally severs affliction's seed, so that old karma's fruit, though still touched, can never regenerate further defilement. Because no worldly theory surpasses it, this is named the supreme theory. With this, positing correct karmic defilement and purity (施設正業染淨) is closed entirely.
154. Section: Correct Conduct Begins — Learning the Dharma and Distinguishing Defilement From Purity
What is correct conduct? That is, as when someone, within the true dharma, accomplishes extensive learning, and, having correctly known the marks of defilement and purity regarding karmic defilement and purity, abandons unwholesome karma and cultivates wholesome karma.
云何正行？
What is correct conduct?
謂如有一，於正法中成就多聞，於業雜染及以清淨，正知雜染、清淨相已，捨不善業，修習善業。
That is, as when someone, within the true dharma, accomplishes extensive learning, and, having correctly known the marks of defilement and purity regarding karmic defilement and purity, abandons unwholesome karma and cultivates wholesome karma.
Correct conduct (正行), the second matter of the merits, opens with hearing and reflection: extensive learning in the true dharma, correctly distinguishing defilement from purity, and, on that basis, actively abandoning the unwholesome and cultivating the wholesome — the first step of approaching a good teacher, hearing the true dharma, wisely attending, and practicing accordingly.
155. Section: Cultivating Calming and Insight Begins
Having, through hearing and reflection, wisely attended and diligently applied the means, in order to attest to and cultivate this, one dwells in a secluded place, purely cultivating and disciplining the mind, so as to be free of the hindrances and every dharma of suffering.
彼於聞思如理作意勤方便已，為證修故，住空閑處，淨修治心，令離諸蓋及眾苦法。
Having, through hearing and reflection, wisely attended and diligently applied the means, in order to attest to and cultivate this, one dwells in a secluded place, purely cultivating and disciplining the mind, so as to be free of the hindrances and every dharma of suffering.
Cultivating calming and insight (修習止觀) opens, the second step of correct conduct following hearing and reflection — withdrawing to seclusion to purify the mind of the five hindrances and every attendant suffering, in stark contrast to the outsider's pointless self-torment.
156. Section: Freedom From the Hindrances and From Suffering, Closing "Cultivating Calming and Insight" Entirely
In order to cut off sensual desire, aversion, and restlessness-and-remorse, one settles the mind through nine kinds of practice, causing the mind to abandon what calming's own object of cure addresses. In order to cut off torpor-and-sleepiness and doubt, one analyzes six matters with wise attention, disciplining the mind, causing it to abandon what insight's own object of cure addresses. Having emerged from what calming and insight are meant to cure, one is able to practice correctly, subduing every suffering.
為欲斷除貪欲、瞋恚、掉舉惡作，以九種行安住其心，令心棄捨止所對治。
In order to cut off sensual desire, aversion, and restlessness-and-remorse, one settles the mind through nine kinds of practice, causing the mind to abandon what calming's own object of cure addresses.
為欲斷除惛沈睡眠及以疑蓋，分析六事如理作意，修飾其心，令心棄捨觀所對治。
In order to cut off torpor-and-sleepiness and doubt, one analyzes six matters with wise attention, disciplining the mind, causing it to abandon what insight's own object of cure addresses.
從彼止觀所治出已，能正修學，消伏眾苦。
Having emerged from what calming and insight are meant to cure, one is able to practice correctly, subduing every suffering.
The nine mental abidings (inward abiding, continuous abiding, patched abiding, close abiding, taming, calming, further calming, single-pointed abiding, and even placement) settle the mind against desire, aversion, and restlessness-remorse; the six-fold analysis (meaning, matter, mark, category, time, and principle) — applied, for instance, to the contemplation of impurity — clears torpor-sleepiness and doubt. Emerging from this cure, one continues practicing to subdue every remaining suffering. With this, cultivating calming and insight (修習止觀) is closed entirely.
157. Section: Discerning the Use of Resources Begins — Coarse Use
Having thus purely cultivated the mind, freeing it from the hindrances and every dharma of suffering, one further purely cultivates the mind regarding the proper protocol for using robes, food, and bedding. If, through becoming accustomed to such robes and other things up through bedding, unwholesome dharmas increase and wholesome dharmas decline, one should at once withdraw from them — better to make use of coarse, worn robes and the rest, sustaining oneself minimally, enduring every hardship, and pressing forward in correct practice.
彼既如是淨修其心，令離諸蓋眾苦法已，復於衣服、飲食、臥具受用儀則，淨修其心。
Having thus purely cultivated the mind, freeing it from the hindrances and every dharma of suffering, one further purely cultivates the mind regarding the proper protocol for using robes, food, and bedding.
若由習近如是衣服乃至臥具，不善法增，善法退減，即便遠離。寧可受用麤弊衣等，惙爾自存，忍受眾苦，進修正行。
If, through becoming accustomed to such robes and other things up through bedding, unwholesome dharmas increase and wholesome dharmas decline, one should at once withdraw from them — better to make use of coarse, worn robes and the rest, sustaining oneself minimally, enduring every hardship, and pressing forward in correct practice.
Discerning the use of resources (思擇受用) opens: unlike the ascetic's pointless self-torment, this is a practical, situational discipline — accepting coarse robes, food, and bedding whenever fine ones would breed unwholesome craving, in service of practice rather than suffering for its own sake.
158. Section: The Danger of Fine Resources — Two Conditions Named
Further, by two conditions, using fine robes and the like as a cause is able to breed and grow evil, unwholesome dharmas — that is, various false speculations and incorrect deliberation. What are the two conditions? First, not yet having long cultivated the wholesome through repeated practice, the mind is not yet tempered; second, being firmly attached to matters such as robes and food.
又由二緣，受用勝妙衣服等因，能令生長惡不善法，謂諸妄想不正尋思。
Further, by two conditions, using fine robes and the like as a cause is able to breed and grow evil, unwholesome dharmas — that is, various false speculations and incorrect deliberation.
何等二緣？一、於諸善未能長時串修習故，心不調柔；二、於衣服、飲食等事欲貪堅著。
What are the two conditions? First, not yet having long cultivated the wholesome through repeated practice, the mind is not yet tempered; second, being firmly attached to matters such as robes and food.
Fine resources are dangerous chiefly for the untempered mind — insufficient wholesome cultivation leaves it vulnerable, and growing accustomed to comfort only entrenches craving further, breeding restless scheming about how to obtain more.
159. Section: The Remedy, and Freedom From Defilement Even Amid Fine Resources, Closing "Discerning the Use of Resources" Entirely
By this cause and condition, one who practices correctly tempers the mind, making it capable of what is to be done; toward firm attachment to robes and the rest, and toward all impermanent, dependently-arisen dharmas, one constantly holds them in mind, deeply seeing their danger. At that time, though one may still make use of fine robes and the like, there is no defilement within it. Such a practitioner both receives ease and incurs no fault.
由是因緣，修正行者調柔其心，令堪所作；於衣服等欲貪堅著，及諸無常眾緣生法，恆常繫念，深見過患。
By this cause and condition, one who practices correctly tempers the mind, making it capable of what is to be done; toward firm attachment to robes and the rest, and toward all impermanent, dependently-arisen dharmas, one constantly holds them in mind, deeply seeing their danger.
爾時雖復受用勝妙衣服等事，而於其中無有雜染。如是行者亦受安樂，亦無有罪。
At that time, though one may still make use of fine robes and the like, there is no defilement within it. Such a practitioner both receives ease and incurs no fault.
Once the mind is tempered through sustained practice and constant mindfulness of impermanence's danger, even enjoying fine resources no longer breeds defilement — the practice, not the object itself, is what determines fault. With this, discerning the use of resources (思擇受用) is closed entirely.
160. Section: Penetrating the Latent Tendency Begins — Defilement Still Possible
Through the power of cultivating calming and insight, one purely cultivates the mind, freeing it from the hindrances; through the power of discernment, one is free of wrong use regarding robes and the like. Though, at that time, one has briefly and partially attained one-pointedness of mind, since the latent tendency of desire-craving is not yet cut off, one may still become defiled again in the future.
由奢摩他、毗鉢舍那修習力故，淨修其心離諸蓋已，由思擇力，於衣服等邪受用故，雖於爾時暫少成就心一境性，欲貪隨眠仍未斷故，於當來世復為雜染。
Through the power of cultivating calming and insight, one purely cultivates the mind, freeing it from the hindrances; through the power of discernment, one is free of wrong use regarding robes and the like. Though, at that time, one has briefly and partially attained one-pointedness of mind, since the latent tendency of desire-craving is not yet cut off, one may still become defiled again in the future.
Penetrating the latent tendency (通達隨眠) opens: even having subdued manifest craving through calming, insight, and careful discernment, the latent seed of craving remains uncut, still capable of manifesting again in the future.
161. Section: Cultivating the Cutting-Off, and Displaying Liberation, Closing "Correct Conduct" Entirely
Having penetrated this with subtle wisdom, one then cultivates further effort. For the sake of ultimately cutting it off, one makes use only of lawful, minimal bedding, freeing oneself of every attachment, first well cultivating the provisions for right concentration, and gradually proceeding until one is able to enter the pure fourth dhyāna. Relying on this, one attests to direct realization of the truths, and, in turn, attains the exhaustion of the contaminants, the mind well liberated. Because one is freed from the binding of all suffering, because one is embraced by ultimate tranquility, because body and mind are, without interruption, entirely filled with subtle purity, and because one is forever freed from the binding of every affliction, one is everywhere able to receive only uncontaminated feeling. This is named correct conduct.
彼以妙慧通達是已，便修加行。為畢竟斷，受用如法邊際臥具，離諸貪著，先善修治正定資糧，漸次乃至能入清淨第四靜慮。
Having penetrated this with subtle wisdom, one then cultivates further effort. For the sake of ultimately cutting it off, one makes use only of lawful, minimal bedding, freeing oneself of every attachment, first well cultivating the provisions for right concentration, and gradually proceeding until one is able to enter the pure fourth dhyāna.
以此為依，證諦現觀，隨得漏盡心善解脫。於一切苦得離繫故，究竟寂靜所攝受故，微妙清淨一切身心無間滿故，一切煩惱永離繫故，普能領納諸無漏受。
Relying on this, one attests to direct realization of the truths, and, in turn, attains the exhaustion of the contaminants, the mind well liberated. Because one is freed from the binding of all suffering, because one is embraced by ultimate tranquility, because body and mind are, without interruption, entirely filled with subtle purity, and because one is forever freed from the binding of every affliction, one is everywhere able to receive only uncontaminated feeling.
是名正行。
This is named correct conduct.
Correct conduct begins with establishing right view through hearing and reflection, proceeds through calming and insight to purify the mind and briefly subdue manifest affliction, presses further through minimal, undistracted living and the concentrations up to the fourth dhyāna, and culminates in direct realization of the four truths and the arhat's complete liberation — forever free of every affliction's binding, receiving only uncontaminated feeling through every sense-door. With this, correct conduct (正行), the second matter of the merits, is closed entirely.
162. Section: The Two Merits Summarized
Thus one should know unobstructed inner realization, and, contrary to the five distinctions of the wrong theory, being praised by others.
如是應知內證無滯，及彼相違五種差別他所稱讚。
Thus one should know unobstructed inner realization, and, contrary to the five distinctions of the wrong theory, being praised by others.
The "five distinctions" recall the wrong theory's own structure — its two wrong theories and three kinds of self-torment — now inverted: where that path led only to delayed realization and others' mockery, the correct theory and correct conduct together yield unobstructed realization and the world's genuine praise, regardless of whether one's resources are coarse or fine, since the Buddhadharma follows the middle way rather than prescribing either indulgence or asceticism.
163. Section: The Mind Well Liberated From Every Hindrance, Closing "The Merits" Entirely
At that time, one's mind is well liberated from the hindrances, their entanglements, and every suffering; in the present life, one's every latent tendency is eternally cut off without remainder; the defilement of karma and its ripening, from the prior limit to the final limit, is entirely well liberated — since, in the present life, one has attained the noble path and its fruit.
彼於爾時，從諸蓋纏及一切苦心善解脫，於現法中彼諸隨眠無餘永斷，前際、後際業及異熟所有雜染皆善解脫，由於現法獲得聖道及道果故。
At that time, one's mind is well liberated from the hindrances, their entanglements, and every suffering; in the present life, one's every latent tendency is eternally cut off without remainder; the defilement of karma and its ripening, from the prior limit to the final limit, is entirely well liberated — since, in the present life, one has attained the noble path and its fruit.
Every latent tendency severed without remainder, defilement across all of past and future life entirely resolved — this is the complete fruit of the noble path, attained within this very life. With this, the merits (勝利攝) is closed — completing positing the faults and merits of karmic conduct (施設業行過患勝利), the second of three matters under distinguishing designations (辨施設); a third matter, positing the differences among persons (施設補特伽羅差別), still remains before distinguishing designations, and with it common to every kind of karma (通諸業攝), closes entirely.
164. Section: Positing the Differences Among Persons Begins — Three Kinds Named
Further, there are, in brief, three kinds of person: first, the ordinary being not yet entered into the noble teaching; second, the learner already entered into the noble teaching; third, the ordinary being already entered into the noble teaching.
復次，略有三種補特伽羅。
Further, there are, in brief, three kinds of person.
一者、未入聖教異生，二者、已入聖教有學，三者、已入聖教異生。
First, the ordinary being not yet entered into the noble teaching; second, the learner already entered into the noble teaching; third, the ordinary being already entered into the noble teaching.
Positing the differences among persons (施設補特伽羅差別), the third and final matter of distinguishing designations (辨施設), opens: an ordinary being outside the teaching entirely, a learner already within it (from stream-entry through the path to arhatship), and — a third, easily overlooked category — an ordinary being who has entered the teaching but not yet attained any noble fruit.
165. Section: Each of the Three Persons Has Three Marks
By three kinds of mark, one should know the first person; the second and third, one should know, are likewise.
由三種相，應知最初補特伽羅。第二、第三，當知亦爾。
By three kinds of mark, one should know the first person; the second and third, one should know, are likewise.
Each of the three persons will be distinguished by the same three marks — a pattern that will run through all three categories in turn.
166. Section: The First Person Begins — Already Possessing Mundane Right View
What are the three marks by which one should know the first person? That is, at first there is a certain person who has already accomplished mundane right view, knowing that giving exists, and so on at length.
云何三相，應知最初補特伽羅？
What are the three marks by which one should know the first person?
謂初有一補特伽羅，已得成就世間正見，了知有施，乃至廣說。
That is, at first there is a certain person who has already accomplished mundane right view, knowing that giving exists, and so on at length.
The three marks are: cutting-off-without-arising, arising-without-cutting-off, and both-cutting-off-and-arising. This first kind of person, though not yet within the Buddhist teaching, already holds a correct mundane view of cause and effect — knowing that giving, reverent care, and offerings bear fruit, opposite to the outsiders' denial of any merit in such deeds or of any object worthy of offering beyond the fire itself.
167. Section: The First Mark — Cutting Off Without Arising, Explained
At another time, hearing the wrong dharma as cause and condition, one gives rise to unwise attention. Mundane right view is about to be destroyed — though not yet entirely destroyed, it is capable of being destroyed; and the wrong view it opposes, denying cause and effect, is about to arise — though not yet arisen, it is capable of arising. In the interim, hearing the true dharma as cause and condition, one then again gives rise to wise attention. Since the wrong view about to arise does not manifest, this is named cutting off; yet since right view was already accomplished before, this is not named arising.
彼於異時，聞不正法為因緣故，而便發起非理作意。世間正見臨將欲滅，雖未一切悉皆已滅，而堪能滅；又彼所治誹謗邪見臨將欲生，雖未已生，而堪能生。
At another time, hearing the wrong dharma as cause and condition, one gives rise to unwise attention. Mundane right view is about to be destroyed — though not yet entirely destroyed, it is capable of being destroyed; and the wrong view it opposes, denying cause and effect, is about to arise — though not yet arisen, it is capable of arising.
彼於中間，聽聞正法為因緣故，遂還發生如理作意。彼臨欲生誹謗邪見不現行故，說名為斷；然其正見先成就故，不名為生。
In the interim, hearing the true dharma as cause and condition, one then again gives rise to wise attention. Since the wrong view about to arise does not manifest, this is named cutting off; yet since right view was already accomplished before, this is not named arising.
Hovering at the brink of losing mundane right view to a rising wrong view, this person hears the true dharma just in time — the wrong view is cut off before manifesting, but since right view was already present beforehand, nothing new has "arisen." With this, the first mark, cutting off without arising, is closed.
168. Section: The Second Mark — Arising Without Cutting Off
Second, there is a certain person who has accomplished neither right view nor wrong view; hearing the true dharma and attending wisely as cause and condition, only then does mundane right view arise. Toward wrong view, this is not named cutting off, since it was never accomplished to begin with.
第二，有一補特伽羅，不成正見及以邪見，聽聞正法、如理作意為因緣故，爾乃發生世間正見。彼於邪見不名為斷，先不成故。
Second, there is a certain person who has accomplished neither right view nor wrong view; hearing the true dharma and attending wisely as cause and condition, only then does mundane right view arise. Toward wrong view, this is not named cutting off, since it was never accomplished to begin with.
Starting from neither view, hearing the true dharma newly generates right view — pure arising, with no prior wrong view to speak of cutting off.
169. Section: The Third Mark — Both Cutting Off and Arising, Closing "The First Person" Entirely
Third, there is a certain person who has accomplished wrong view; hearing the true dharma and attending wisely as cause and condition, wrong view is cut off, and right view arises.
第三，有一補特伽羅，成就邪見，聽聞正法、如理作意為因緣故，斷滅邪見，生起正見。
Third, there is a certain person who has accomplished wrong view; hearing the true dharma and attending wisely as cause and condition, wrong view is cut off, and right view arises.
An outsider who genuinely holds wrong view, upon hearing the true dharma, both cuts off that wrong view and generates right view together — hence both cutting off and arising. With this, the three marks of the first person — an ordinary being not yet entered into the noble teaching — are closed entirely.
170. Section: The Second Person Begins — Already Attained Confirmed Faith
What are the three marks by which one should know the second person? That is, toward the Buddha and the rest, one has already attained confirmed faith.
云何三相，應知第二補特伽羅？
What are the three marks by which one should know the second person?
謂於佛等已得證淨。
That is, toward the Buddha and the rest, one has already attained confirmed faith.
The second person, the learner already entered into the noble teaching, is marked first by having attained the four kinds of confirmed, unshakable faith — toward the Buddha, the dharma, the saṅgha, and the precepts — through uncontaminated wisdom directly realizing the four noble truths.
171. Section: The First Mark — Arising Without Cutting Off, for the Stream-Entrant
Toward the Buddha and the rest, whatever ignorance previously manifested is already exhausted by the time one attains direct realization of the truths; therefore this is not, at present, named cutting off. Yet since confirmed faith, joined with wisdom, now manifests before one toward the Buddha and the rest, this is named arising.
彼於佛等先所現起一切無智，當於諸諦得現觀時先已斷盡，是故於今不名為斷；而於佛等證淨俱行明現前故，說名為生。
Toward the Buddha and the rest, whatever ignorance previously manifested is already exhausted by the time one attains direct realization of the truths; therefore this is not, at present, named cutting off. Yet since confirmed faith, joined with wisdom, now manifests before one toward the Buddha and the rest, this is named arising.
At stream-entry, ignorance toward the three jewels was already exhausted at the immediately-preceding uninterrupted path of seeing — so the confirmed faith that now manifests is a fresh arising, not a fresh cutting-off.
172. Section: The Second Mark — Cutting Off Without Arising, for the Once-Returner and Non-Returner
It is by the path of the learner that one cuts off the remaining categories of ignorance to be cut off by cultivation; yet this wisdom is not named a fresh arising, since this path is of the same kind as before.
即以學道斷修所斷餘品無明，而於其明不名生起，此道與先種類同故。
It is by the path of the learner that one cuts off the remaining categories of ignorance to be cut off by cultivation; yet this wisdom is not named a fresh arising, since this path is of the same kind as before.
The once-returner and non-returner continue cutting off innate afflictions still remaining after stream-entry, but the uncontaminated wisdom doing the cutting is the same kind already generated at stream-entry — hence cutting off, without a fresh arising.
173. Section: The Third Mark — Both Cutting Off and Arising, for the Vajra-Like Concentration, Closing "The Second Person" Entirely
When the unlearner's path is about to manifest before one, all the ignorance to be cut off by cultivation is entirely exhausted, and one is further able to generate the unlearner's own wisdom.
彼無學道將現在前，修斷無明皆悉滅盡，又能生起諸無學明。
When the unlearner's path is about to manifest before one, all the ignorance to be cut off by cultivation is entirely exhausted, and one is further able to generate the unlearner's own wisdom.
At the vajra-like concentration, the very last innate ignorance — including the subtlest attachment to the concentration of neither-perception-nor-non-perception — is cut off, and in the same stroke the unlearner's own wisdom is generated, attaining arhatship: hence both cutting off and arising together. With this, the three marks of the second person — the learner already entered into the noble teaching — are closed entirely.
174. Section: The Third Person Begins — Hearing the True Dharma Associated With Non-Self
What are the three marks by which one should know the third person? That is, one who has heard the true dharma associated with non-self.
云何三相，應知第三補特伽羅？
What are the three marks by which one should know the third person?
謂聞無我相應正法。
That is, one who has heard the true dharma associated with non-self.
The third person — an ordinary being already within the noble teaching, yet not yet at any noble fruit — is marked by having heard the true teaching on non-self, the starting point from which the same three marks (cutting off without arising, arising without cutting off, both together) will again be traced, this time across the stages of an ordinary practitioner's approach to the path of seeing.
175. Section: The First Mark — Cutting Off Without Arising, at the Provisions Stage
At first, merely through hearing, one generates faith and understanding, but has not yet awakened to it. Since one generates faith and understanding toward non-self, one is able to cut off self-view; yet since one has not yet awakened to it, this cannot be named a fresh arising of the view of non-self.
初但由聞發生信解，而未悟入。彼於無我生信解故，能斷我見；未悟入故，不得名為生無我見。
At first, merely through hearing, one generates faith and understanding, but has not yet awakened to it. Since one generates faith and understanding toward non-self, one is able to cut off self-view; yet since one has not yet awakened to it, this cannot be named a fresh arising of the view of non-self.
At the provisions-gathering stage, a practitioner's deep faith and understanding toward non-self, gained purely from hearing, is already enough to cut off the grosser self-view, though genuine realization has not yet dawned — hence cutting off without a fresh arising.
176. Section: The Second Mark — Arising Without Cutting Off, at the Preparatory Stage
When one is further able to correctly reflect, as is fitting, on the dharma one has heard, and is thereby able to awaken to the principle of non-self, then this can be named a fresh arising of the view of non-self; yet its latent tendency is not yet able to be cut off.
如所聞法，復能如理正思惟時，於無我理能悟入故，乃得名為生無我見，於彼隨眠而未能斷。
When one is further able to correctly reflect, as is fitting, on the dharma one has heard, and is thereby able to awaken to the principle of non-self, then this can be named a fresh arising of the view of non-self; yet its latent tendency is not yet able to be cut off.
At the preparatory stage, correct reflection through insight practice within the concentration bordering the first dhyāna generates a genuine mundane view of non-self, subduing manifest affliction — yet self-view's own seed remains uncut, since this is still an ordinary being's own wisdom, not yet the noble path's own realization.
177. Section: The Third Mark — Both Cutting Off and Arising, at Direct Realization, Closing "The Third Person," "Positing the Differences Among Persons," "Distinguishing Designations," and "Common to Every Kind of Karma" Entirely
From this point onward, through the power of the path of cultivation, one attests to direct realization of the truths, and only then cuts off the latent tendency, generating the uncontaminated.
從此已後，由修道力，證諦現觀，方斷隨眠，發生無漏。
From this point onward, through the power of the path of cultivation, one attests to direct realization of the truths, and only then cuts off the latent tendency, generating the uncontaminated.
Continuing to cultivate the four foundations of mindfulness and the rest of the thirty-seven factors of enlightenment, the practitioner attains direct realization of the noble truths — the sixteen-moment path of seeing culminating, the very next instant, in stream-entry: self-view's very seed is cut off, and uncontaminated right view is generated together with it, a supramundane view now entirely distinct from the earlier mundane view of non-self. With this, the three marks of the third person are closed entirely — closing positing the differences among persons (施設補特伽羅差別), all three persons distinguished by faith, understanding, correct reflection, and the noble truths' direct realization — closing distinguishing designations (辨施設), spanning positing theories of karmic ripening, positing the faults and merits of karmic conduct, and positing the differences among persons — and closing common to every kind of karma (通諸業攝), spanning the antidote, distinguishing proper dwelling, and distinguishing designations, entirely.