Superior Craving and Many Abidings — Complete
Fascicle 92 closes the sense-bases section (處擇攝) with the last two particular verses of its second overall verse. The first, superior-grade craving and the rest (上品貪等攝), has twelve topics: superior craving, teaching, sorrowful abiding, observation, drawing forth, unworthiness of offerings, knowledge and liberation, cultivation, the treatise on non-self, concentration, the view of dharmas, and suffering. The second, many abidings and the rest (多住等攝), also has twelve: single abiding, distance from nirvāṇa, the brief teaching, what is inwardly realized, discussing omniscience, marks, abandoning what is trained in, action and the rest, emptiness, following along, constant abiding, and the teacher-and-disciple's dual perfection. Fascicle 93 opens by stating that the sense-bases section has been explained in full.
1. Section: The Fascicle Heading — The Sense-Bases Section, Part Four
Within the Compendium of Bases: sūtra matters, the sense-bases section, the second, part four.
攝事分中契經事處擇攝第二之四
Within the Compendium of Bases: sūtra matters, the sense-bases section, the second, part four.
This is the fourth part of the sense-bases section (處擇攝), the second section of the sūtra matters in the Compendium of Bases. The sense-bases section runs from fascicle 89 through fascicle 92 and has two overall summary verses, each with four particular verses. Fascicle 92 contains the third particular verse under the second overall summary verse, superior craving and the rest (上品貪等攝), and the fourth, many abidings and the rest (多住等).
2. Section: The Third Particular Verse Begins — Marking and Listing Its Twelve Topics
Next, a summary verse says: superior craving, teaching, and sorrowful abiding; observation, drawing forth, and unworthiness of offerings; knowledge and liberation, cultivation, and the treatise on non-self; concentration, the view of dharmas, and suffering, coming last of all.
復次，嗢柁南曰：
Next, a summary verse says:
上貪教授及苦住 觀察引發不應供
明解脫修無我論 定法見苦最為後
Superior craving, teaching, and sorrowful abiding; observation, drawing forth, and unworthiness of offerings; knowledge and liberation, cultivation, and the treatise on non-self; concentration, the view of dharmas, and suffering, coming last of all.
This opens the third particular verse (上品貪等攝) of 處擇攝's second overall summary verse, following directly on from fascicle 91's close of mere action and the rest (唯作緣等攝). Its own summary verse marks and lists twelve topics under which the long-form explanation (長行釋) that follows will unfold: superior craving, teaching, sorrowful abiding, observation, drawing forth, unworthiness of offerings, knowledge and liberation, cultivation, the treatise on non-self, concentration, the view of dharmas, and suffering.
Master Cháng Bǎi explains the seventh heading (明解脫) as the three knowledges (三明) and liberation (解脫).
3. Section: The Long-Form Explanation Begins — Superior Craving's Causes
By three causes and conditions, a person gives rise to superior-grade craving toward an object condition. What are the three? First, robustness, not frailty; second, comeliness, not homeliness; third, habituation to craving, not its abandonment.
三因緣故，補特伽羅於所緣境上品貪行。何等為三？一者、康彊，非羸劣；二者、端嚴，非醜陋；三者、習貪，非捨貪。
By three causes and conditions, a person gives rise to superior-grade craving toward an object condition. What are the three? First, robustness, not frailty; second, comeliness, not homeliness; third, habituation to craving, not its abandonment.
This opens the long-form explanation (長行釋), whose twelve sections correspond to the summary verse's twelve topics, beginning with the first topic, superior craving (上貪), and within it bringing forth its causes and conditions (出因緣). Per the 披尋記: robustness and frailty describe the person, comeliness and homeliness the object condition, and habituation-versus-abandonment the craving-conduct itself — together the three causes of superior craving. A healthy, vigorous body inclines the senses toward craving; a comely object, whether one's own body or another's, invites it further; and a mind long habituated to indulging craving cannot let go of it once an object appears.
4. Section: The Remedies Begin — Briefly Marking Them Individually
Further, by three kinds of remedial embrace, even a person harboring such superior-grade craving can be made to diligently cultivate the pure life within the well-taught Dharma-Vinaya, subduing the mind and bringing it to stillness — how much more so one whose craving is merely middling or slight. What are the three? First, closely guarding the sense-doors as the basis, so as to be far removed from every extreme of sensual pleasure; second, moderation in food, and reduced sleep in the early and later watches of the night, as the basis, so as to be far removed from every extreme of self-affliction; third, foremost mindfulness and clear comprehension as the basis, so as to practice the path of renunciation along the middle way.
復由三種對治攝受，尚令如是懷上品貪補特伽羅，於善說法毗奈耶中勤修梵行，調伏其心，令得寂靜，何況但懷中軟品貪微薄塵者。何等為三？一者、密護根門為所依止，遠離一切欲樂邊故；二者、於食知量、初夜後夜減省睡眠為所依止，遠離一切自苦邊故；三者、最勝正念正知為所依止，行於中道出離行故。
Further, by three kinds of remedial embrace, even a person harboring such superior-grade craving can be made to diligently cultivate the pure life within the well-taught Dharma-Vinaya, subduing the mind and bringing it to stillness — how much more so one whose craving is merely middling or slight. What are the three? First, closely guarding the sense-doors as the basis, so as to be far removed from every extreme of sensual pleasure; second, moderation in food, and reduced sleep in the early and later watches of the night, as the basis, so as to be far removed from every extreme of self-affliction; third, foremost mindfulness and clear comprehension as the basis, so as to practice the path of renunciation along the middle way.
This opens clarifying the remedies (明對治), beginning with briefly marking them individually (略標別) — three practices that together hold the middle way between indulgence and self-affliction: guarding the six sense-doors from grasping at signs, eating and sleeping in moderation so practice supports rather than punishes the body, and foremost mindfulness and clear comprehension carried at all times.
5. Section: Explaining the Harder Points Begins — Distinguishing Marks: the Noble Ones' First Kind, Knowing Feeling and Perception While Active
One should know that here, one well established in mind through the four foundations of mindfulness — or, when engaged in activity and objects appear before one, if one has not grasped at signs or their finer particulars, truly knows feeling's arising, abiding, and ceasing; if one has grasped at signs and their finer particulars, truly knows perception's arising, abiding, and ceasing.
當知此中，於四念住善住心者，
One should know that here, one well established in mind through the four foundations of mindfulness —
或於行時境界現前，若不取相及與隨好，如實了知受生住滅；若取其相及與隨好，如實了知想生住滅。
or, when engaged in activity and objects appear before one, if one has not grasped at signs or their finer particulars, truly knows feeling's arising, abiding, and ceasing; if one has grasped at signs and their finer particulars, truly knows perception's arising, abiding, and ceasing.
This opens explaining the harder points (隨難釋), beginning with distinguishing marks (別辨相) — first citing the noble ones (舉賢聖) and, within them, the first kind of most excellent mindfulness and clear comprehension (第一種類), starting with knowing feeling and perception and the rest while active (於行時). The 披尋記 clarifies that "well established in mind through the four foundations of mindfulness" spans every practitioner from the attainment of the access-concentration mental application, free of heedlessness, through the once-returner. Walking through town or temple, whenever an object of the six senses appears, before grasping its composite sign one truly knows only feeling arising and ceasing; once its finer particulars are also grasped, one truly knows perception arising and ceasing.
6. Section: While Abiding
Or, while abiding, one truly knows the arising, abiding, and ceasing of discursive thought caused by that grasping.
或於住時，如實了知彼因尋思生住與滅。
Or, while abiding, one truly knows the arising, abiding, and ceasing of discursive thought caused by that grasping.
The 披尋記 lists the eight kinds of discursive thought: of desire, of ill will, of harming, of kinfolk, of one's homeland, of not dying, of contempt toward others, and of family status — each arising from improper attention to a grasped sign or particular. Seated in stillness, when any of these eight arises from having grasped an object's sign, one truly observes its arising, abiding, and ceasing without being carried away by it.
7. Section: Concluding Its Name as Most Excellent, Closing "The First Kind" Entirely
By such marks of mindfulness and clear comprehension, at all times and toward every kind of object condition, one guards one's own mind exactly according to the proper standard — this is called most excellent mindfulness and clear comprehension.
由如是相正念正知，於一切時，於一切種所緣境界，能如正軌守護其心，是名最勝正念正知。
By such marks of mindfulness and clear comprehension, at all times and toward every kind of object condition, one guards one's own mind exactly according to the proper standard — this is called most excellent mindfulness and clear comprehension.
Whether active or abiding, toward every kind of object at every time, guarding this one thought-moment of mind according to what the Buddha's sūtras and discipline teach — this is the most excellent mindfulness and clear comprehension. With this, concluding its name as most excellent (結名最勝) closes entirely, closing the first kind (第一種類2: 知受想等/結名最勝) entirely.
8. Section: The Second Kind Begins — Marking That Class
There is further a most excellent mindfulness and clear comprehension belonging to one who has already attained cessation-attainment, or already attained signless concentration, or already attained the concentration free of application and sustained thought.
復有最勝正念正知，謂已獲得滅盡定者，或已獲得無相定者，或已獲得無尋伺者。
There is further a most excellent mindfulness and clear comprehension belonging to one who has already attained cessation-attainment, or already attained signless concentration, or already attained the concentration free of application and sustained thought.
This opens the second kind of most excellent mindfulness and clear comprehension, belonging to third-fruit and fourth-fruit noble ones — those who have attained cessation-attainment or signless concentration, or attained concentrations from the second dhyāna upward, free of application and sustained thought.
9. Section: Showing It Has No Superior
One should know that, resting upon the noble abodes and the divine abodes, apart from this most excellent mindfulness-abiding-in-knowledge, there is nothing further that can surpass it.
當知依止聖住天住，除此最勝正念知住，更無有餘能過上者。
One should know that, resting upon the noble abodes and the divine abodes, apart from this most excellent mindfulness-abiding-in-knowledge, there is nothing further that can surpass it.
Resting in cessation-attainment or signless concentration is called the noble abode; resting in the dhyānas and formless attainments is called the divine abode, per the Śrāvaka Stage. Among these, apart from the first dhyāna (which still has application and sustained thought), every concentration from the second dhyāna upward is said to have attained freedom from application and sustained thought.
10. Section: Distinguishing Its Marks Begins — Citing Reliance on Cessation-Attainment to Truly Know Feeling
Whether abiding just after rising from cessation-attainment, or abiding as a skillful means just before entering it, one truly knows feeling's arising, abiding, and ceasing — this is called most excellent mindfulness and clear comprehension.
或從滅定起已而住，或將入定方便而住，如實了知受生住滅，是名最勝正念正知。
Whether abiding just after rising from cessation-attainment, or abiding as a skillful means just before entering it, one truly knows feeling's arising, abiding, and ceasing — this is called most excellent mindfulness and clear comprehension.
This opens distinguishing its marks (辨彼相), beginning with citing reliance on cessation-attainment (舉依滅定) — a third-fruit or higher noble one, whether just risen from or just about to enter cessation-attainment, truly observes only the dharma of feeling arising and ceasing, with no self found in it whatsoever.
11. Section: Citing by Example Reliance on Signless Concentration, Closing "Distinguishing Its Marks" Entirely
Just as one truly knows feeling by reliance on cessation-attainment, so too one truly knows perception by reliance on signless concentration, and truly knows whatever application and sustained thought there are by reliance on the concentration free of application and sustained thought — one should know these are likewise so.
如依滅定如實知受，依無相定如實知想、無尋伺定如實了知所有尋伺，當知亦爾。
Just as one truly knows feeling by reliance on cessation-attainment, so too one truly knows perception by reliance on signless concentration, and truly knows whatever application and sustained thought there are by reliance on the concentration free of application and sustained thought — one should know these are likewise so.
With this, citing by example reliance on signless concentration and the rest (例依無相定如實知想等) closes entirely, closing distinguishing its marks (辨彼相2: 舉依滅定/例依無相定) entirely.
12. Section: Clarifying That It Is Most Excellent, Closing "The Second Kind" and "Citing the Noble Ones" Entirely
Because this most excellent mindfulness and clear comprehension takes up only dharmas, one does not, toward such feeling, perception, application, or sustained thought, give rise to any false discrimination of self or what belongs to self.
由此最勝正念正知唯取法故，不於如是受、想、尋伺，起我、我所虛妄分別。
Because this most excellent mindfulness and clear comprehension takes up only dharmas, one does not, toward such feeling, perception, application, or sustained thought, give rise to any false discrimination of self or what belongs to self.
With this, clarifying that it is most excellent (明最勝) closes entirely, closing the second kind (第二種類4: 標彼類/顯無上/辨彼相/明最勝) entirely, which closes citing the noble ones (舉賢聖2: 第一種類/第二種類) entirely.
13. Section: Distinguishing the Foolish
If, when the various distinctions of feeling, perception, application, and sustained thought arise in the foolish, they are unable to give rise, toward feeling and the other dharmas, to the perception of mere dharma, but instead only think: "I am able to feel" — and so on, at length. ... By this cause and condition, such people lack even mindfulness and clear comprehension, how much more the most excellent kind.
若諸愚夫受、想、尋伺差別生時，於受等法不能發起唯有法想，但作是念：我能領受，乃至廣說。
If, when the various distinctions of feeling, perception, application, and sustained thought arise in the foolish, they are unable to give rise, toward feeling and the other dharmas, to the perception of mere dharma, but instead only think: "I am able to feel" — and so on, at length.
由是因緣，彼尚無有正念正知，何況最勝。
By this cause and condition, such people lack even mindfulness and clear comprehension, how much more the most excellent kind.
This opens distinguishing the foolish (簡愚夫), the second of two matters under distinguishing marks (別辨相), contrasting the noble ones just described. The 披尋記 glosses "and so on, at length" as: "I am able to discern, I am able to observe" — every experience gets bound to a self, whether exalted or debased. Unable even to perceive that these are merely arising dharmas, the unlearned ordinary being cannot notice affliction arising at all, let alone attain the most excellent mindfulness and clear comprehension that sees no self, no self's-possession, anywhere in feeling, perception, application, or sustained thought.
14. Section: Briefly Gathering the Kinds, Closing "Distinguishing Marks" Entirely
Here, the mindfulness and clear comprehension spoken of later refers to the non-returner or the arhat; one should know that the mindfulness and clear comprehension spoken of earlier spans from the stage of ordinary beings who have attained the access mental application and are free of heedlessness, up to the once-returner.
此中後說正念正知，或不還果、或阿羅漢；當知前說正念正知，從得作意無有放逸諸異生位至一來果。
Here, the mindfulness and clear comprehension spoken of later refers to the non-returner or the arhat; one should know that the mindfulness and clear comprehension spoken of earlier spans from the stage of ordinary beings who have attained the access mental application and are free of heedlessness, up to the once-returner.
With this, briefly gathering the kinds (略攝類) closes entirely, closing distinguishing marks (別辨相2: 舉賢聖/簡愚夫) entirely, which closes explaining the harder points (隨難釋2: 別辨相/略攝類) entirely, which closes clarifying the remedies (明對治2: 略標別/隨難釋) entirely, which closes superior craving (上貪), the first of the third particular verse's twelve topics, entirely.
A companion sūtra recounts the Buddha teaching at Śrāvastī: whatever does not belong to oneself should be relinquished, just as one feels no distress over leaves and twigs in the monastery grove being carried off by others, since they were never "mine." The six sense-bases likewise are neither self nor self's-possession; relinquishing attachment to them brings lasting ease. Another sūtra praises the venerable Nanda, who was famously robust, comely, and given to strong craving — exactly the three causes named in the root text — yet who overcame them through the three remedies: closing the sense-doors, moderate eating with diligent practice in the early and late watches, and accomplished mindfulness and clear comprehension while active and abiding, guarding all directions so that worldly craving, sorrow, and unwholesome states found no outlet. The Buddha held Nanda up to the assembly as the model disciple to emulate in exactly these three practices.
15. Section: Teaching Begins — Requesting the Śrāvakas to Teach in His Place, by Its Causes and Conditions
Next, by two causes and conditions, the Tathāgata himself declares that his years are advanced, his bodily strength wearied, and exhorts his śrāvaka disciples to teach in his place. First, so as to make those who, relying on their youth, act only with arrogance and dwell in heedlessness, become fearful and disenchanted with themselves; second, so that in the age to come, those bhikṣus whose years have grown old and who lack strength might, free of doubt and regret, exhort the younger bhikṣus to proclaim the true Dharma, while those bhikṣus in the prime of their years, possessed of full strength and free of doubt and regret, teach others fearlessly.
復次，由二因緣，如來自言其年衰暮，身力疲怠，勸諸聲聞請他說法。一者、為令恃其少年，專行憍傲住放逸者，自怖厭故。二者、為令於當來世，諸有苾芻其年衰老，無有勢力遠離疑悔，勸請少年諸苾芻等宣說正法；諸有苾芻其年盛美，具足勢力遠離疑悔，無所恐懼為他說法。
Next, by two causes and conditions, the Tathāgata himself declares that his years are advanced, his bodily strength wearied, and exhorts his śrāvaka disciples to teach in his place. First, so as to make those who, relying on their youth, act only with arrogance and dwell in heedlessness, become fearful and disenchanted with themselves; second, so that in the age to come, those bhikṣus whose years have grown old and who lack strength might, free of doubt and regret, exhort the younger bhikṣus to proclaim the true Dharma, while those bhikṣus in the prime of their years, possessed of full strength and free of doubt and regret, teach others fearlessly.
This opens the second topic, teaching (教授), beginning with requesting others to teach by way of its causes and conditions (勸請因緣), briefly marking and listing (略標列) the two reasons the Buddha delegates teaching: to humble the young and arrogant, and to prepare a smooth succession once the elders can no longer bear the labor themselves.
16. Section: Explaining the Harder Points Begins — Marking and Listing the Two Modes of Teaching
One should know that here, briefly, there are two ways of proclaiming the true Dharma at a great assembly: first, teaching by way of decisive questioning; second, teaching by direct speech.
當知此中，略有二種處大集會宣說正法。一者、決擇說，二者、直言說。
One should know that here, briefly, there are two ways of proclaiming the true Dharma at a great assembly: first, teaching by way of decisive questioning; second, teaching by direct speech.
This opens explaining the harder points (隨難釋), beginning with marking and listing (標列) the two modes of teaching a great assembly.
17. Section: Teaching by Decisive Questioning
Teaching by decisive questioning means the skillful means of raising inquiries and probing, expounding the true principle so as to dispel doubt and confusion.
決擇說者，謂興詰問徵覈方便，說正道理，滅除疑惑。
Teaching by decisive questioning means the skillful means of raising inquiries and probing, expounding the true principle so as to dispel doubt and confusion.
This opens explaining each in turn (隨釋), beginning with teaching by decisive questioning (決擇說) — an interactive method where teacher and listeners question one another back and forth until doubt is dissolved.
18. Section: Teaching by Direct Speech, Closing "Requesting Others to Teach" Entirely
Teaching by direct speech means the assembled listeners remain silently seated while the Dharma-teacher proclaims the true Dharma directly.
直言說者，謂諸聽眾默然而住，如說法師宣說正法。
Teaching by direct speech means the assembled listeners remain silently seated while the Dharma-teacher proclaims the true Dharma directly.
This is the more traditional method, typically used with beginners; once listeners reach a certain level, teachers turn to the more discursive, question-driven method. With this, teaching by direct speech (直言說) closes entirely, closing explaining each in turn (隨釋2: 決擇說/直言說) entirely, closing explaining the harder points (隨難釋2: 標列/隨釋) entirely, closing requesting others to teach by its causes and conditions (勸請因緣2: 略標列/隨難釋) entirely.
19. Section: Marks of Rightly Following Instruction Begins — Marking and Listing the Four Marks
Further, by four marks, one is called able to rightly follow teaching and exhortation. First, able to analyze the distinctions among the bases, attaining the wisdom of non-self within the formations — this is purity of view. Second, regarding the cessation of feelings together with their basis, free of overweening pride, most utterly still — this is purity of view. Third, able to transcend all future suffering — this is purity of view. Fourth, able to transcend all present suffering — this is purity of view.
又由四相，名能隨順教授教誡。一、能分析諸處差別，於諸行中得無我智，見清淨故。二、於諸受并所依滅，離增上慢，最極寂靜，見清淨故。
Further, by four marks, one is called able to rightly follow teaching and exhortation. First, able to analyze the distinctions among the bases, attaining the wisdom of non-self within the formations — this is purity of view. Second, regarding the cessation of feelings together with their basis, free of overweening pride, most utterly still — this is purity of view.
三、能超越未來諸苦，見清淨故。四、能超越現在諸苦，見清淨故。
Third, able to transcend all future suffering — this is purity of view. Fourth, able to transcend all present suffering — this is purity of view.
This opens the second dimension of teaching, the marks of one able to rightly follow instruction (能隨順相), beginning with marking and listing (標列) the four marks of purified view: understanding non-self among the bases, understanding the cessation of feeling's basis as utter stillness, and transcending suffering both to come and already present.
20. Section: Explaining Each in Turn Begins — Purity of View Through Attaining Wisdom of Non-Self
Here, analyzing the internal and external bases, the consciousnesses, contacts, feelings, perceptions, volitions, and cravings and their many distinctions, one displays non-self; by relying on the skillful principle of dependent origination, this draws forth the first purity of view.
此中分析內外諸處、識、觸、受、想、思、愛眾別，顯示無我，由依緣起方便道理，能引最初正見清淨。
Here, analyzing the internal and external bases, the consciousnesses, contacts, feelings, perceptions, volitions, and cravings and their many distinctions, one displays non-self; by relying on the skillful principle of dependent origination, this draws forth the first purity of view.
This opens explaining each in turn (隨釋), beginning with purity of view through attaining wisdom of non-self (得無我智見清淨). The 披尋記 catalogs the six internal bases (eye and the rest), six external bases (form and the rest), six consciousness-bodies, six contact-bodies, six feeling-bodies, six perception-bodies, six volition-bodies, and six craving-bodies — analyzing this multiplicity shows only dharmas can be found, never a self. Relying on dependent origination's skillful principle means observing all three times through mere action, mere dharma, mere fact, mere cause, and mere effect, each falling under the four principles of reliance, function, proof, and natural law — only dharmas give rise to dharmas, with no agent and no experiencer anywhere to be found.
21. Section: Purity of View Through Utmost Stillness
As brightness relies upon the lamp, as a shadow relies upon the tree — since the lamp and tree are not, the brightness and shadow are not either. This displays that feelings, caused by the distinctions among the internal and external bases, likewise follow those bases into utter cessation once the bases cease without remainder. Free of overweening pride, one truly knows nirvana as the most excellent stillness — this draws forth the second purity of view.
如明依燈，如影依樹，彼非有故，此亦非有。顯示內外諸處差別為因諸受，由彼諸處無餘滅故，此亦隨滅。離增上慢，於其涅槃如實了知最勝寂靜，能引第二正見清淨。
As brightness relies upon the lamp, as a shadow relies upon the tree — since the lamp and tree are not, the brightness and shadow are not either. This displays that feelings, caused by the distinctions among the internal and external bases, likewise follow those bases into utter cessation once the bases cease without remainder. Free of overweening pride, one truly knows nirvana as the most excellent stillness — this draws forth the second purity of view.
Feeling depends on the twelve bases the way brightness depends on a lamp or a shadow on a tree; once the bases cease without remainder, in nirvāṇa without residue, feeling ceases along with them — free of the pride that mistakes this stillness for anything less than utterly complete.
22. Section: Purity of View Through Transcending Future Suffering
In this present life, by the power of wisdom, able to permanently sever and extinguish all affliction — displaying, without remainder, the transcendence of all suffering yet to come — this draws forth the third purity of view.
於現法中，以智慧力，能永斷滅一切煩惱，顯示無餘超越當來所有眾苦，能引第三正見清淨。
In this present life, by the power of wisdom, able to permanently sever and extinguish all affliction — displaying, without remainder, the transcendence of all suffering yet to come — this draws forth the third purity of view.
Severing all affliction by wisdom's power in this very life transcends every future suffering that unresolved affliction would otherwise bring forth.
23. Section: Purity of View Through Transcending Present Suffering, Closing "Marks of Rightly Following Instruction" and "Teaching" Entirely
This displays that, pervading every dharma conducive to suffering, to pleasure, and to neither suffering nor pleasure, one gives rise to no craving, no ill will, no delusion; it displays the path of seeing, the mind well established in the foundations of mindfulness; it displays the path of cultivation, cultivating the factors of awakening — so that, by permanently extinguishing all contaminants, one transcends the afflicted, suffering abiding of this present life — this draws forth the fourth purity of view.
顯示遍於順苦、順樂、順非苦樂一切法中，不起貪欲、不起瞋恚、不起愚癡；顯示見道，於其念住善住其心；顯示修道，修諸覺分。謂令諸漏永滅盡故，超越現法雜染苦住，能引第四正見清淨。
This displays that, pervading every dharma conducive to suffering, to pleasure, and to neither suffering nor pleasure, one gives rise to no craving, no ill will, no delusion; it displays the path of seeing, the mind well established in the foundations of mindfulness; it displays the path of cultivation, cultivating the factors of awakening — so that, by permanently extinguishing all contaminants, one transcends the afflicted, suffering abiding of this present life — this draws forth the fourth purity of view.
Progressing from ordinary being through the path of seeing into the path of cultivation and finally the path beyond training, this fourfold purity of view — non-self among the bases, feeling's utter stillness, and transcendence of future and present suffering alike — is what it means to rightly follow the Buddha's teaching and exhortation. With this, purity of view through transcending present suffering closes entirely, closing explaining each in turn (隨釋4: 得無我智/最極寂靜/超越當苦/超越現苦) entirely, which closes marks of rightly following instruction (能隨順相2: 標列/隨釋) entirely, and with it teaching (教授) as a whole.
A long companion sūtra follows, recounting how the Buddha, grown too old to teach the bhikkhunīs himself, instructed the saṅgha to take turns doing so; when the rotation fell to the reluctant Venerable Nanda, the Buddha personally directed him to go. Nanda then questioned the bhikkhunī Mahāprajāpatī and her five hundred companions by decisive questioning (決擇說) — is the eye self? Is what lies beyond the eye self? Is self within the eye, or the eye within self? — and so across all six internal and external bases, the six consciousness-, contact-, feeling-, perception-, volition-, and craving-bodies, each time confirmed as neither self nor self's-possession. He then taught, through the lamp-and-oil and tree-and-shadow similes, that any pleasure arising from these impermanent bases is equally impermanent — precisely the two purities of view on non-self and utter stillness just explained. The sūtra continues at length classifying six kinds of joy, sorrow, and equanimity as either attachment-based or freedom-based (thirty-six modes in all), teaches that the Buddha's Dharma is inexhaustible even after a lifetime of study, describes the Buddha's three foundations of equanimity toward disciples who honor or ignore his teaching, and closes by likening the Buddha to an unsurpassed tamer who alone can guide beings through all eight directions of liberation — the eight progressive attainments from form-meditation through the cessation of perception and feeling. Nanda's teaching left the bhikkhunīs, and Nanda himself in his own practice, transformed. This is called the second discourse on differentiating the six sense-bases; the lecture relates the first meaning of the dual perfection of teacher and disciple (師弟二圓滿), near the end of this fascicle, to the Madhyama-āgama's discourse on differentiating the six sense-bases.
24. Section: Sorrowful Abiding Begins — Citing the Dangers Begins — Marking and Listing the Sorrowful Abiding
Further, there are bhikṣus who abide without guarding the faculties, their minds often stained with craving toward objects and often scattered. By this cause and condition, they undergo two kinds of suffering: first, the suffering produced by unwieldiness; second, the suffering produced by doubt about dharmas.
復次，有諸苾芻不守根住，於諸境界心多愛染、心多散亂。由此因緣，受二種苦。一者、麤重所作苦，二者、於諸法中疑惑所作苦。
Further, there are bhikṣus who abide without guarding the faculties, their minds often stained with craving toward objects and often scattered. By this cause and condition, they undergo two kinds of suffering: first, the suffering produced by unwieldiness; second, the suffering produced by doubt about dharmas.
This opens sorrowful abiding (丑三苦住2), beginning with citing the dangers (寅一舉過患3), and marking and listing the sorrowful abiding (卯一標列苦住). Master Cháng Bǎi explains the two. Because one does not guard the faculties and affliction arises without restraint, body and mind have no capability and are untamed; this is the suffering produced by unwieldiness (麤重所作苦). Because one has no confident understanding of the Dharma, doubt and confusion keep arising and bring distress; this is the suffering produced by doubt about dharmas.
25. Section: Explaining the Reason Begins — Undergoing the Suffering Produced by Unwieldiness
Why is this? By that method one should diligently cultivate the body; having diligently cultivated the body, one should diligently cultivate the precepts and the factor of calm abiding.
所以者何？由彼方便，應勤修身；勤修身已，應勤修戒奢摩他支。
Why is this? By that method one should diligently cultivate the body; having diligently cultivated the body, one should diligently cultivate the precepts and the factor of calm abiding.
This opens explaining the reason (卯二釋其所以2), beginning with undergoing the suffering produced by unwieldiness (辰一受麤重所作苦). Per the 披尋記, guarding the faculties and cultivating restraint of the faculties is what "that method" (彼方便) means. As the text says below, to attain the knowledge and liberation not yet attained, there are in brief four kinds of path-cultivation: through cultivating the faculties, one is able to rightly cultivate the body; through cultivating the good conduct drawn forth by cultivating the body, one is able to rightly cultivate the precepts.
Master Cháng Bǎi adds that the earlier in each case draws forth the merit of the later.
26. Section: Why Unwieldiness Follows, Closing "Undergoing the Suffering Produced by Unwieldiness" Entirely
Because they neither cultivate the body nor cultivate the precepts and the factor of calm abiding, the body is without pliancy and the mind is without pliancy; therefore they undergo the suffering produced by unwieldiness.
以不修身，亦不修戒奢摩他支為因緣故，身不輕安、心不輕安，是故彼受麤重所作苦。
Because they neither cultivate the body nor cultivate the precepts and the factor of calm abiding, the body is without pliancy and the mind is without pliancy; therefore they undergo the suffering produced by unwieldiness.
With this, undergoing the suffering produced by unwieldiness (辰一受麤重所作苦) closes entirely. Master Cháng Bǎi explains that if a bhikṣu does not cultivate the body or keep the precepts, calm abiding cannot be accomplished. Body and mind then have no pliancy, and one experiences their lack of capability, rigid and untamed.
27. Section: Undergoing the Suffering Produced by Doubt, Closing "Explaining the Reason" Entirely
Lacking pliancy, they are unable to touch and realize the superior samādhi. By this cause and condition, they do not truly know what should be truly known, and much doubt arises; therefore they undergo the suffering produced by doubt about dharmas.
輕安闕故，不能觸證勝三摩地。由是因緣，應如實知不如實知，多生疑惑，是故彼受於諸法中疑惑所作苦。
Lacking pliancy, they are unable to touch and realize the superior samādhi. By this cause and condition, they do not truly know what should be truly known, and much doubt arises; therefore they undergo the suffering produced by doubt about dharmas.
With this, undergoing the suffering produced by doubt (辰二受疑惑所作苦) closes entirely, closing explaining the reason (卯二釋其所以2: 受麤重所作苦/受疑惑所作苦) entirely. Master Cháng Bǎi explains that without pliancy one has not touched and realized the superior samādhi and cannot rely on samādhi to cultivate insight. One then has no true confident understanding of the Three Jewels, the four truths, and the like, and doubts what the Buddha taught about other lives, the workings of cause and result, the truths, and the Three Jewels.
28. Section: Concluding the Name "Danger," Closing "Citing the Dangers" Entirely
Because of abiding in these two kinds of suffering, this is called the many sufferings and the uneasy abiding obtained through the dominant conditioning power of not guarding the faculties. This is called the danger, in this present life, for one who does not guard the faculties.
由此二種苦惱住故，名不守根增上緣力，所得眾苦不安隱住。如是名為於現法中，不守根者所有過患。
Because of abiding in these two kinds of suffering, this is called the many sufferings and the uneasy abiding obtained through the dominant conditioning power of not guarding the faculties. This is called the danger, in this present life, for one who does not guard the faculties.
With this, concluding the name "danger" (卯三結名過患) closes entirely, closing citing the dangers (寅一舉過患3: 標列苦住/釋其所以/結名過患) entirely. Master Cháng Bǎi explains that the dominant conditioning power of not guarding the faculties leaves the mind in these two sufferings, so that it is full of suffering and cannot abide at ease.
29. Section: By Extension to the Opposite, Closing "Sorrowful Abiding" Entirely
The opposite of this, one should know, is the merit of one who guards the faculties.
與此相違，當知即是守護根者所有功德。
The opposite of this, one should know, is the merit of one who guards the faculties.
With this, by extension to the opposite (寅二例相違) closes entirely, closing sorrowful abiding (丑三苦住2: 舉過患/例相違) entirely. Master Cháng Bǎi traces the opposite course: one who guards the faculties can cultivate the body, keep the precepts as they truly are, and more easily cultivate the factor of calm abiding; relying on calm abiding, one cultivates insight, realizes the true nature of dharmas, severs all doubt, and so severs both the suffering produced by unwieldiness and the suffering produced by doubt.
A companion sūtra follows, in which the Buddha at Śrāvastī teaches what accords with restraint and what does not. When the eye takes a form and one is not guarded, one grasps its sign and particulars, the mind is attached, and heavy, painful feeling arises; one then cannot focus on calm abiding, cannot truly see dharmas, falls into doubt, is easily misled by outsiders, and abides in suffering. The same holds for the other faculties. When the eye is protected by restraint, one does not grasp sign or particulars, the mind abides in purity and ease, calm abiding brings one-pointedness, insight in concentration truly sees dharmas, and doubt is left behind.
Master Cháng Bǎi matches this to the two sufferings of the treatise: the first thing to cultivate is restraint of the faculties, through which precepts can be kept, calm abiding comes easily, and insight in concentration severs affliction.
30. Section: Observation Begins — Through the Mental Application of Observation Begins — Citing the Aim of Freedom from Desire-Craving Begins — Bringing Forth the Means of Cultivation Begins — Reflecting on the Pure Sign
Further, there are bhikṣus who, in order to be free of desire-craving, diligently cultivate the means and, through rightly practicing the path of application, have subdued the afflictions. They reflect thus: "Toward sensual objects, do I have desire-craving without being aware of it, or do I have none?" Then, attending to a pure sign in reflection, they reach certainty about what has been severed and what has not.
復次，有諸苾芻為離欲貪，勤修方便，由正修習加行道故，伏諸煩惱。作是思惟：我於諸欲，為有欲貪而不覺了，為無有耶？乃以淨相作意思惟，於斷未斷方得決定。
Further, there are bhikṣus who, in order to be free of desire-craving, diligently cultivate the means and, through rightly practicing the path of application, have subdued the afflictions. They reflect thus: "Toward sensual objects, do I have desire-craving without being aware of it, or do I have none?" Then, attending to a pure sign in reflection, they reach certainty about what has been severed and what has not.
This opens observation (丑四觀察2), beginning with through the mental application of observation (寅一由觀察作意2), and citing the aim of freedom from desire-Craving (卯一舉為離欲貪2), and bringing forth the means of cultivation (辰一出修方便3), and reflecting on the pure sign (巳一思惟淨相). Master Cháng Bǎi explains that such bhikṣus take contemplation of the foul as their object and train in the path of application through the seven mental applications, subduing affliction to the point where, after the mental application of gathering delight (攝樂作意), the middle grade of desire-craving has been severed. They then deliberately bring to mind pure and sublime forms, sounds, and so on, and examine themselves: if the mind still delights, subtle desire-craving has not been severed; if it does not delight, it has.
31. Section: Seeking the Place of Support
Taking the mental application of observation as support, they seek the place where craving arises, and truly know that recollection and discrimination are the chief resting place of the afflictions.
觀察作意為依止故，尋求貪欲生起處所，如實了知憶念分別，是諸煩惱勝安足處。
Taking the mental application of observation as support, they seek the place where craving arises, and truly know that recollection and discrimination are the chief resting place of the afflictions.
This covers seeking the place of support (巳二尋求依處). Master Cháng Bǎi explains that with a pure sign appearing in the mind, one looks for where craving arises, and understands that recollecting and discriminating such signs is where desire-craving is most likely to find its support.
32. Section: Subduing Affliction, Closing "Bringing Forth the Means of Cultivation" Entirely
Because those afflictions have not been permanently severed, when affliction sets the mind tossing, they understand that it is able to lead toward the inferior side, and at once subdue it.
由彼煩惱未永斷故，若為煩惱漂漾心時，了知能趣下劣分故，便即制伏。
Because those afflictions have not been permanently severed, when affliction sets the mind tossing, they understand that it is able to lead toward the inferior side, and at once subdue it.
With this, subduing affliction (巳三制伏煩惱) closes entirely, closing bringing forth the means of cultivation (辰一出修方便3: 思惟淨相/尋求依處/制伏煩惱) entirely. Master Cháng Bǎi explains that affliction not yet severed still drifts and tosses in the mind. When desire-craving appears, it turns the mind toward the inferior objects of desire, and one should immediately subdue and remedy it.
33. Section: Sifting Fault and Merit Begins — Not Subduing and the Rest
If they do not subdue it, even the limited samādhi previously attained will still be lost; how much less can they advance toward merits of a superior grade. By setting it right and reining it in, they do not lose it and can also advance toward merits of a superior grade.
若不制伏，於先所得少三摩地尚還退失，況能進趣勝品功德。由整攝故，能不退失，亦能進趣勝品功德。
If they do not subdue it, even the limited samādhi previously attained will still be lost; how much less can they advance toward merits of a superior grade. By setting it right and reining it in, they do not lose it and can also advance toward merits of a superior grade.
This opens sifting fault and merit (辰二料簡失德2), beginning with not subduing and the rest (巳一不制伏等). Master Cháng Bǎi explains the superior merits here as the access concentration or the first dhyāna.
34. Section: Not Observing and the Rest, Closing "Sifting Fault and Merit" and "Citing the Aim of Freedom from Desire-Craving" Entirely
If they do not observe, they again give rise to overweening pride, and so there is also loss. By observing, they reach certainty; if the mind is tossing, they rightly know it and again set it right and rein it in; therefore they do not lose it.
若不觀察，復還發起增上慢故，亦有退失。由觀察故，能證決定，若心漂漾能正了知，還復整攝，是故不退。
If they do not observe, they again give rise to overweening pride, and so there is also loss. By observing, they reach certainty; if the mind is tossing, they rightly know it and again set it right and rein it in; therefore they do not lose it.
With this, not observing and the rest (巳二不觀察等) closes entirely, closing sifting fault and merit (辰二料簡失德2: 不制伏等/不觀察等) entirely, closing citing the aim of freedom from desire-Craving (卯一舉為離欲貪2: 出修方便/料簡失德) entirely. Master Cháng Bǎi explains that one who stops observing pure signs and concludes that affliction is gone gives rise to overweening pride, and the samādhi is lost. One who keeps examining the mind knows when desire-craving is still drifting there, sets it right at once, and continues the remedy.
35. Section: By Extension to the Remaining Higher Stages, Closing "Through the Mental Application of Observation" Entirely
As with cultivating the means in order to be free of desire-craving, so one should know it is for the remaining higher stages, each as is fitting.
如修方便，為離欲貪，於餘上位隨其所應，當知亦爾。
As with cultivating the means in order to be free of desire-craving, so one should know it is for the remaining higher stages, each as is fitting.
With this, by extension to the remaining higher stages (卯二例於餘上位) closes entirely, closing through the mental application of observation (寅一由觀察作意2: 舉為離欲貪/例於餘上位) entirely. Per the 披尋記, "each as is fitting" is said because there are many distinctions in diligently cultivating the means to be free of craving for the form and formless realms. Master Cháng Bǎi explains that for these too one cultivates the seven mental applications as the means.
36. Section: Through Keen View Begins — Overcoming the Object Condition
If, when examining carefully with keen view, it does not arise, they gain the certain confident understanding: "I have already overcome these bases. This object should have given rise to affliction; because I have already overcome it here, I keep it from arising and have passed beyond the ground of training."
若猛利見審觀察時，而不生起，彼便獲得決定勝解：我於諸處已能勝伏。謂此所緣應生煩惱，我於是處已勝伏故，令不生起，超過學地。
If, when examining carefully with keen view, it does not arise, they gain the certain confident understanding: "I have already overcome these bases. This object should have given rise to affliction; because I have already overcome it here, I keep it from arising and have passed beyond the ground of training."
This opens through keen view (寅二由猛利見2), beginning with overcoming the object condition (卯一勝伏所緣). Master Cháng Bǎi explains that this is a trainee, a noble one who still has desire-craving to sever through cultivation. Examining the mind with a keen and powerful right view of non-self and finding no desire-craving present, such a person gains certainty that the internal and external six bases have been overcome. What was the ground of training has been passed, and the arhat fruit is accomplished.
37. Section: The Mind Turning with Mastery, Closing "Through Keen View" and "Observation" Entirely
Like a great king, turning with mastery according to their own mind, they subdue every settlement of Māra, realize the ultimate knowledge of exhaustion and knowledge of non-arising, and the pure life is complete.
猶如大王，能隨己心自在而轉，降伏一切魔羅聚落，證得究竟盡、無生智，梵行圓滿。
Like a great king, turning with mastery according to their own mind, they subdue every settlement of Māra, realize the ultimate knowledge of exhaustion and knowledge of non-arising, and the pure life is complete.
With this, the mind turning with mastery (卯二心自在轉) closes entirely, closing through keen view (寅二由猛利見2: 勝伏所緣/心自在轉) entirely, closing observation (丑四觀察2: 由觀察作意/由猛利見) entirely. Master Cháng Bǎi explains that as a king destroys enemies and subdues foes, the arhat's mind subdues every settlement of Māra: the Māra of the aggregates, of affliction, the deva Māra, and the Māra of death.
A companion sūtra follows on the dharma of decline, the dharma of no decline, and the six superior bases (六勝入處). When the eye consciousness discerns a form and the feeling of desire arises, a bhikṣu who delights in it, praises it, grasps it, and is bound to it declines from wholesome dharmas. One who does none of this does not decline. When desire does not arise toward forms, this is the mark of overcoming the sense-bases; and a bhikṣu who overcomes the six severs the fetters of craving, ill will, and delusion, like a king who defeats his enemies and is called a victorious king.
38. Section: Drawing Forth Begins — Citing the Three Fruits of Suffering Begins — General Marking
Further, as for the five marks of stillness spoken of before with respect to the six faculties —
復次，於其六根，如前所說五寂靜相，
Further, as for the five marks of stillness spoken of before with respect to the six faculties —
This opens drawing forth (丑五引發2), beginning with citing the three fruits of suffering (寅一舉三苦果2), and general marking (卯一總標). Per the 披尋記, this refers to fascicle 90, which says that toward the six objects, relying on the six faculties, there are in brief five still and excellent conducts. Seeing deeply the danger in those objects is skillful regulation (善調). Not driving the faculties toward objects that ought not to be pursued is skillful covering (善覆). Abiding well in mindfulness among objects that may be pursued, or toward whatever suddenly appears, is skillful guarding (善守). Being able to sever every affliction is skillful protection (善護). Having well cultivated the complete path is skillful cultivation (善修).
Master Cháng Bǎi gives old age, sickness, and death as objects that should be contemplated, and explains skillful cultivation as having completed the noble path and realized the arhat fruit.
39. Section: Taking On Three Fruits of Suffering, Closing "General Marking" Entirely
because one is not still in them, one should know, three fruits of suffering are taken on.
不寂靜故，當知攝受三種苦果。
because one is not still in them, one should know, three fruits of suffering are taken on.
With this, general marking (卯一總標) closes entirely. Master Cháng Bǎi explains that if the mind cannot abide in stillness, three kinds of suffering will be experienced.
40. Section: Explaining Each Individually Begins — Undergoing Suffering in This Present Life
That is, in this present life, abiding in defilement with the faculties as dominant, and with the active manifestation of unwholesome states as cause, what one has accomplished declines, or one is reproached, or one is killed; one undergoes such sufferings of this present life.
謂現法中，依根增上雜染而住，由諸不善現行為因，或於他所成其退劣，或被譏呵，或被殺害，受如是等現法眾苦。
That is, in this present life, abiding in defilement with the faculties as dominant, and with the active manifestation of unwholesome states as cause, what one has accomplished declines, or one is reproached, or one is killed; one undergoes such sufferings of this present life.
This opens explaining each individually (卯二別釋2), beginning with undergoing suffering in this present life (辰一受現法苦). Master Cháng Bǎi explains that relying on the six faculties to take hold of the six objects, the mind gives rise to affliction, many unwholesome states become active, and with these as cause the good already accomplished declines, others reproach one, and others may even kill one.
41. Section: Undergoing Suffering in the Future Begins — Suffering of Birth, Aging, and the Rest
Further, one undergoes the various sufferings of birth, aging, sickness, and death in the future.
又受當來生老病死種種諸苦。
Further, one undergoes the various sufferings of birth, aging, sickness, and death in the future.
This opens undergoing suffering in the future (辰二受當來苦2), beginning with suffering of birth, aging, and the rest (巳一生老等苦). Master Cháng Bǎi explains that because affliction has not been severed, one brings about future results and cannot escape aging, sickness, death, and the other sufferings.
42. Section: Suffering of Defiled Faculties, Closing "Undergoing Suffering in the Future," "Explaining Each Individually," and "Citing the Three Fruits of Suffering" Entirely
Further, in the future one undergoes the defilements of unguarded faculties, which flow from their own kind and are drawn forth by earlier repeated habituation; because of these, this too is called suffering.
又受當來由先數習所引等流不護諸根諸雜染故，亦名為苦。
Further, in the future one undergoes the defilements of unguarded faculties, which flow from their own kind and are drawn forth by earlier repeated habituation; because of these, this too is called suffering.
With this, suffering of defiled faculties (巳二根雜染苦) closes entirely, closing undergoing suffering in the future (辰二受當來苦2: 生老等苦/根雜染苦) entirely, closing explaining each individually (卯二別釋2: 受現法苦/受當來苦) entirely, closing citing the three fruits of suffering (寅一舉三苦果2: 總標/別釋) entirely. Master Cháng Bǎi explains that one who did not guard the faculties in a former life continues not to guard them in the next, as the result that flows from repeated habituation. When the faculties discern objects, afflictions still appear, and this too is called suffering.
43. Section: By Extension to the Cessation of the Three Sufferings, Closing "Drawing Forth" Entirely
The opposite of this: because the six faculties have the five marks of stillness, one should know that the fruit of the cessation of the three sufferings is taken on.
與此相違，於其六根，由有五種寂靜相故，當知攝受三苦滅果。
The opposite of this: because the six faculties have the five marks of stillness, one should know that the fruit of the cessation of the three sufferings is taken on.
With this, by extension to the cessation of the three sufferings (寅二例三苦滅) closes entirely, closing drawing forth (丑五引發2: 舉三苦果/例三苦滅) entirely. Master Cháng Bǎi names the three that cease: suffering in this present life, the suffering of ripened results in a later life, and suffering as the result that flows from its own kind.
A companion sūtra follows, in which the Buddha at Śrāvastī teaches that when the six faculties are not tamed, closed, guarded, upheld, and cultivated, suffering results are certain in the future, and that when they are well tamed, closed, guarded, upheld, and cultivated, pleasant results are certain. Foolish, unlearned ordinary beings grasp signs and particulars on seeing a form, abide without restraint, and let worldly craving, sorrow, and unwholesome dharmas flow in the mind. The learned noble disciple does not grasp sign or particulars, and they do not flow. The closing verse urges bhikṣus to train in restraint with right faith and a focused mind, to give rise neither to desire nor to hatred toward what is pleasing or displeasing, and to gather in the six faculties so that they do not stir on contact with objects. Master Cháng Bǎi notes that this passage concerns restraint of the faculties.
44. Section: Unworthiness of Offerings Begins — Citing the Conventional Brāhmaṇas Begins — Marking Them as Unworthy of Offerings
Further, in brief, there are two kinds of conventional brāhmaṇas who in truth are not fields of merit, yet, harboring overweening pride, consider themselves fields of merit and declare, "I am a true field of merit." One should know that, because they accomplish the nature and marks of what is not a true field of merit, they should not be given offerings.
復次，略有二種世俗梵志，實非福田，懷增上慢，自謂福田，自稱我是真實福田。當知成就非實福田性及相故，不應供養。
Further, in brief, there are two kinds of conventional brāhmaṇas who in truth are not fields of merit, yet, harboring overweening pride, consider themselves fields of merit and declare, "I am a true field of merit." One should know that, because they accomplish the nature and marks of what is not a true field of merit, they should not be given offerings.
This opens unworthiness of offerings (丑六不應供2), beginning with citing the conventional brāhmaṇas (寅一舉世俗梵志2), and marking them as unworthy of offerings (卯一標不應供). Master Cháng Bǎi takes these as practitioners who pursue the pure life of freedom from desire, yet claim what they have not attained and realization they have not realized.
45. Section: Listing Their Kinds Begins — Feigning Freedom from Desire
The first, when gain and respect from others are present, is fiercely attached to them, the faculties gluttonous, restless by nature, and deceptively displays before others the conduct of freedom from desire.
一者、從他所得利養恭敬現前，猛利耽著，諸根饕餮，為性躁擾，詐示現前離欲之行。
The first, when gain and respect from others are present, is fiercely attached to them, the faculties gluttonous, restless by nature, and deceptively displays before others the conduct of freedom from desire.
This opens listing their kinds (卯二列其種類2), beginning with feigning freedom from desire (辰一詐現離欲). Master Cháng Bǎi cites fascicle 84: gluttony (饕餮) means hoping for further enjoyment yet to come. Such craving, like that of a glutton, keeps looking ahead to what may still be received and is hard to satisfy.
46. Section: Conduct Without Aim or Benefit
The second takes on household property and relatives, lives mingled with what is base and foul, and devotes itself solely to tending the body.
二者、攝受家產親屬，雜居鄙穢，專自修身。
The second takes on household property and relatives, lives mingled with what is base and foul, and devotes itself solely to tending the body.
This covers conduct without aim or benefit (辰二無義利行). Per the 披尋記, "solely tending the body" (專自修身) means only protecting and nourishing bodily life, without cultivating anything good. Master Cháng Bǎi explains that such a person has much property, lives among relatives and friends, and cannot concentrate on the pure life, and adds that the good not cultivated is precepts, concentration, and wisdom.
47. Section: No Different from Foolish Ordinary Beings, Closing "Conduct Without Aim or Benefit," "Listing Their Kinds," and "Citing the Conventional Brāhmaṇas" Entirely
Whatever conduct they engage in benefits neither themselves nor others. They are far from the right Dharma and right practice of śīla, far from the good conduct able to lead to the fortunate destinies, and far from the excellent conduct able to abide in nirvāṇa. One should know that they do not differ from all foolish ordinary beings.
凡所行行既非自利，亦非利他。遠離尸羅正法正行，遠離能往善趣善行，遠離能住涅槃妙行，當知彼與一切愚夫異生之類無有差別。
Whatever conduct they engage in benefits neither themselves nor others. They are far from the right Dharma and right practice of śīla, far from the good conduct able to lead to the fortunate destinies, and far from the excellent conduct able to abide in nirvāṇa. One should know that they do not differ from all foolish ordinary beings.
With this, conduct without aim or benefit (辰二無義利行) closes entirely, closing listing their kinds (卯二列其種類2: 詐現離欲/無義利行) entirely, closing citing the conventional brāhmaṇas (寅一舉世俗梵志2: 標不應供/列其種類) entirely. Master Cháng Bǎi explains the good conduct leading to the fortunate destinies as the five precepts and ten wholesome deeds.
48. Section: Turning to the Brāhmaṇa in the Ultimate Sense, Closing "Unworthiness of Offerings" Entirely
One who abides in the true Dharma is the opposite of this; one should know this is called a brāhmaṇa in the ultimate sense.
住正法者與此相違，當知是名勝義梵志。
One who abides in the true Dharma is the opposite of this; one should know this is called a brāhmaṇa in the ultimate sense.
With this, turning to the brāhmaṇa in the ultimate sense (寅二翻勝義梵志) closes entirely, closing unworthiness of offerings (丑六不應供2: 舉世俗梵志/翻勝義梵志) entirely. Master Cháng Bǎi explains this as the practitioner who is truly pure and free of desire, cultivating the supramundane conduct of the ultimate truth; such a one is a true field of merit, to whom offerings should be made.
A companion sūtra follows, in which the Buddha, journeying through Kośala, instructs the brāhmaṇas and householders of a town how to answer if asked whom they should not honor. Śramaṇas and brāhmaṇas who, on seeing forms, are not free of craving, desire, thirst, and longing, whose minds are not still, and whose conduct is contrary to the Dharma, are no different from worldly people, and should not be honored. Those who are free of these, whose minds are still and whose conduct accords with the Dharma, differ from worldly people, and should be honored. If asked how such freedom can be known, they should answer that these practitioners dwell in forests and under trees, on the simplest bedding, cultivate calm abiding and insight, and keep far from what stirs delight in the senses. The listeners praise the Buddha for neither exalting his own followers nor disparaging others, but rightly stating the principle.
Master Cháng Bǎi observes that the Buddha here teaches beings how to discern true and false fields of merit, and that this is also a caution for practitioners.
49. Section: Knowledge and Liberation Begins — Setting Aside Outside Teachings
Further, outside this true Dharma, there are śramaṇas, brāhmaṇas, and others who, when proclaiming their teaching to their disciples, for the most part seek the advantage of refuting others and the advantage of escaping others' objections. One should know that such proclaiming, in the ultimate sense, is without aim and without benefit, benefiting neither oneself nor others.
復次，此正法外，有諸沙門、婆羅門等，為諸弟子宣說法時，多分為求詰責勝利，及求免脫他難勝利。當知如是宣說法者，就第一義，無義無利，非自利益、非利益他。
Further, outside this true Dharma, there are śramaṇas, brāhmaṇas, and others who, when proclaiming their teaching to their disciples, for the most part seek the advantage of refuting others and the advantage of escaping others' objections. One should know that such proclaiming, in the ultimate sense, is without aim and without benefit, benefiting neither oneself nor others.
This opens knowledge and liberation (丑七明解脫2), beginning with setting aside outside teachings (寅一簡外法). Master Cháng Bǎi describes two attitudes among such teachers. Some mostly dispute with and reproach other traditions, seeking advantage for their own. Others seek to avoid others' objections, so that their own side stays on top. Their minds in teaching are not pure.
He cites fascicle 84 for the terms: without aim (無義) means one cannot cultivate the cause of nirvāṇa; without benefit (無利) means one cannot attain its fruit.
50. Section: Revealing the Inner Teaching Begins — Marking the Fruit and Benefit Attained
The Buddhas, the Tathāgatas, proclaim the true Dharma to their disciples solely for the realization of the superior benefit of two fruits, knowledge and liberation. One should know that such proclaiming of the true Dharma has great fruit and great benefit, benefit to oneself and to others being complete without exception.
諸佛如來為諸弟子宣說正法，唯為證得明及解脫二果勝利。當知如是說正法者，大果大利，自利利他無不圓滿。
The Buddhas, the Tathāgatas, proclaim the true Dharma to their disciples solely for the realization of the superior benefit of two fruits, knowledge and liberation. One should know that such proclaiming of the true Dharma has great fruit and great benefit, benefit to oneself and to others being complete without exception.
This opens revealing the inner teaching (寅二顯內法2), beginning with marking the fruit and benefit attained (卯一標得果利). Master Cháng Bǎi explains the knowledge as the three: the knowledge of the exhaustion of contaminants, of past abodes, and of the divine eye; and the liberation as liberation from the afflictions of craving and views.
51. Section: Explaining Knowledge and Liberation Begins — Bringing Forth Their Nature Begins — The Three Knowledges
Because of the most excellent meaning of moving through the three times and abiding without forgetfulness, and because of the distinction of three kinds of object, they are called the three knowledges.
行於三世無忘失住最勝義故，三種所緣境差別故，說名三明。
Because of the most excellent meaning of moving through the three times and abiding without forgetfulness, and because of the distinction of three kinds of object, they are called the three knowledges.
This opens explaining knowledge and liberation (卯二釋明解脫2), beginning with bringing forth their nature (辰一出體性2), and the three knowledges (巳一三明). Per the 披尋記, not being deluded about the former, later, and middle limits is called abiding without forgetfulness in the three times. Among the six superknowledges, the three knowledges are established only on the superknowledge of the wisdom of past abodes (宿住智通), of death and rebirth (死生智通), and of the exhaustion of contaminants (漏盡智通). In that order they remedy delusion about the former, later, and middle limits; this is the distinction of three kinds of object.
52. Section: Liberation, Closing "Bringing Forth Their Nature" Entirely
Whether liberation of mind or liberation of wisdom, both are called liberation, because they are the superior remedy for the root defilements of craving and ignorance.
若心解脫、若慧解脫，皆名解脫，是愛、無明根本雜染勝對治故。
Whether liberation of mind or liberation of wisdom, both are called liberation, because they are the superior remedy for the root defilements of craving and ignorance.
With this, liberation (巳二解脫) closes entirely, closing bringing forth their nature (辰一出體性2: 三明/解脫) entirely. Master Cháng Bǎi explains that liberation of mind, conjoined with non-greed, relies on concentration and is freed from the obstructions to concentration; liberation of wisdom, conjoined with non-delusion, relies on wisdom and is freed from the obstruction of affliction. The first remedies the defilement of craving and the second that of ignorance. He notes that this is said by way of pairing: in fact each also remedies the other, since without contact conjoined with ignorance there is no craving.
53. Section: Clarifying the Order of Cultivation Begins — Distinguishing the Order Begins — The Means of Attainment Begins — The Four Kinds of Path-Cultivation Begins — Marking the Four
In order to attain the knowledge and liberation not yet attained, one should know that in brief there are four kinds of path-cultivation. That is, through cultivating the faculties, one is able to rightly cultivate the body; through cultivating the good conduct drawn forth by cultivating the body, one is able to rightly cultivate the precepts; through unmistaken cultivation of the foundations of mindfulness and factors of awakening drawn forth by cultivating the precepts, one is able to cultivate mind and wisdom.
為得未得明與解脫，當知略有四種修道。謂修根故，能正修身；修身所引善行修故，能正修戒；修戒所引念住、覺支無倒修故，能修心慧。
In order to attain the knowledge and liberation not yet attained, one should know that in brief there are four kinds of path-cultivation. That is, through cultivating the faculties, one is able to rightly cultivate the body; through cultivating the good conduct drawn forth by cultivating the body, one is able to rightly cultivate the precepts; through unmistaken cultivation of the foundations of mindfulness and factors of awakening drawn forth by cultivating the precepts, one is able to cultivate mind and wisdom.
This opens clarifying the order of cultivation (辰二明修次2), beginning with distinguishing the order (巳一辨2), and the means of attainment (午一得方便3), and the four kinds of path-Cultivation (未一四種修道2), and marking the four (申一標). Master Cháng Bǎi explains that from cultivating restraint of the faculties one can rightly cultivate the body; the three good conducts of body, speech, and mind drawn forth by this are the right cultivation of the precepts; and pure precepts draw forth the four foundations of mindfulness, so that right mindfulness abides in the seven factors of awakening and one cultivates this mind and attains wisdom.
54. Section: Explaining the Four Begins — Bringing Forth the Kinds Begins — Citing the Cultivation of the Faculties Begins — Marking and Listing the Three
Here, the cultivation of the faculties is further of three kinds: first, worldly cultivation; second, the trainee's cultivation; third, the cultivation of one beyond training.
此中修根，復有三種。一、世間修，二、有學修，三、無學修。
Here, the cultivation of the faculties is further of three kinds: first, worldly cultivation; second, the trainee's cultivation; third, the cultivation of one beyond training.
This opens explaining the four (申二釋3), beginning with bringing forth the kinds (酉一出種類2), and citing the cultivation of the faculties (戌一舉修根2), and marking and listing the three (亥一標列).
55. Section: Explaining Each in Turn Begins — Worldly Cultivation
If, with the power of discernment as support, though one grasps the improper sign of lovely or unlovely objects, one does not give rise to the entanglements of affliction, and if they arise momentarily, one at once removes them: this is worldly cultivation.
若思擇力為所依止，雖取可愛、不可愛境不如理相，而不發起煩惱諸纏；設令暫起，尋復除遣。是世間修。
If, with the power of discernment as support, though one grasps the improper sign of lovely or unlovely objects, one does not give rise to the entanglements of affliction, and if they arise momentarily, one at once removes them: this is worldly cultivation.
This opens explaining each in turn (亥二隨釋3), beginning with worldly cultivation (天一世間修). Master Cháng Bǎi explains that this does not truly sever affliction but only subdues it.
56. Section: The Trainee's Cultivation
If one has already attained direct realization of the noble truths, then through a lapse of mindfulness there may arise an agreeable state, or a disagreeable state, or both together, yet the mind is not held firmly bound by entanglement and is swiftly freed from defilement: this is the trainee's cultivation.
若於聖諦已得現觀，由失念故，或生適意，或不適意，或兼二意，而心不為纏縛堅住，速於雜染能得解脫。是有學修。
If one has already attained direct realization of the noble truths, then through a lapse of mindfulness there may arise an agreeable state, or a disagreeable state, or both together, yet the mind is not held firmly bound by entanglement and is swiftly freed from defilement: this is the trainee's cultivation.
This covers the trainee's cultivation (天二有學修). Master Cháng Bǎi explains that such a person can refrain from grasping signs and particulars; if mindfulness lapses, agreeable or disagreeable states may arise, but affliction cannot hold the mind firmly, and one is swiftly freed from it.
Venerable Miào Jìng cited the Abhidharmakośa: a first-fruit noble one may grow angry when a disciple disobeys, but it is like a drop of water on a hot pan, gone at once. An ordinary being, by contrast, clings to affliction and keeps turning it over long after the matter has passed.
57. Section: The Cultivation of One Beyond Training, Closing "Explaining Each in Turn" and "Citing the Cultivation of the Faculties" Entirely
If this very mind abides firmly and, as before, has no inner confinement, being well liberated and well cultivated; and if there is in no way, down to even a lapse of mindfulness, any mind that, toward the pleasing, the displeasing, and the like, draws near, reckons them as having merit, and goes toward them: this is called the well-purified cultivation of the faculties of one beyond training.
若即此心堅固安住，如前於內無有隘迮，善脫善修。都無一切下至失念，於諸可意、不可意等發心親近，計彼有德而趣向之。是名無學善淨修根。
If this very mind abides firmly and, as before, has no inner confinement, being well liberated and well cultivated; and if there is in no way, down to even a lapse of mindfulness, any mind that, toward the pleasing, the displeasing, and the like, draws near, reckons them as having merit, and goes toward them: this is called the well-purified cultivation of the faculties of one beyond training.
With this, the cultivation of one beyond training (天三無學修) closes entirely, closing explaining each in turn (亥二隨釋3: 世間修/有學修/無學修) entirely, closing citing the cultivation of the faculties (戌一舉修根2: 標列/隨釋) entirely. Per the 披尋記, "as before, has no inner confinement" (如前於內無有隘迮) means, as said before, not being bound by the entanglements of affliction, being well freed from defilement, and having well cultivated the faculties.
Master Cháng Bǎi explains that the arhat's mind abides firmly in right mindfulness and never loses it. Even innate self-grasping has been severed, so that the restraint of the faculties is complete and pure. Toward the pleasing and displeasing, no thought of drawing near or turning away arises, and no reckoning of merit or fault.
58. Section: By Extension to the Rest, Closing "Bringing Forth the Kinds" Entirely
One should know that the three, the cultivation of the precepts, of mind, and of wisdom, are likewise so.
當知修戒、修心、修慧三種亦爾。
One should know that the three, the cultivation of the precepts, of mind, and of wisdom, are likewise so.
With this, by extension to the rest (戌二例所餘) closes entirely, closing bringing forth the kinds (酉一出種類2: 舉修根/例所餘) entirely. Master Cháng Bǎi explains that each of these also has worldly, trainee, and beyond-training cultivation: worldly cultivation goes with the power of discernment; in the trainee's, there is at times a lapse of mindfulness, but one is not firmly bound by affliction; in that of one beyond training, affliction does not arise at all.
59. Section: Sifting What Is Drawn Forth
Here, the first is drawn forth by the first cultivation of the faculties; the second, by the second; the third, by the third. One should know it is likewise for the cultivation of the precepts, of mind, and of wisdom: in relation to one another, each has three kinds of what is drawn forth.
此中最初，是初修根所引；第二，是第二所引；第三，是第三所引。修戒、修心、修慧相望，各有三種所引，當知亦爾。
Here, the first is drawn forth by the first cultivation of the faculties; the second, by the second; the third, by the third. One should know it is likewise for the cultivation of the precepts, of mind, and of wisdom: in relation to one another, each has three kinds of what is drawn forth.
This covers sifting what is drawn forth (酉二簡所引). Per the 披尋記, the marks of the three kinds of person described above are drawn forth, in order, by the three kinds of cultivation of the faculties. So too, the cultivation of the precepts, of mind, and of wisdom, in their order before and after, each has three kinds of what is drawn forth: worldly cultivation, the trainee's cultivation, and that of one beyond training.
Master Cháng Bǎi adds that the first belongs to the wisdom of reflection and the second and third to the wisdom of cultivation, the second not yet complete and the third already complete.
60. Section: Explaining the Distinctions Begins — Marking the Distinctions
Here, because of the distinction between pleasing and displeasing objects, the distinction between beings who are benefactors and beings who are enemies, the distinction between beings endowed with merit and beings endowed with fault, and the distinction between beings who are loved and beings who are not loved, one should know the distinctions of the wholly agreeable, the wholly disagreeable, and the agreeable and disagreeable mixed.
此中可意、不可意境界差別故，有恩、有怨有情差別故，功德、過失相應有情差別故，所愛、非所愛有情差別故，當知一向適意，一向不適意，適意不適意相雜差別。
Here, because of the distinction between pleasing and displeasing objects, the distinction between beings who are benefactors and beings who are enemies, the distinction between beings endowed with merit and beings endowed with fault, and the distinction between beings who are loved and beings who are not loved, one should know the distinctions of the wholly agreeable, the wholly disagreeable, and the agreeable and disagreeable mixed.
This opens explaining the distinctions (酉三釋差別3), beginning with marking the distinctions (戌一標). Master Cháng Bǎi counts five distinctions here: one of objects, three of beings, and one of the mind. Pleasing objects, and beings who are benefactors, have merit, or are loved, make the mind wholly agreeable; their opposites make it wholly disagreeable; and where the two kinds are mixed, agreeable and disagreeable are mixed.
61. Section: Explaining the Marked Distinctions Begins — Distinctions of Objects
As for "because of the distinction between pleasing and displeasing objects": some objects are wholly pleasing; some objects are wholly displeasing; and some objects are of a mixed kind, partly pleasing and partly displeasing.
可意、不可意境界差別故者，自有境界一向可意；自有境界一向不可意；自有境界其類相雜，少分可意、少分不可意。
As for "because of the distinction between pleasing and displeasing objects": some objects are wholly pleasing; some objects are wholly displeasing; and some objects are of a mixed kind, partly pleasing and partly displeasing.
This opens explaining the marked distinctions (戌二釋2), beginning with distinctions of objects (亥一境界差別).
62. Section: Distinctions of Beings Begins — Benefactors, Enemies, and the Rest
Likewise among beings, some are wholly benefactors, some are wholly enemies, and some are a mixture of benefactor and enemy.
如是有情，或一向有恩，或一向有怨，或恩怨相雜。
Likewise among beings, some are wholly benefactors, some are wholly enemies, and some are a mixture of benefactor and enemy.
This opens distinctions of beings (亥二有情差別3), beginning with benefactors, enemies, and the rest (天一有恩怨等).
63. Section: Merit, Fault, and the Rest
Some wholly have merit, some wholly have fault, and some possess both merit and fault.
或一向有得，或一向有失，或得失俱備。
Some wholly have merit, some wholly have fault, and some possess both merit and fault.
This covers merit, fault, and the rest (天二有得失等). Master Cháng Bǎi explains "merit" here as one who always cultivates the ten wholesome deeds and has such virtues as patience and gentleness. He notes that the Taishō reads 得 (gain), while the Shōgozō manuscript and the Chion-in manuscript read 德 (virtue). Most people, he adds, belong to the third class.
64. Section: Loved, Not Loved, and the Rest, Closing "Distinctions of Beings" and "Explaining the Marked Distinctions" Entirely
If toward a being one's love gives rise again to love, one should know that this being is wholly one's beloved. If toward a being one's ill will gives rise again to ill will, one should know that this being is wholly not one's beloved. If toward a being love has been followed by ill will, or toward a being ill will has been followed by love, one should know this is called both loved and not loved.
若於有情愛復生愛，當知一向是其所愛；若於有情恚復生恚，當知一向非其所愛；若於有情愛已生恚，或於有情恚已生愛，當知是名所愛非所愛。
If toward a being one's love gives rise again to love, one should know that this being is wholly one's beloved. If toward a being one's ill will gives rise again to ill will, one should know that this being is wholly not one's beloved. If toward a being love has been followed by ill will, or toward a being ill will has been followed by love, one should know this is called both loved and not loved.
With this, loved, not loved, and the rest (天三所愛非所愛等) closes entirely, closing distinctions of beings (亥二有情差別3: 有恩怨等/有得失等/所愛非所愛等) entirely, closing explaining the marked distinctions (戌二釋2: 境界差別/有情差別) entirely. Master Cháng Bǎi observes that since the mind is impermanent, the third kind is the most common among ordinary beings, unless attachment runs deep.
65. Section: Concluding the Distinctions, Closing "Explaining the Distinctions," "Explaining the Four," and "The Four Kinds of Path-Cultivation" Entirely
Because of such distinct causes and conditions, the three, the agreeable and the rest, have their distinctions.
由如是等差別因緣，適意等三有其差別。
Because of such distinct causes and conditions, the three, the agreeable and the rest, have their distinctions.
With this, concluding the distinctions (戌三結) closes entirely, closing explaining the distinctions (酉三釋差別3: 標/釋/結) entirely, closing explaining the four (申二釋3: 出種類/簡所引/釋差別) entirely, closing the four kinds of path-Cultivation (未一四種修道2: 標/釋) entirely.
66. Section: Cultivating Good Conduct Begins — Marking the Practice
Further, with regard to misconduct, one contemplates its dangers in this present life and contemplates its dangers in the future; therefore one stays far from it and cultivates excellent conduct.
又於惡行，隨觀現法所有過患，隨觀當來所有過患，是故遠離，修習妙行。
Further, with regard to misconduct, one contemplates its dangers in this present life and contemplates its dangers in the future; therefore one stays far from it and cultivates excellent conduct.
This opens cultivating good conduct (未二修習善行3), beginning with marking the practice (申一標). Master Cháng Bǎi explains that with misconduct one regrets oneself, others reproach one, and the Teacher and wise companions in the pure life censure one, and an evil name spreads in all directions. These are the dangers in this present life; falling into the three evil destinies after death is the greater one.
67. Section: Explaining the Dangers Begins — Dangers in This Present Life
If with regard to the six bases one is censured through every gateway, this is called the danger in this present life.
若於六處，由一切門皆被誹毀，是名現法所有過患。
If with regard to the six bases one is censured through every gateway, this is called the danger in this present life.
This opens explaining the dangers (申二釋2), beginning with dangers in this present life (酉一現法過患). Per the 披尋記, the point here is that one who does not cultivate the faculties well gives rise to misconduct. "Every gateway" means the three gateways shown by the ten unwholesome courses of action: the gateway of ruined action, of ruined intention, and of ruined means. The first seven are ruined action, the next two ruined intention, and the last ruined means, as explained in the Stage of the Wisdom Born of Hearing (fascicle 14).
Master Cháng Bǎi identifies the seven as the three of the body and the four of speech, the two as covetousness and ill will, and the last as wrong view.
68. Section: Dangers in the Future, Closing "Explaining the Dangers" Entirely
By this cause and condition, one falls into the evil destinies; this is called the danger in the future.
由是因緣，墮於惡趣，是名當來所有過患。
By this cause and condition, one falls into the evil destinies; this is called the danger in the future.
With this, dangers in the future (酉二當來過患) closes entirely, closing explaining the dangers (申二釋2: 現法過患/當來過患) entirely.
69. Section: Treating the Dangers Extensively Begins — Censure
Here, being censured by others means that outsiders and other intelligent people in the world, hearing of one's base and evil name and repute, all together censure one.
此中為他所誹毀者，謂為外道及餘世間有聰敏者，聞其鄙惡名稱聲頌，咸共誹毀。
Here, being censured by others means that outsiders and other intelligent people in the world, hearing of one's base and evil name and repute, all together censure one.
This opens treating the dangers extensively (申三廣2), beginning with censure (酉一誹毀).
70. Section: The Remainder, Closing "Treating the Dangers Extensively" and "Cultivating Good Conduct" Entirely
One should know that the rest is as has been said.
當知其餘即如所說。
One should know that the rest is as has been said.
With this, the remainder (酉二其餘) closes entirely, closing treating the dangers extensively (申三廣2: 誹毀/其餘) entirely, closing cultivating good conduct (未二修習善行3: 標/釋/廣) entirely. Per the 披尋記, not yet having fallen into the evil destinies is called "the rest" (其餘); when this body breaks up one will fall into them, hence the danger in the future. The sense said before is not analyzed again; hence "as has been said" (如所說).
71. Section: Cultivating the Foundations of Mindfulness Begins — The Distinction of Three Grounds
Further, as for what is said here about cultivating the foundations of mindfulness: the first arousing of the mindfulness factor of awakening is at the ground of the ordinary being; its repeated cultivation is at the ground of the trainee; its complete cultivation is at the ground of one beyond training.
又此中言修念住者，謂念覺分創始發起，在異生地；數修習者，在有學地；修圓滿者，在無學地。
Further, as for what is said here about cultivating the foundations of mindfulness: the first arousing of the mindfulness factor of awakening is at the ground of the ordinary being; its repeated cultivation is at the ground of the trainee; its complete cultivation is at the ground of one beyond training.
This opens cultivating the foundations of mindfulness (未三修習念住3), beginning with the distinction of three grounds (申一三地別).
72. Section: The Distinction of Three Realms
Cultivating the factors of awakening, when one has not yet attained the realm of cutting-off and is actively aspiring to it, this is called relying on seclusion. When one has not yet attained the realm free of desire and is actively aspiring to it, this is called relying on freedom from desire. When one has not yet attained the realm of cessation and is actively aspiring to it, this is called relying on cessation.
修習覺分，未得斷界，於其斷界正希求時，名依遠離；未得無欲界，於無欲界正希求時，名依離欲；未得滅界，於其滅界正希求時，名依於滅。
Cultivating the factors of awakening, when one has not yet attained the realm of cutting-off and is actively aspiring to it, this is called relying on seclusion. When one has not yet attained the realm free of desire and is actively aspiring to it, this is called relying on freedom from desire. When one has not yet attained the realm of cessation and is actively aspiring to it, this is called relying on cessation.
This covers the distinction of three realms (申二三界別). Master Cháng Bǎi explains the realm of cutting-off (斷界) as the path of seeing, where the discriminated afflictions of the three realms are severed; and the realm of cessation (滅界), ultimately, as nirvāṇa without remainder, where the afflictions of craving and views and the cycle of birth and death cease. He matches the three to the stages: first the ordinary being's aspiring to the realm of cutting-off, then the trainee's cultivation of freedom from desire, then aspiring to the realm of cessation.
73. Section: The Distinction of Inferior and Superior, Closing "Cultivating the Foundations of Mindfulness" and "The Means of Attainment" Entirely
Because one relinquishes the inferior cultivation of the factors of awakening, and because one turns toward the superior and excellent cultivation of the factors of awakening, this is called relinquishing and turning toward.
棄捨下劣修覺分故，迴向勝妙修覺分故，名棄捨迴向。
Because one relinquishes the inferior cultivation of the factors of awakening, and because one turns toward the superior and excellent cultivation of the factors of awakening, this is called relinquishing and turning toward.
With this, the distinction of inferior and superior (申三劣勝別) closes entirely, closing cultivating the foundations of mindfulness (未三修習念住3: 三地別/三界別/劣勝別) entirely, closing the means of attainment (午一得方便3: 四種修道/修習善行/修習念住) entirely. Master Cháng Bǎi explains that cultivation advances by degrees, from the ordinary being's inferior factors of awakening, toward the realm of cutting-off, then the stage of the trainee, and finally that of one beyond training.
74. Section: Realizing Completion, Closing "Distinguishing the Order" Entirely
Further, bhikṣus guard the faculties and have conscience and shame. By this cause and condition, they are ashamed of misconduct and cultivate excellent conduct. Because they cultivate excellent conduct, they have no regret. Because they have no regret, joy arises. With this as precursor, the mind attains right concentration. Because the mind is rightly concentrated, they are able to see as it really is. Because they see as it really is, knowledge and liberation are all complete.
又諸苾芻，守護諸根，有慚有愧；由是因緣，恥於惡行，修習妙行；修妙行故，無有變悔；無變悔故，發生歡喜；此為先故，心得正定；心正定故，能見如實；見如實故，明及解脫皆悉圓滿。
Further, bhikṣus guard the faculties and have conscience and shame. By this cause and condition, they are ashamed of misconduct and cultivate excellent conduct. Because they cultivate excellent conduct, they have no regret. Because they have no regret, joy arises. With this as precursor, the mind attains right concentration. Because the mind is rightly concentrated, they are able to see as it really is. Because they see as it really is, knowledge and liberation are all complete.
With this, realizing completion (午二證圓滿) closes entirely, closing distinguishing the order (巳一辨2: 得方便/證圓滿) entirely.
75. Section: Concluding the Order of Cultivation, Closing "Clarifying the Order of Cultivation," "Explaining Knowledge and Liberation," "Revealing the Inner Teaching," and "Knowledge and Liberation" Entirely
One should know this is called the order of cultivation.
當知是名修行次第。
One should know this is called the order of cultivation.
With this, concluding the order of cultivation (巳二結) closes entirely, closing clarifying the order of cultivation (辰二明修次2: 辨/結) entirely, closing explaining knowledge and liberation (卯二釋明解脫2: 出體性/明修次) entirely, closing revealing the inner teaching (寅二顯內法2: 標得果利/釋明解脫) entirely, closing knowledge and liberation (丑七明解脫2: 簡外法/顯內法) entirely. Master Cháng Bǎi sums up: this is the order of the noble path, beginning with cultivation of the faculties and going on through the precepts, mind, and wisdom, then conscience and shame, the foundations of mindfulness, calm abiding and insight, to the three knowledges and ultimate liberation.
A companion sūtra follows, set in the Bamboo Grove at Rājagṛha. A non-Buddhist renunciant named Maudgalyāyana, his hair coiled on his head (縈髮目揵連), tells the Buddha that he goes among other teachers to hear them debate for victory and for refuting others. The Buddha answers that such teachers have long debated to win or to avoid being questioned, matching the treatise's outside teachers. The Buddha's own teaching, he says, is given for the fruit and benefit of the three knowledges and of the liberation of mind and wisdom.
Questioned step by step, the Buddha explains the sequence: the seven factors of awakening complete knowledge and liberation; the four foundations of mindfulness complete the seven factors; the three excellent conducts complete the four foundations; and restraint of the six bases of contact, with conscience and shame and pure precepts, completes the three excellent conducts. He then teaches each step: staying unattached toward pleasing and displeasing objects, seeing that misconduct brings evil results now and later, contemplating the body and the rest with mindfulness so that each factor of awakening is completed in turn, and cultivating each factor relying on seclusion, freedom from desire, and cessation. Master Cháng Bǎi matches these passages to the treatise line by line. At the end of the sūtra Maudgalyāyana attains the Dharma eye, realizes the first fruit, asks to go forth, and, cultivating diligently, accomplishes arhatship.
76. Section: Cultivation Begins — Cultivating the Faculties Unskillfully Begins — The Outside Teacher Begins — On Establishing the Teaching
Further, there is a certain śramaṇa or brāhmaṇa who, not able to cultivate the faculties well himself, does not properly establish for others the method of cultivating the faculties well. He holds that merely turning one's back on all objects is called guarding the faculties.
復次，有一沙門、若婆羅門，自既不能善修諸根，而不如理為他施設善修根法。見唯棄背所有境界，名護諸根。
Further, there is a certain śramaṇa or brāhmaṇa who, not able to cultivate the faculties well himself, does not properly establish for others the method of cultivating the faculties well. He holds that merely turning one's back on all objects is called guarding the faculties.
This opens cultivation (丑八修2), beginning with cultivating the faculties unskillfully (寅一不善修根2), and the outside teacher (卯一外道師2), and on establishing the teaching (辰一於施設). Master Cháng Bǎi explains the view: the eye should not see, the ear should not hear, and so on through the mind not cognizing dharmas. Turning one's back on all objects is what such teachers hold to be guarding the faculties.
77. Section: On Gathering Disciples Begins — Through Arising Defilement
Yet he himself is deeply attached to his body of disciples, loving one part and hating another, because agreeable and disagreeable states constantly arise toward what accords with or opposes his teaching.
然其自於諸弟子眾深生染著，一分起愛、一分生憎。謂於其教順逆因緣，適不適意常現行故。
Yet he himself is deeply attached to his body of disciples, loving one part and hating another, because agreeable and disagreeable states constantly arise toward what accords with or opposes his teaching.
This opens on gathering disciples (辰二於攝受2), beginning with through arising defilement (巳一由生雜染). Master Cháng Bǎi explains that because such a teacher's afflictions are not severed, love and hatred toward disciples arise easily: love toward those who follow his teaching and aversion toward those who oppose it.
78. Section: Giving Rise to Pride in Good Cultivation, Closing "On Gathering Disciples" and "The Outside Teacher" Entirely
Into this subtle defilement of his own he cannot truly penetrate with wisdom; and, thinking he is able to cultivate the faculties well, he gives rise to overweening pride.
於此微細自己雜染，不能以慧如實悟入，而謂自能善修諸根，起增上慢。
Into this subtle defilement of his own he cannot truly penetrate with wisdom; and, thinking he is able to cultivate the faculties well, he gives rise to overweening pride.
With this, giving rise to pride in good cultivation (巳二起善修慢) closes entirely, closing on gathering disciples (辰二於攝受2: 由生雜染/起善修慢) entirely, closing the outside teacher (卯一外道師2: 於施設/於攝受) entirely.
79. Section: The Outside Disciples Begins — Following That View
Those who follow such a view, though they keep the faculties away from objects and dwell alone in solitude, still take those objects as condition and give rise to various defilements of discursive thought, and have no wisdom by which to penetrate this themselves; they too are not called those who cultivate the faculties well.
諸有隨順如是見者，彼雖令根離諸境界，獨處空閑，而緣彼境，發起種種尋思雜染，然無智慧而自悟入，是亦不名善修諸根。
Those who follow such a view, though they keep the faculties away from objects and dwell alone in solitude, still take those objects as condition and give rise to various defilements of discursive thought, and have no wisdom by which to penetrate this themselves; they too are not called those who cultivate the faculties well.
This opens the outside disciples (卯二外道弟子2), beginning with following that view (辰一隨順彼見). Master Cháng Bǎi explains that such followers achieve seclusion of the body but not seclusion of the mind, and have no wisdom with which to remedy their thoughts and enter the true nature of dharmas.
80. Section: Giving Rise to Wrong Understanding and Pride, Closing "The Outside Disciples" and "Cultivating the Faculties Unskillfully" Entirely
Moreover, they do not diligently engage in right practice for the sake of cultivating the faculties well. They merely believe another's words and give rise to wrong confident understanding and wrong pride.
又亦不為善修根故，勤修正行。但信他言，起邪勝解及以邪慢。
Moreover, they do not diligently engage in right practice for the sake of cultivating the faculties well. They merely believe another's words and give rise to wrong confident understanding and wrong pride.
With this, giving rise to wrong understanding and pride (辰二起邪解慢) closes entirely, closing the outside disciples (卯二外道弟子2: 隨順彼見/起邪解慢) entirely, closing cultivating the faculties unskillfully (寅一不善修根2: 外道師/外道弟子) entirely. Master Cháng Bǎi explains that what they believe is their teacher's claim that turning one's back on objects and secluding the body is itself guarding the faculties.
81. Section: Cultivating the Faculties Well Begins — The Buddhas, the Tathāgatas Begins — On Establishing the Teaching
The Buddhas, the Tathāgatas, properly establish for their disciples that the severing of affliction is called cultivating the faculties well, not merely turning one's back wholly on objects.
諸佛如來，為諸弟子如理施設煩惱斷故，名善修根，非唯一向背諸境界。
The Buddhas, the Tathāgatas, properly establish for their disciples that the severing of affliction is called cultivating the faculties well, not merely turning one's back wholly on objects.
This opens cultivating the faculties well (寅二善修諸根2), beginning with the buddhas, the Tathāgatas (卯一諸佛如來2), and on establishing the teaching (辰一於施設). Master Cháng Bǎi sums this up with a saying: the wise turn the mind, not the object. Closely guarding the sense-doors means severing affliction, not cutting off objects.
82. Section: On Gathering Disciples Begins — Showing It Briefly Begins — Clarifying What Is Unshared
Further, because the Tathāgatas have the mind well established in the three unshared foundations of mindfulness, they are not attached to their body of disciples. Toward the assembly of right practice, being pleased becomes active; toward the assembly of wrong practice, being displeased operates.
又諸如來，於其三種不共念住善住其心，故不染著諸弟子眾。於正行眾悅意現行，於邪行眾行不悅意。
Further, because the Tathāgatas have the mind well established in the three unshared foundations of mindfulness, they are not attached to their body of disciples. Toward the assembly of right practice, being pleased becomes active; toward the assembly of wrong practice, being displeased operates.
This opens on gathering disciples (辰二於攝受2), beginning with showing it briefly (巳一略顯2), and clarifying what is unshared (午一明不共). Master Cháng Bǎi explains these as the three foundations of mindfulness (三念住) not shared with the two vehicles or outsiders. Toward disciples who wholly practice rightly, the Tathāgata has no elation; toward those who wholly practice wrongly, no resentment or impatience; toward those who practice rightly in part and wrongly in part, his mind is not divided, and he abides in sublime equanimity toward all.
83. Section: Naming It Unsurpassed, Closing "Showing It Briefly" Entirely
The defilement of craving and the defilement of ill will that would arise from this are wholly absent. For this reason, though he is equal with his disciples in the severing of affliction, he is called unsurpassed in cultivating the faculties well.
由此所生貪欲雜染、瞋恚雜染都無所有。由是因緣，雖與弟子等煩惱斷，而名無上善修諸根。
The defilement of craving and the defilement of ill will that would arise from this are wholly absent. For this reason, though he is equal with his disciples in the severing of affliction, he is called unsurpassed in cultivating the faculties well.
With this, naming it unsurpassed (午二名無上) closes entirely, closing showing it briefly (巳一略顯2: 明不共/名無上) entirely. Master Cháng Bǎi takes "this" as the merit of the three foundations of mindfulness, through which no defilement of craving or ill will arises in gathering disciples. Though the Buddha and his disciples alike have severed the obstruction of affliction, the Buddha has also wholly severed the cognitive obstruction, and so he is called unsurpassed.
84. Section: Distinguishing It at Length Begins — Bringing Forth the Five Modes of Turning Begins — Marking the Distinctions
Further, this cultivation of the faculties, because it differs according to five classes of assembly, should be known to have five distinct modes of turning.
又此修根，依五品眾有差別故，當知亦有五轉差別。
Further, this cultivation of the faculties, because it differs according to five classes of assembly, should be known to have five distinct modes of turning.
This opens distinguishing it at length (巳二廣辨2), beginning with bringing forth the five modes of turning (午一出五轉別5), and marking the distinctions (未一標差別).
85. Section: Listing the Five Assemblies Begins — The First Four Classes
That is, among the disciples of the Buddha, the World-Honored One, some wholly practice rightly and do so to the end; some are wholly heedless and are so to the end; some engage in right practice, but not to the end; some engage in wrong practice, but not to the end.
謂佛世尊，或有弟子一向正行，而亦畢竟；或有弟子一向放逸，而亦畢竟；或有弟子修行正行，而不畢竟；或有弟子行於邪行，而不畢竟。
That is, among the disciples of the Buddha, the World-Honored One, some wholly practice rightly and do so to the end; some are wholly heedless and are so to the end; some engage in right practice, but not to the end; some engage in wrong practice, but not to the end.
This opens listing the five assemblies (未二列五眾2), beginning with the first four classes (申一初四品眾). Master Cháng Bǎi explains the third class as those who begin in right practice and later give it up, and the fourth as those who begin in wrong practice and later turn to right practice.
86. Section: The Fifth Class, Closing "Listing the Five Assemblies" Entirely
Some disciples are of many kinds: at one point practicing rightly; at one point heedless; at one point practicing in part, sometimes heedless and sometimes not heedless. This is called the fifth class of assembly.
或有弟子多種品類，一行正行；一行放逸；一行一分，或時放逸、或不放逸。如是名為第五品眾。
Some disciples are of many kinds: at one point practicing rightly; at one point heedless; at one point practicing in part, sometimes heedless and sometimes not heedless. This is called the fifth class of assembly.
With this, the fifth class (申二第五品眾) closes entirely, closing listing the five assemblies (未二列五眾2: 初四品眾/第五品眾) entirely. Master Cháng Bǎi reads these as phases within one disciple's practice, which advances and retreats, the mind unsettled.
87. Section: Matching by Regard Begins — Clarifying the Pleasing and Displeasing
Here, those whom the Tathāgata deems pleasing are disciples who, within the well-taught Dharma-Vinaya, engage in right practice in order to perfect the cultivation of the faculties. Further, those of another kind, who are displeasing, engage in wrong practice or do not practice.
此中如來稱可意者，謂諸弟子，於善說法毗奈耶中，為修諸根得圓滿故，修行正行。復有一類不可意者，謂行邪行，或不修行。
Here, those whom the Tathāgata deems pleasing are disciples who, within the well-taught Dharma-Vinaya, engage in right practice in order to perfect the cultivation of the faculties. Further, those of another kind, who are displeasing, engage in wrong practice or do not practice.
This opens matching by regard (未三配觀待2), beginning with clarifying the pleasing and displeasing (申一明可意不可意).
88. Section: Matching Pleased and Displeased, Closing "Matching by Regard" Entirely
Therefore the Tathāgata, regarding the first assembly, gives rise to being pleased; regarding the second assembly, to being displeased; regarding the third assembly, to being pleased and then being displeased; regarding the fourth assembly, to being displeased and then being pleased; regarding the fifth assembly, to being pleased, to being displeased, and also to being both pleased and displeased.
是故如來，觀第一眾，生起悅意；觀第二眾，生不悅意；觀第三眾，生起悅意、生不悅意；觀第四眾，生不悅意、生起悅意；觀第五眾，生起悅意、生不悅意，亦復生起悅不悅意。
Therefore the Tathāgata, regarding the first assembly, gives rise to being pleased; regarding the second assembly, to being displeased; regarding the third assembly, to being pleased and then being displeased; regarding the fourth assembly, to being displeased and then being pleased; regarding the fifth assembly, to being pleased, to being displeased, and also to being both pleased and displeased.
With this, matching pleased and displeased (申二配悅不悅意等) closes entirely, closing matching by regard (未三配觀待2: 明可意不可意/配悅不悅意等) entirely. Master Cháng Bǎi explains the order by the course of each class: the third begins in right practice but does not continue, the fourth begins in wrong practice but later turns to the good, and the fifth alternates between heedlessness and heedfulness.
89. Section: Explaining the Absence of Stain
Although the Tathāgata gives rise toward these five assemblies to such five distinct modes of being pleased and displeased, the Tathāgatas are never stained by aspects of love and ill will, because they are permanently free of the bonds of all afflictions together with their habitual residues, and because they have cultivated the faculties well.
如來雖復於此五眾，發起如是五轉差別悅不悅意，然諸如來終不為彼愛恚行相之所染汙，由諸煩惱并其習氣永離繫故，善修根故。
Although the Tathāgata gives rise toward these five assemblies to such five distinct modes of being pleased and displeased, the Tathāgatas are never stained by aspects of love and ill will, because they are permanently free of the bonds of all afflictions together with their habitual residues, and because they have cultivated the faculties well.
This covers explaining the absence of stain (未四釋無染).
90. Section: Concluding It as Unsurpassed, Closing "Bringing Forth the Five Modes of Turning" Entirely
Therefore the Tathāgata, taking the permanent severing of all afflictions together with their habitual residues as support, is able to abide well in mindfulness and has no defilement toward the body of disciples; this is called the unsurpassed cultivation of the faculties in five modes.
是故如來，一切煩惱并習永斷為所依止，能善住念，於弟子眾無諸雜染，說名五轉無上修根。
Therefore the Tathāgata, taking the permanent severing of all afflictions together with their habitual residues as support, is able to abide well in mindfulness and has no defilement toward the body of disciples; this is called the unsurpassed cultivation of the faculties in five modes.
With this, concluding it as unsurpassed (未五結無上) closes entirely, closing bringing forth the five modes of turning (午一出五轉別5: 標差別/列五眾/配觀待/釋無染/結無上) entirely.
91. Section: Clarifying the Three Remedies, Closing "Distinguishing It at Length," "On Gathering Disciples," and "The Buddhas, the Tathāgatas" Entirely
Further, with respect to all these five modes, according to what is fitting, one should rightly reflect on three remedies: first, the perception of impermanence; second, loving-kindness; third, signless concentration. These three, according to what is fitting, should be known in their marks.
又於如是一切五轉，隨其所應，當正思惟三種對治。一、無常想，二者、慈心，三、無相定。如是三種，隨其所應，當知其相。
Further, with respect to all these five modes, according to what is fitting, one should rightly reflect on three remedies: first, the perception of impermanence; second, loving-kindness; third, signless concentration. These three, according to what is fitting, should be known in their marks.
With this, clarifying the three remedies (午二明三對治) closes entirely, closing distinguishing it at length (巳二廣辨2: 出五轉別/明三對治) entirely, closing on gathering disciples (辰二於攝受2: 略顯/廣辨) entirely, closing the buddhas, the Tathāgatas (卯一諸佛如來2: 於施設/於攝受) entirely. Per the 披尋記, if being pleased arises and is stained by love, one should rightly reflect on the remedy of impermanence. If being displeased arises and is stained by ill will, one should rightly reflect on the remedy of loving-kindness. If both being pleased and being displeased arise and are stained by aspects, one should rightly reflect on the signless remedy. So it should be known, as fitting, for the five distinct modes toward the assembly of disciples.
Master Cháng Bǎi applies the three in turn: impermanence toward disciples who practice rightly, so that no attachment arises; loving-kindness toward those who practice wrongly, so that the mind is not stained by ill will; and signless concentration toward those who alternate, with nothing grasped and hence no stain.
92. Section: The Buddha's Disciples Begins — Distinguishing the Disciples Begins — Disciples Beyond Training Begins — Marking the Name "Having Cultivated"
Further, the disciples of the Buddha, the World-Honored One, beyond training, who have done what was to be done, are called those who have cultivated the faculties, because through the long night they have delighted in nirvāṇa.
又佛世尊，所作已辦無學弟子，名已修根，由彼長夜樂涅槃故。
Further, the disciples of the Buddha, the World-Honored One, beyond training, who have done what was to be done, are called those who have cultivated the faculties, because through the long night they have delighted in nirvāṇa.
This opens the Buddha's disciples (卯二諸佛弟子2), beginning with distinguishing the disciples (辰一辨2), and disciples beyond training (巳一無學弟子3), and marking the name "having cultivated" (午一標名已修). Master Cháng Bǎi explains that delighting in and seeking nirvāṇa through the long night of birth and death, such disciples spur on the three actions of body, speech, and mind and diligently cultivate restraint of the faculties until every affliction of craving and views is severed.
93. Section: Explaining Their Freedom from Stain Begins — Through Signless Relinquishing
Though, as before, the signs of objects counted among beings appear before them, purely lovely, or purely unlovely, or of many mixed kinds, both lovely and unlovely, because craving, ill will, and delusion are permanently gone, and through the dominant power of liberation of mind and liberation of wisdom, by means of the signless itself they cause the mind swiftly to relinquish them.
雖遇如前諸有情數境相現前，或純可愛，或純非愛，或多雜類通愛非愛。由貪瞋癡永遠離故，由心解脫及慧解脫增上力故，即由無相，令心於彼速疾棄捨。
Though, as before, the signs of objects counted among beings appear before them, purely lovely, or purely unlovely, or of many mixed kinds, both lovely and unlovely, because craving, ill will, and delusion are permanently gone, and through the dominant power of liberation of mind and liberation of wisdom, by means of the signless itself they cause the mind swiftly to relinquish them.
This opens explaining their freedom from stain (午二釋其離染2), beginning with through signless relinquishing (未一由無相捨). Master Cháng Bǎi explains the objects as the five kinds of beings described above, and "the signless" as the accomplished signless samādhi.
94. Section: Through Abiding in Equanimity, Closing "Explaining Their Freedom from Stain" Entirely
Through their intention, they give rise to the perception of aversion toward objects and further see the quality of stillness in nirvāṇa; thus they are swiftly able to abide in equanimity. For this reason, even for a single instant, a defiled mind produced by a lapse of mindfulness cannot arise.
由意樂故，於諸境界起厭逆想，又於涅槃見寂靜德，如是速能安住於捨。由此因緣，一剎那頃失念所作雜染汙心亦不得起。
Through their intention, they give rise to the perception of aversion toward objects and further see the quality of stillness in nirvāṇa; thus they are swiftly able to abide in equanimity. For this reason, even for a single instant, a defiled mind produced by a lapse of mindfulness cannot arise.
With this, through abiding in equanimity (未二由安住捨) closes entirely, closing explaining their freedom from stain (午二釋其離染2: 由無相捨/由安住捨) entirely. Master Cháng Bǎi explains that the arhat delights to abide in supreme equanimity, seeing the quality of stillness in nirvāṇa, free of affliction.
95. Section: Concluding Good Cultivation, Closing "Disciples Beyond Training" Entirely
One should know that, because of cultivating well to this extent, they are called those who cultivate the faculties well.
當知齊此善修習故，名善修根。
One should know that, because of cultivating well to this extent, they are called those who cultivate the faculties well.
With this, concluding good cultivation (午三結善修習) closes entirely, closing disciples beyond training (巳一無學弟子3: 標名已修/釋其離染/結善修習) entirely.
96. Section: Trainee Disciples Begins — Not Yet Able to Abide in Equanimity
Trainees are not yet able to abide swiftly in equanimity, because remaining afflictions perfume their continuum, which becomes mixed and impure.
若諸有學，未能速疾安住於捨，有餘煩惱熏彼相續，成雜穢故。
Trainees are not yet able to abide swiftly in equanimity, because remaining afflictions perfume their continuum, which becomes mixed and impure.
This opens trainee disciples (巳二有學弟子3), beginning with not yet able to abide in equanimity (午一未能住捨). Master Cháng Bǎi explains that noble ones of the first three fruits still have innate afflictions such as craving unsevered, and when these become active they perfume the storehouse consciousness and leave it defiled.
97. Section: Able to Cultivate the Remedy
Further, among all objects of the three modes, because of afflictions arising from love and hate, when pressed by actively manifesting affliction, they are able, by skillful means, to abide in the perception of aversion and the perception of danger.
又於一切三轉境中，愛憎所起諸煩惱故，現行煩惱所逼迫時，則能方便住厭逆想及過患想。
Further, among all objects of the three modes, because of afflictions arising from love and hate, when pressed by actively manifesting affliction, they are able, by skillful means, to abide in the perception of aversion and the perception of danger.
This covers able to cultivate the remedy (午二能修對治). Per the 披尋記, this refers to what was said before: the signs of objects counted among beings that appear, purely lovely, purely unlovely, or of many mixed kinds, both lovely and unlovely. All of these are called the marks of the three modes (三轉相).
98. Section: Called Those of Right Practice, Closing "Trainee Disciples" and "Distinguishing the Disciples" Entirely
Cultivating thus, they are able to bring the cultivation of the faculties swiftly to completion; therefore they are called those of right practice.
如是修行，能令修根速得圓滿，是故說彼名正行者。
Cultivating thus, they are able to bring the cultivation of the faculties swiftly to completion; therefore they are called those of right practice.
With this, called those of right practice (午三名正行者) closes entirely, closing trainee disciples (巳二有學弟子3: 未能住捨/能修對治/名正行者) entirely, closing distinguishing the disciples (辰一辨2: 無學弟子/有學弟子) entirely. Master Cháng Bǎi explains that though trainees cannot yet abide in supreme equanimity, they too are called those of right practice.
99. Section: Concluding the Disciples, Closing "The Buddha's Disciples," "Cultivating the Faculties Well," and "Cultivation" Entirely
Thus one should know that, within the well-taught Dharma-Vinaya, the Teacher's excellent body of disciples attain the aim to be attained and are able to cultivate right practice.
如是當知，於善說法毗奈耶中，大師美妙諸弟子眾，得所得義，能修正行。
Thus one should know that, within the well-taught Dharma-Vinaya, the Teacher's excellent body of disciples attain the aim to be attained and are able to cultivate right practice.
With this, concluding the disciples (辰二結) closes entirely, closing the Buddha's disciples (卯二諸佛弟子2: 辨/結) entirely, closing cultivating the faculties well (寅二善修諸根2: 諸佛如來/諸佛弟子) entirely, closing cultivation (丑八修2: 不善修根/善修諸根) entirely. Master Cháng Bǎi explains the aim to be attained as nirvāṇa, not yet attained, and the excellent body of disciples as both trainees and those beyond training.
A companion sūtra follows. The young Uttara, a disciple of the outside teacher Pārāśarya (波羅奢那), tells the Buddha that his teacher defines cultivating the faculties as the eye not seeing forms and the ear not hearing sounds. The Buddha replies that the blind would then be those who cultivate the faculties well, and Ānanda adds the same of the deaf. Asked by Ānanda, the Buddha then teaches the noble unsurpassed cultivation: on seeing a pleasing form one cultivates the Tathāgata's mindful and clearly comprehending aversion; on seeing a displeasing form, non-aversion; and for the mixed cases, aversion and non-aversion in turn, or letting go of both and abiding in right mindfulness and right knowledge. These are five phrases, and the same holds for all six faculties. Master Cháng Bǎi explains that the five classes of disciples in the treatise are matched to these five phrases.
The Buddha then teaches two further things. A noble disciple's own cultivation of the faculties knows that the pleasing, displeasing, or mixed state has arisen, stills it, and abides in supreme equanimity, as swiftly as a strong man snaps his fingers; the sūtra gives a simile for each faculty. A trainee's path, in turn, feels shame and aversion toward these states and cultivates the perception of danger, and this is right practice. The Buddha closes by saying that what a Teacher should do for his disciples has been done, and that they should now do what they ought.
100. Section: The Treatise on Non-Self Begins — Marking the Three Tasks
Further, in brief, one who teaches non-self has three rightful tasks.
復次，無我論師略有三種正所作事。
Further, in brief, one who teaches non-self has three rightful tasks.
This opens the treatise on non-Self (丑九無我論3), beginning with marking the three tasks (寅一標).
101. Section: Questioning the Three Tasks
What are the three?
何等為三？
What are the three?
This covers questioning the three tasks (寅二徵).
102. Section: Explaining the Three Tasks Begins — The First Rightful Task Begins — Marking the First Task
Namely, with respect to the formations included in the truths of suffering and origin, their own marks and shared marks should be rightly made clear, and non-self established.
謂於苦集諦所攝行，自相、共相應正顯了，安立無我。
Namely, with respect to the formations included in the truths of suffering and origin, their own marks and shared marks should be rightly made clear, and non-self established.
This opens explaining the three tasks (寅三釋3), beginning with the first rightful task (卯一第一正所作事3), and marking the first task (辰一標). Master Cháng Bǎi gives the own marks of the five aggregates: form is obstruction, feeling is experiencing, perception is taking up signs, volition is forming, and consciousness is discerning. Their shared marks are impermanence, suffering, emptiness, and non-self. Understanding both, one can rightly show in conventional designation that there is no self and nothing belonging to self.
He cites fascicle 8 for the nature of affliction as that by which, when it arises, the mind is not still. Afflictions too arise from causes and conditions and are without self, and when one does not cling to them as self, one is not carried along by them.
103. Section: Explaining the First Task
One should know that here, by showing that each is separate and many, the own marks are made clear; by teaching the likeness of arising and ceasing, the shared marks are made clear.
當知此中，顯各各別眾多性故，顯了自相；開示生滅相似性故，顯了共相。
One should know that here, by showing that each is separate and many, the own marks are made clear; by teaching the likeness of arising and ceasing, the shared marks are made clear.
This covers explaining the first task (辰二釋). Master Cháng Bǎi explains that dharmas differ in nature, while all the formations of suffering and origin alike arise and cease. What is impermanent is suffering, and what is suffering is without self; through this one reaches the right view of non-self.
104. Section: Concluding the First Task, Closing "The First Rightful Task" Entirely
This is called the first rightful task.
是名第一正所作事。
This is called the first rightful task.
With this, concluding the first task (辰三結) closes entirely, closing the first rightful task (卯一第一正所作事3: 標/釋/結) entirely. Master Cháng Bǎi explains that this view of non-self is first understood through the wisdom of the persistence of dharmas (法住智).
105. Section: The Second Rightful Task Begins — Marking the Second Task
Further, with respect to the merely causal formations that are without self, one makes clear, as they truly are, whatever defilement and purification there are.
復於無我唯有因行，如其所有雜染、清淨如實顯了。
Further, with respect to the merely causal formations that are without self, one makes clear, as they truly are, whatever defilement and purification there are.
This opens the second rightful task (卯二第二正所作事3), beginning with marking the second task (辰一標). Master Cháng Bǎi explains that a life is the ceaseless flow of the five-aggregate formations, arising in dependence on conditions. In it there is only the continuation of affliction, action, and suffering, without any agent or experiencer. One who truly knows this principle is purified; one who does not falls into defilement.
106. Section: Explaining the Second Task Begins — Showing Defilement
One should know that here, the latent tendencies of the three afflictions that arise conditioned by the three feelings have not been permanently severed;
當知此中，於三種受緣生三種煩惱隨眠未能永斷，
One should know that here, the latent tendencies of the three afflictions that arise conditioned by the three feelings have not been permanently severed;
This opens explaining the second task (辰二釋2), beginning with showing defilement (巳一顯示雜染). Per the 披尋記, much attachment arises in pleasant feeling, so it is said that greed is fed there; much hatred arises in painful feeling, so ill will is fed there; and in neither-painful-nor-pleasant feeling one falsely reckons and is inverted, so ignorance is fed there. The 披尋記 refers this to the Compendium of Determinations on the Stage of the Wisdom Born of Reflection, fascicle 66.
107. Section: The Latent Tendencies Left Unsevered, Closing "Showing Defilement" Entirely
the latent tendency of the view of self, to be removed on the path of seeing, has not been removed; the latent tendency of the conceit of self, to be removed on the path of cultivation, has not been removed; the ignorance that arises in the classes of view and conceit has also not been permanently severed, and the knowledge that remedies them has not arisen; therefore one cannot make an end of suffering. This is called showing defilement.
於其見道我見隨眠未能除遣，於其修道我慢隨眠未能除遣，於見慢品能起無明亦未永斷，未能生起彼對治明，是故不能作苦邊際，如是名為顯示雜染。
the latent tendency of the view of self, to be removed on the path of seeing, has not been removed; the latent tendency of the conceit of self, to be removed on the path of cultivation, has not been removed; the ignorance that arises in the classes of view and conceit has also not been permanently severed, and the knowledge that remedies them has not arisen; therefore one cannot make an end of suffering. This is called showing defilement.
With this, showing defilement (巳一顯示雜染) closes entirely. Master Cháng Bǎi explains the view of self here as discriminated and the conceit of self as innate.
108. Section: Showing Purification, Closing "Explaining the Second Task" Entirely
The opposite of this, one should know, is showing purification.
與此相違，當知即是顯示清淨。
The opposite of this, one should know, is showing purification.
With this, showing purification (巳二顯示清淨) closes entirely, closing explaining the second task (辰二釋2: 顯示雜染/顯示清淨) entirely. Master Cháng Bǎi explains that the latent tendencies of the three feelings, discriminated self-view, innate conceit of self, and the ignorance of those two classes are all permanently severed, and the wisdom that remedies them arises.
109. Section: Concluding the Second Task, Closing "The Second Rightful Task" Entirely
This is called the second rightful task.
是名第二正所作事。
This is called the second rightful task.
With this, concluding the second task (辰三結) closes entirely, closing the second rightful task (卯二第二正所作事3: 標/釋/結) entirely.
110. Section: The Third Rightful Task Begins — Marking the Third Task
Further, the severing of the view of a real body, which superimposes a self on the formations, relying on the right view of non-self that apprehends the real: this should be truly made clear, according to its mark of purity.
復於諸行斷增益我薩迦耶見，依能取實無我正見，如清淨相，應實顯了。
Further, the severing of the view of a real body, which superimposes a self on the formations, relying on the right view of non-self that apprehends the real: this should be truly made clear, according to its mark of purity.
This opens the third rightful task (卯三第三正所作事3), beginning with marking the third task (辰一標). Master Cháng Bǎi explains that the five aggregates exist only as a nominal combination of causes and conditions. Beings who cling to the combination superimpose a self dwelling within it. This is severed only by relying on the true right view of non-self, and the marks of purity accomplished by that view differ with the depth of realization from the first fruit to the fourth.
111. Section: Explaining the Third Task
This view of non-self, at the stage of the ordinary being, is able rightly to take up direct realization of the noble truths and also to attain the wisdom-eye of the noble ones; at the stage of the trainee, it is able to attain the knowledge of exhaustion and knowledge of non-arising of the higher stage; at the stage of one beyond training, it is able to bring all afflictions abandoned by seeing and cultivation, of all trainees and those beyond training, to permanent severing without remainder. Therefore one should know that this view of non-self is able to bring about purity; hence it should be made clear.
此無我見，在異生位，能正攝受聖諦現觀，又能證得諸聖慧眼；在有學位，能得上位盡、無生智；在無學位，能令一切學與無學，見、修所斷所有煩惱無餘永斷。是故當知，此無我見能令清淨，故應顯了。
This view of non-self, at the stage of the ordinary being, is able rightly to take up direct realization of the noble truths and also to attain the wisdom-eye of the noble ones; at the stage of the trainee, it is able to attain the knowledge of exhaustion and knowledge of non-arising of the higher stage; at the stage of one beyond training, it is able to bring all afflictions abandoned by seeing and cultivation, of all trainees and those beyond training, to permanent severing without remainder. Therefore one should know that this view of non-self is able to bring about purity; hence it should be made clear.
This covers explaining the third task (辰二釋). Master Cháng Bǎi explains the wisdom-eye of the noble ones as conjoined with non-discriminating wisdom, by which one enters the noble stage from that of the ordinary being. The knowledge of exhaustion and of non-arising belongs to the arhat.
112. Section: Concluding the Third Task, Closing "The Third Rightful Task," "Explaining the Three Tasks," and "The Treatise on Non-Self" Entirely
This is called the third rightful task.
是名第三正所作事。
This is called the third rightful task.
With this, concluding the third task (辰三結) closes entirely, closing the third rightful task (卯三第三正所作事3: 標/釋/結) entirely, closing explaining the three tasks (寅三釋3: 第一正所作事/第二正所作事/第三正所作事) entirely, closing the treatise on non-Self (丑九無我論3: 標/徵/釋) entirely. A companion sūtra follows, the Discourse on the Six Sixes (六六法經). The Buddha teaches six groups of six: the internal bases, the external bases, and the bodies of consciousness, contact, feeling, and craving. He then shows that to call any of these self is untenable, since each arises and ceases, and a self would then undergo birth and death.
Master Cháng Bǎi explains that the first five groups are the own marks of the truth of suffering and the sixth that of the truth of origin, and that this passage corresponds to the first rightful task. The sūtra's teaching on how to contemplate the three feelings as impermanent and not self corresponds to the second: delight in feeling is defilement, and seeing its danger is purification. Feeling, he says, is the point a practitioner should take hold of. The treatise adds the third rightful task, the merit of the right view of non-self at each stage.
113. Section: Concentration Begins — Sifting the Excellence Begins — Marking the Five
Further, compared with one who abides in the true Dharma possessing worldly right view and much learning but without concentration, one who abides in the true Dharma possessing this same worldly right view and much learning and who has attained concentration should be known, in brief, to have five kinds of excellence, the praiseworthy benefits of the fruit of right application.
復次，於其成就世間正見多聞不定住正法者，即成就此世間正見多聞得定住正法者，當知略有五種殊勝正加行果稱讚利益。
Further, compared with one who abides in the true Dharma possessing worldly right view and much learning but without concentration, one who abides in the true Dharma possessing this same worldly right view and much learning and who has attained concentration should be known, in brief, to have five kinds of excellence, the praiseworthy benefits of the fruit of right application.
This opens concentration (丑十定2), beginning with sifting the superiority (寅一料簡殊勝3), and marking the five (卯一標). Master Cháng Bǎi explains right application (正加行) here as referring to calm abiding, and lists the five superiorities of one who has attained concentration over one who has not: the factor of calm abiding is pure and bright; one truly knows the five marks of feeling and is free of defilement and of dangers in this present life and later lives; one truly knows those dangers themselves; one enters the ground of cultivation, and in the two times of activity and abiding all the factors of awakening are complete; and one accomplishes the factor of insight, with calm abiding and insight proceeding together.
114. Section: Questioning the Five
What are the five?
何等為五？
What are the five?
This covers questioning the five (卯二徵).
115. Section: Explaining the Five Begins — The First Excellence Begins — Distinguishing the First Begins — The Mind Not Yet Concentrated
That is, the first who abides in the true Dharma, because the mind has not yet attained concentration, has the factor of calm abiding and the precepts not yet pure and also not yet bright.
謂彼第一住正法者，先由其心未得定故，奢摩他支戒未清淨，亦未鮮白。
That is, the first who abides in the true Dharma, because the mind has not yet attained concentration, has the factor of calm abiding and the precepts not yet pure and also not yet bright.
This opens explaining the five (卯三釋5), beginning with the first superiority (辰一第一殊勝2), and distinguishing the first (巳一辨2), and the mind not yet concentrated (午一心未得定). Master Cháng Bǎi cites the Compendium of Synonyms, fascicle 83: pure means liberated by nature; bright means liberated in continuity.
116. Section: The Mind Already Concentrated, Closing "Distinguishing the First" Entirely
This second who abides in the true Dharma, because the mind has attained concentration, is pure and bright.
即此第二住正法者，心得定故，清淨鮮白。
This second who abides in the true Dharma, because the mind has attained concentration, is pure and bright.
With this, the mind already concentrated (午二心已得定) closes entirely, closing distinguishing the first (巳一辨2: 心未得定/心已得定) entirely. Master Cháng Bǎi explains that the concentrated mind is neither restless nor torpid and abides evenly and upright; hence the factor of calm abiding and the precepts are pure, and liberated in continuity as well.
117. Section: Concluding the First Excellence, Closing "The First Excellence" Entirely
One should know this is called the first excellence, the praiseworthy benefit of the fruit of right application.
當知是名第一殊勝正加行果稱讚利益。
One should know this is called the first excellence, the praiseworthy benefit of the fruit of right application.
With this, concluding the first superiority (巳二結) closes entirely, closing the first superiority (辰一第一殊勝2: 辨/結) entirely.
118. Section: The Second Excellence Begins — Distinguishing the Second Begins — Citing the One Not Yet Concentrated Begins — Marking the Ignorance of Feeling
Further, that first person, whose mind has not attained concentration, does not truly know all feelings, together with their basis, their object, their companions, and what they follow along with.
又彼第一心未得定補特伽羅，於一切受并其所依、并其所緣、并其助伴、并其隨轉，不如實知。
Further, that first person, whose mind has not attained concentration, does not truly know all feelings, together with their basis, their object, their companions, and what they follow along with.
This opens the second superiority (辰二第二殊勝2), beginning with distinguishing the second (巳一辨2), and citing the one not yet concentrated (午一舉未得定4), and marking the ignorance of feeling (未一標). Per the 披尋記, this should be explained according to fascicle 89, which says that the distinctions of feeling are established by five marks: own-nature, basis, object, companion, and following-along.
Master Cháng Bǎi explains them. The own-nature of feeling is painful, pleasant, or neither. Its basis is the six internal bases. Its object is the six external objects. Its companions are perception, volition, and the other mental factors that are conjoined with it. Following-along refers to the corresponding mind, the six consciousnesses, the basis on which feelings arise and cease together. Without concentration one cannot truly know these five, and the mind is carried along by the craving, ill will, and delusion that arise from feeling.
119. Section: Touched by Three Dangers Born of Lack of Knowledge, Closing "Marking" Entirely
Because of not knowing, one is touched by three dangers that have lack of knowledge as their cause.
由不知故，便為三種無智為因過患所觸。
Because of not knowing, one is touched by three dangers that have lack of knowledge as their cause.
With this, marking (未一標) closes entirely. Master Cháng Bǎi explains that, because one does not truly know these five distinctions of feeling, the mind is scattered and afflicted, and so meets the three dangers caused by lack of knowledge.
120. Section: Questioning
What are the three?
何等為三？
What are the three?
This covers questioning (未二徵).
121. Section: Listing
First, the danger produced by the defilement of feeling; second, the danger produced by the defilement of the times; third, the danger produced by the defilement of this present life and a later life.
一、受雜染所作過患，二、世雜染所作過患，三、現法後法雜染所作過患。
First, the danger produced by the defilement of feeling; second, the danger produced by the defilement of the times; third, the danger produced by the defilement of this present life and a later life.
This covers listing (未三列). Master Cháng Bǎi explains the three: the danger produced by the defilement of afflictions born from the three feelings; the danger produced by the defilement of afflictions in the three times of past, present, and future; and the danger produced by the defilement of afflictions in this life and the next.
122. Section: Explaining Begins — The Danger Produced by the Defilement of Feeling
One should know that, here, as for the danger produced by the defilement of feeling: a deluded person, toward the feeling of pleasure, together with what follows along with it and the defilements that accompany it, has the bond of craving; toward the feeling of suffering and the rest, has the bond of ill will; and toward the feeling of neither suffering nor pleasure and the rest, has the bond of delusion and the bond of latent tendency, because the latent tendency of delusion is present.
當知此中，受雜染所作過患者，謂愚癡者，於其樂受、并彼隨轉、并所隨染，有貪愛縛；於苦受等，有瞋恚縛；於其不苦不樂受等，有愚癡縛及隨眠縛，由有愚癡所隨眠故。
One should know that, here, as for the danger produced by the defilement of feeling: a deluded person, toward the feeling of pleasure, together with what follows along with it and the defilements that accompany it, has the bond of craving; toward the feeling of suffering and the rest, has the bond of ill will; and toward the feeling of neither suffering nor pleasure and the rest, has the bond of delusion and the bond of latent tendency, because the latent tendency of delusion is present.
This opens explaining (未四釋3), beginning with the danger produced by the defilement of feeling (申一受雜染所作過患). Master Cháng Bǎi explains that "what follows along with it" is the mind that arises with the feeling, and "the defilements that accompany it" are the afflictions that stain that mind. The "and the rest" after the latter two feelings takes in these same two phrases.
He adds that the feeling of neither suffering nor pleasure extends into concentration. One who attains the concentrations of the form and formless realms and clings to this equanimous feeling as pure is still an ordinary being of the three realms and still has delusion. So long as one lacks the right view that feeling has no self and nothing belonging to self, one is bound by this danger.
123. Section: The Danger Produced by the Defilement of the Times
As for the danger produced by the defilement of the times: a deluded person has, toward the present, the bond of defiled craving; toward the past, the bond of longing; and toward the future, the bond of fastening the mind.
世雜染所作過患者，謂愚癡者，於現在世有貪染縛，於過去世有顧戀縛，於未來世有繫心縛。
As for the danger produced by the defilement of the times: a deluded person has, toward the present, the bond of defiled craving; toward the past, the bond of longing; and toward the future, the bond of fastening the mind.
This covers the danger produced by the defilement of the times (申二世雜染所作過患). Master Cháng Bǎi takes the bond toward the future as the bond of defiled seeking.
124. Section: The Danger Produced by the Defilement of This Present Life and a Later Life Begins — The Danger in This Present Life Begins — Explaining Begins — Augmenting Later Aggregates
As for the danger produced by the defilement of this present life and a later life: a person with a mind so defiled, because of having defilement concerning the times and concerning feeling, gives rise to and grows action that brings about future existence, and by this augments the aggregates of future existence, causing them to come to birth.
現法後法雜染所作過患者，謂彼如是雜染心者，於世於受有雜染故，便能生長感後有業，由此增益後有諸蘊，令當得生。
As for the danger produced by the defilement of this present life and a later life: a person with a mind so defiled, because of having defilement concerning the times and concerning feeling, gives rise to and grows action that brings about future existence, and by this augments the aggregates of future existence, causing them to come to birth.
This opens the danger produced by the defilement of this present life and a later life (申三現法後法雜染所作過患2), beginning with the danger in this present life (酉一現法過患2), explaining (戌一釋2), and augmenting later aggregates (亥一增益後蘊). Master Cháng Bǎi explains that a mind stained by craving for past, present, and future objects gathers the cause of suffering and drives one to create the action that brings about the aggregates of the next life.
125. Section: Growing Craving Begins — Marking and Listing
Further, one grows all craving, namely, craving for future existence and craving for wealth and goods.
又能增長所有貪愛，謂後有愛及資財愛。
Further, one grows all craving, namely, craving for future existence and craving for wealth and goods.
This opens growing craving (亥二增長貪愛3), which Master Cháng Bǎi calls the outflowing result of craving, beginning with marking and listing (天一標列). He gives as examples hoping for a good result in the next life and loving objects such as wealth.
126. Section: Explaining Each in Turn
Because of craving for future existence, one gives rise to all one's own being of the time to come. Because of craving for wealth and goods, one becomes utterly wearied in the pursuit.
後有愛故，能生當來所有自體；資財愛故，於追求時極生疲怠。
Because of craving for future existence, one gives rise to all one's own being of the time to come. Because of craving for wealth and goods, one becomes utterly wearied in the pursuit.
This covers explaining each in turn (天二隨釋). Master Cháng Bǎi takes "one's own being" as one's own life-body in the time to come.
127. Section: Expanding Separately, Closing "Growing Craving" and "Explaining" Entirely
If one obtains an object, one gives rise to defiled torment. If one does not obtain it, and what one desires is not fulfilled, one burns inwardly. If, having obtained it, one loses it, one is harmed by grief and torment.
若得境界，便生染惱；若不獲得，所欲不遂，便自燒然；若得已失，便為愁惱之所損害。
If one obtains an object, one gives rise to defiled torment. If one does not obtain it, and what one desires is not fulfilled, one burns inwardly. If, having obtained it, one loses it, one is harmed by grief and torment.
With this, expanding separately (天三別廣) closes entirely, closing growing craving (亥二增長貪愛3: 標列/隨釋/別廣) entirely, closing explaining (戌一釋2: 增益後蘊/增長貪愛) entirely. Master Cháng Bǎi takes this passage as explaining craving for wealth and goods: for an ordinary being attached to possessions, having them brings defiled torment, lacking them burns the mind, and losing them brings great grief.
128. Section: The Conclusion, Closing "The Danger in This Present Life" Entirely
This is called the danger in this present life.
如是名為現法過患。
This is called the danger in this present life.
With this, the conclusion (戌二結) closes entirely, closing the danger in this present life (酉一現法過患2: 釋/結) entirely.
129. Section: The Danger in a Later Life, Closing "Explaining" and "Raising the One Who Has Not Attained Concentration" Entirely
If, by the dominant power of those very actions and afflictions able to bring about future existence, which one has done and grown, there arise in the time to come the distinctions of the many sufferings of birth, old age, death, and the rest, this is called the danger in a later life.
若即由彼作及增長能感後有諸業、煩惱增上力故，起於當來生老死等眾苦差別，如是名為後法過患。
If, by the dominant power of those very actions and afflictions able to bring about future existence, which one has done and grown, there arise in the time to come the distinctions of the many sufferings of birth, old age, death, and the rest, this is called the danger in a later life.
With this, the danger in a later life (酉二後法過患) closes entirely, closing the danger produced by the defilement of this present life and a later life (申三現法後法雜染所作過患2) entirely, closing explaining (未四釋3) entirely, closing raising the one who has not attained concentration (午一舉未得定4: 標/徵/列/釋) entirely. Master Cháng Bǎi explains that a being without concentration cannot truly understand feeling, and so gives rise to afflictions and is driven by them to create action, with suffering and danger in this life and the next, and goes on in the cycle of birth and death.
130. Section: The One With a Concentrated Mind by Contrast, Closing "Distinguishing" Entirely
As for the second person, whose mind is concentrated, one should know that everything is the opposite of the above.
第二心定補特伽羅，應知一切與上相違。
As for the second person, whose mind is concentrated, one should know that everything is the opposite of the above.
With this, the one with a concentrated mind by contrast (午二翻例心定) closes entirely, closing distinguishing (巳一辨2: 舉未得定/翻例心定) entirely. Master Cháng Bǎi explains that this person relies on concentration to cultivate insight, severs afflictions, and realizes the noble path, and so is without the three dangers described above.
131. Section: The Conclusion, Closing "The Second Excellence" Entirely
One should know that this is called the second excellence. The rest is as said before.
當知是名第二殊勝。餘如前說。
One should know that this is called the second excellence. The rest is as said before.
With this, the conclusion (巳二結) closes entirely, closing the second excellence (辰二第二殊勝2: 辨/結) entirely. Per the 披尋記, "the rest is as said before" stands for the phrase "the praiseworthy benefit of the fruit of right application," left out here for brevity.
132. Section: The Third Excellence Begins — The First Person Does Not Truly Know
Further, that first person, because the mind is not concentrated, does not truly know, whether in oneself or in others, the dangers produced by lack of knowledge.
又彼第一補特伽羅，心未定故，於其無智所作過患，若自、若他不如實知。
Further, that first person, because the mind is not concentrated, does not truly know, whether in oneself or in others, the dangers produced by lack of knowledge.
This opens the third excellence (辰三第三殊勝). Per the 披尋記, the dangers produced by lack of knowledge are the three dangers caused by lack of knowledge, spoken of above. Master Cháng Bǎi explains that the phrase "touched by" (所觸) there is an inverted construction: one meets these dangers.
133. Section: The Second Person Truly Knows, Closing "The Third Excellence" Entirely
The second person, whose mind is concentrated, is able to truly know all of them. One should know that this is called the third excellence. The rest is as said before.
第二心定補特伽羅，於彼皆能如實了知。當知是名第三殊勝。餘如前說。
The second person, whose mind is concentrated, is able to truly know all of them. One should know that this is called the third excellence. The rest is as said before.
With this, the third excellence (辰三第三殊勝) closes entirely. Master Cháng Bǎi explains that this person truly knows the three dangers in oneself and others and so can avoid them, and that "the rest" is again the praiseworthy benefit of the fruit of right application.
134. Section: The Fourth Excellence Begins — Distinguishing Begins — The One Whose Mind Has Attained Concentration
Further, that second person, whose mind has attained concentration, truly knows all these dangers and has already entered the ground of cultivation. Through this cultivation, the very right view conjoined with non-self that was attained before, in the two times, based on the realm of cutting-off and the realm free of desire, is completed together with all those factors of awakening.
又彼第二心已得定補特伽羅，於諸過患如實了知，已入修地。即前所得無我相應所有正見，由此修故，於二時中，依其斷界及無欲界，與彼一切菩提分法皆共圓滿。
Further, that second person, whose mind has attained concentration, truly knows all these dangers and has already entered the ground of cultivation. Through this cultivation, the very right view conjoined with non-self that was attained before, in the two times, based on the realm of cutting-off and the realm free of desire, is completed together with all those factors of awakening.
This opens the fourth excellence (辰四第四殊勝2), beginning with distinguishing (巳一辨2) and the one whose mind has attained concentration (午一心已得定). Per the 披尋記, the two times are the time of activity and the time of abiding. Master Cháng Bǎi takes the ground of cultivation as the Ground of What Arises from Cultivation (修所成地). He adds that the right view of non-self is kept in both times, in activity and in the practice of calm and insight, so that the severing of afflictions goes on without a gap.
135. Section: The One Whose Mind Has Not Attained Concentration, Closing "Distinguishing" Entirely
The first person, who has not attained concentration, because the mind is not concentrated, has not completed any of these.
初未得定補特伽羅，心未定故，於彼一切皆未圓滿。
The first person, who has not attained concentration, because the mind is not concentrated, has not completed any of these.
With this, the one whose mind has not attained concentration (午二心未得定) closes entirely, closing distinguishing (巳一辨2: 心已得定/心未得定) entirely.
136. Section: The Conclusion, Closing "The Fourth Excellence" Entirely
One should know that this is called the fourth excellence. The rest is as said before.
當知是名第四殊勝。餘如前說。
One should know that this is called the fourth excellence. The rest is as said before.
With this, the conclusion (巳二結) closes entirely, closing the fourth excellence (辰四第四殊勝2: 辨/結) entirely.
137. Section: The Fifth Excellence Begins — Distinguishing Begins — The One Whose Mind Has Attained Concentration
Further, as for that second person, whose mind has attained concentration, whatever much learning this person has is a companion limb of insight. It is able to embrace excellent samādhi and able to purify and cultivate insight. By this cause and condition, calm and insight, the two, proceed evenly as a pair.
又彼第二心已得定補特伽羅，所有多聞毗鉢舍那助伴支分，彼能攝受勝三摩地，能淨修治毗鉢舍那，由是因緣，止觀二種平等雙轉。
Further, as for that second person, whose mind has attained concentration, whatever much learning this person has is a companion limb of insight. It is able to embrace excellent samādhi and able to purify and cultivate insight. By this cause and condition, calm and insight, the two, proceed evenly as a pair.
This opens the fifth excellence (辰五第五殊勝2), beginning with distinguishing (巳一辨2) and the one whose mind has attained concentration (午一心已得定). Per the 披尋記, much learning is a companion limb of insight because it ripens the limb of insight. The 披尋記 cites the Ground of What Arises from Cultivation (fascicle 20): through the wish to awaken to the reality of what is to be known, one delights in hearing; through delight in hearing, one asks questions; through asking, one hears profound meaning not heard before; through hearing again and again without a break, one grows clear in that dharma and meaning and removes earlier doubts.
Master Cháng Bǎi explains that fascicle 20 gives ten causes that ripen the wisdom of liberation, chief among them insight: relying on a good friend, being embraced by the precepts, the wish to awaken to reality, enduring reproach, delight in hearing and the rest, purity of dharma and meaning and the rest, turning away from worldly flourishing, not delighting in the world, the vow to sever the evil destinies, and the vow to realize the noble fruit. Without going deep into the sūtras one can at most cultivate calm. He reads the second sentence to say that insight lets the practitioner accomplish excellent samādhi and purifies the practice of contemplation.
138. Section: The One Whose Mind Has Not Attained Concentration, Closing "Distinguishing" Entirely
As for the person whose mind has not attained concentration, one should know that much learning and those two are both lacking.
心未得定補特伽羅，應知多聞與彼俱闕。
As for the person whose mind has not attained concentration, one should know that much learning and those two are both lacking.
With this, the one whose mind has not attained concentration (午二心未得定) closes entirely, closing distinguishing (巳一辨2: 心已得定/心未得定) entirely. Per the 披尋記, "those two" are calm and insight. Master Cháng Bǎi explains that such a person's scattered mind cannot go on hearing the Dharma deeply or stay on the object, and so cannot join calm and insight.
139. Section: The Conclusion, Closing "Explaining" and "Sifting the Excellences" Entirely
Thus, compared with the person accomplished in worldly right view and much learning who abides in the true Dharma without concentration, this person accomplished in worldly right view and much learning who abides in the true Dharma with concentration should be known to have this fifth excellence, the praiseworthy benefit of the fruit of right application.
如是於成世間正見多聞不定住於正法補特伽羅，即此成就世間正見多聞得定住於正法補特伽羅，當知有此第五殊勝正加行果稱讚利益。
Thus, compared with the person accomplished in worldly right view and much learning who abides in the true Dharma without concentration, this person accomplished in worldly right view and much learning who abides in the true Dharma with concentration should be known to have this fifth excellence, the praiseworthy benefit of the fruit of right application.
With this, the conclusion (巳二結) closes entirely, closing the fifth excellence (辰五第五殊勝2: 辨/結) entirely, closing explaining (卯三釋5) entirely, closing sifting the excellences (寅一料簡殊勝3: 標/徵/釋) entirely.
140. Section: Showing Full Knowledge and the Rest Begins — Based on the Realm of Cutting-Off
In this way, that same person, because of having attained excellent calm-abiding and insight, based on the realm of cutting-off, is able rightly to fully know what should be fully known, able rightly to permanently sever what should be permanently severed, able rightly to realize what should be realized, and able rightly to cultivate what should be cultivated.
如是即彼由已獲得勝奢摩他、毗鉢舍那，依於斷界，應遍知者能正遍知，應永斷者能正永斷，應作證者能正作證，應修習者能正修習。
In this way, that same person, because of having attained excellent calm-abiding and insight, based on the realm of cutting-off, is able rightly to fully know what should be fully known, able rightly to permanently sever what should be permanently severed, able rightly to realize what should be realized, and able rightly to cultivate what should be cultivated.
This opens showing full knowledge and the rest (寅二顯遍知等2), beginning with based on the realm of cutting-off (卯一依於斷界). Master Cháng Bǎi explains that the realm of cutting-off is reached when, cultivating insight within calm-abiding on the sixteen aspects of the four truths, one has severed the discriminative afflictions of the three realms and their seeds. He matches the four phrases to the truths: suffering is to be fully known, its origin severed, cessation realized, and the path cultivated.
141. Section: Based on the Realm Free of Desire Begins — Marking
Based on the realm free of desire, with respect to all of these, one has already known, already severed, already realized, and already cultivated.
依無欲界，於彼一切已知、已斷、已證、已修。
Based on the realm free of desire, with respect to all of these, one has already known, already severed, already realized, and already cultivated.
This opens based on the realm free of desire (卯二依無欲界2), beginning with marking (辰一標). Master Cháng Bǎi explains that what is severed at this stage are the innate afflictions.
142. Section: Explaining, Closing "Showing Full Knowledge and the Rest" and "Concentration" Entirely
With respect to form, the basis, and name, what relies on it, there is rightly knowing and having known. With respect to ignorance, the basis, and craving for existence, what relies on it, there is rightly severing and having severed. With respect to bright, pure wisdom, the basis, and liberation, the severing of affliction, what relies on it, there is rightly realizing and having realized. With respect to calm-abiding, the basis, and insight, what relies on it, there is rightly cultivating and having cultivated.
於所依色及能依名，正知、已知；於所依無明及能依有愛，正斷、已斷；於所依明淨智及能依解脫煩惱斷，正證、已證；於所依奢摩他及能依毗鉢舍那，正修、已修。
With respect to form, the basis, and name, what relies on it, there is rightly knowing and having known. With respect to ignorance, the basis, and craving for existence, what relies on it, there is rightly severing and having severed. With respect to bright, pure wisdom, the basis, and liberation, the severing of affliction, what relies on it, there is rightly realizing and having realized. With respect to calm-abiding, the basis, and insight, what relies on it, there is rightly cultivating and having cultivated.
With this, explaining (辰二釋) closes entirely, closing based on the realm free of desire (卯二依無欲界2: 標/釋) entirely, closing showing full knowledge and the rest (寅二顯遍知等2: 依於斷界/依無欲界) entirely, closing concentration (丑十定2: 料簡殊勝/顯遍知等), the tenth of the third particular verse's twelve topics, entirely.
Master Cháng Bǎi matches each pair to a truth, with "rightly" belonging to the realm of cutting-off and "having" to the realm free of desire. Form and name are the truth of suffering. Ignorance and craving for existence are the truth of origin, ignorance being the root of all afflictions. Bright, pure wisdom, which he identifies with the three knowledges, and liberation are the truth of cessation. Calm-abiding and insight are the truth of the path, since wisdom in a scattered mind is like a candle in the wind.
A companion sūtra, which the lecture numbers 229 among the sense-bases connected discourses (入處相應), follows: the Discourse on Differentiating the Six Sense-Bases (六分別六入處經), taught at Kammāsadhamma among the Kurus. One who does not truly know and see the eye, forms, eye-consciousness, eye-contact, and the feeling born of it clings to them, and so with the other faculties. Fettered by this, one nourishes the five grasped aggregates, craving for future existence grows, body and mind are wearied and burned, and birth, old age, and death follow. One who truly knows and sees does not cling, and all of this ceases. Such a one's right view is said to be fulfilled, and with it the eightfold path, the foundations of mindfulness, and the other groups of factors.
The sūtra closes on the four tasks that the root text draws on: name and form are to be known, ignorance and craving for existence severed, knowledge and liberation realized, and calm and insight cultivated. Master Cháng Bǎi explains that Maitreya drew the five excellences of the one with concentration from this sūtra.
143. Section: The View of Dharmas Begins — Bringing Forth the Kinds Begins — Marking and Listing
Further, there are two views of dharmas: first, the view of conditioned dharmas; second, the view of unconditioned dharmas.
復次，有二法見。一、有為法見，二、無為法見。
Further, there are two views of dharmas: first, the view of conditioned dharmas; second, the view of unconditioned dharmas.
This opens the view of dharmas (丑十一法見2), the eleventh of the third particular verse's twelve topics, beginning with bringing forth the kinds (寅一出種類2) and marking and listing (卯一標列).
144. Section: Explaining Each in Turn Begins — The View of Conditioned Dharmas Begins — Clarifying That View Begins — Briefly Marking the Kind
As for the view of conditioned dharmas: there is someone who truly knows both the basis of the truths and the own-nature of the truths.
有為法見者，謂如有一，於諦依處及諦自性皆如實知。
As for the view of conditioned dharmas: there is someone who truly knows both the basis of the truths and the own-nature of the truths.
This opens explaining each in turn (卯二隨釋2), beginning with the view of conditioned dharmas (辰一有為法見2), clarifying that view (巳一明彼見3), and briefly marking the kind (午一略標類). Master Cháng Bǎi explains that a truth is what is real, not false, and not inverted, and cites the Śrāvaka Ground (fascicle 27) on this. The basis of the truths is sentient beings; the own-nature of the truths is twofold, conventional and ultimate.
145. Section: Separately Explaining the Marks Begins — The Basis of the Truths
What is called the basis of the truths? Namely, name-and-form, and things numbered among sentient beings, such as humans and gods.
云何名為諦所依處？謂名色，及人天等有情數物。
What is called the basis of the truths? Namely, name-and-form, and things numbered among sentient beings, such as humans and gods.
This opens separately explaining the marks (午二別釋相2), beginning with the basis of the truths (未一諦依處). Master Cháng Bǎi explains that name is feeling, perception, formation, and consciousness; form is the body made of earth, water, fire, and wind; and the things numbered among sentient beings are the beings of the five destinies.
146. Section: The Own-Nature of the Truths Begins — Questioning
What are the truths?
云何為諦？
What are the truths?
This opens the own-nature of the truths (未二諦自性2), beginning with questioning (申一徵).
147. Section: Explaining Begins — Marking
Namely, conventional truth and ultimate truth.
謂世俗諦及勝義諦。
Namely, conventional truth and ultimate truth.
This opens explaining (申二釋2), beginning with marking (酉一標).
148. Section: Distinguishing Begins — Conventional Truth Begins — Questioning
What is conventional truth?
云何世俗諦？
What is conventional truth?
This opens distinguishing (酉二辨2), beginning with conventional truth (戌一世俗諦2) and questioning (亥一徵).
149. Section: Explaining Begins — Nothing but the Provisional
Namely, upon that very basis of the truths, one provisionally conceives and establishes a self or a sentient being, on through a living being, one who is born, and the rest. Further, one calls oneself: "I see forms with the eye," on through "I know dharmas with the mind." Further, one gives rise to speech, such as "this name," on through "this limit of lifespan," as broadly said before.
謂即於彼諦所依處，假想安立我或有情，乃至命者及生者等。又自稱言：我眼見色，乃至我意知法。又起言說，謂如是名，乃至如是壽量邊際，廣說如前。
Namely, upon that very basis of the truths, one provisionally conceives and establishes a self or a sentient being, on through a living being, one who is born, and the rest. Further, one calls oneself: "I see forms with the eye," on through "I know dharmas with the mind." Further, one gives rise to speech, such as "this name," on through "this limit of lifespan," as broadly said before.
This opens explaining (亥二釋2), beginning with nothing but the provisional (天一除唯假). Master Cháng Bǎi explains that clinging to the composite of the five aggregates, one sets up names that the world agrees on and takes as real. "A living being" and "one who is born" are other names for the self. The self-reference is saying that I see, hear, and know. The speech is the talk of a person's name, food, family, appearance, intelligence, and length of life. He refers to the eight senses of "self" in the Compendium of Synonyms (fascicle 83).
150. Section: Concluding the Name, Closing "Conventional Truth" Entirely
One should know that, here, all the natures, marks, functions, and distinctions that are only provisional conception, only provisional self-reference, and only provisional speech are called conventional truth.
當知此中，唯有假想、唯假自稱、唯假言說，所有性、相、作用、差別，名世俗諦。
One should know that, here, all the natures, marks, functions, and distinctions that are only provisional conception, only provisional self-reference, and only provisional speech are called conventional truth.
With this, concluding the name (天二結得名) closes entirely, closing explaining (亥二釋2: 除唯假/結得名) entirely, closing conventional truth (戌一世俗諦2: 徵/釋) entirely. Master Cháng Bǎi takes the natures, marks, functions, and distinctions as what is falsely discriminated of the aggregates upon a provisionally conceived being: their nature and appearance, their functions such as seeing and hearing, and their differences on through length of life.
151. Section: Ultimate Truth Begins — Questioning
What is ultimate truth?
云何勝義諦？
What is ultimate truth?
This opens ultimate truth (戌二勝義諦2), which Master Cháng Bǎi calls the reality that the wisdom of the noble ones takes as its object, beginning with questioning (亥一徵).
152. Section: Explaining Begins — Raising the Nature of Impermanence
Namely, upon that very basis of the truths, there is the nature of impermanence, on through, broadly speaking, the nature of being conditionally arisen, as broadly said before.
謂即於彼諦所依處，有無常性，廣說乃至有緣生性，如前廣說。
Namely, upon that very basis of the truths, there is the nature of impermanence, on through, broadly speaking, the nature of being conditionally arisen, as broadly said before.
This opens explaining (亥二釋2), beginning with raising the nature of impermanence (天一舉無常性). Master Cháng Bǎi explains that one truly observes and knows the common marks of that same name-and-form and of beings.
153. Section: By Extension to the Nature of Suffering and the Rest, Closing "Ultimate Truth," "Distinguishing," and "Separately Explaining the Marks" Entirely
As with the nature of impermanence, one should know that it is likewise with the nature of suffering and the rest.
如無常性，有苦性等，當知亦爾。
As with the nature of impermanence, one should know that it is likewise with the nature of suffering and the rest.
With this, by extension to the nature of suffering and the rest (天二例苦性等) closes entirely, closing explaining (亥二釋2: 舉無常性/例苦性等) entirely, closing ultimate truth (戌二勝義諦2: 徵/釋) entirely, closing distinguishing (酉二辨2: 世俗諦/勝義諦) entirely, closing explaining (申二釋2: 標/辨) entirely, closing the own-nature of the truths (未二諦自性2: 徵/釋) entirely, closing separately explaining the marks (午二別釋相2: 諦依處/諦自性) entirely. Per the 披尋記, "and the rest" takes in emptiness and non-self.
154. Section: Concluding the Name as a Whole, Closing "Clarifying That View" Entirely
If, upon such a basis of the conventional and ultimate truths, one truly knows conventional truth to be conventional truth and truly knows ultimate truth to be ultimate truth, this is called the view of conditioned dharmas.
若於如是世俗、勝義諦所依處，其世俗諦如實了知是世俗諦，其勝義諦如實了知是勝義諦，如是名為有為法見。
If, upon such a basis of the conventional and ultimate truths, one truly knows conventional truth to be conventional truth and truly knows ultimate truth to be ultimate truth, this is called the view of conditioned dharmas.
With this, concluding the name as a whole (午三總結名) closes entirely, closing clarifying that view (巳一明彼見3: 略標類/別釋相/總結名) entirely. Master Cháng Bǎi identifies this view with the wisdom of the abiding of dharmas (法住智).
155. Section: Bringing Forth Its Completeness, Closing "The View of Conditioned Dharmas" Entirely
If there is a bhikṣu who has accomplished the view of conditioned dharmas, it is at this point that it is said to be complete.
若有成就有為法見苾芻，齊此言說滿足。
If there is a bhikṣu who has accomplished the view of conditioned dharmas, it is at this point that it is said to be complete.
With this, bringing forth its completeness (巳二出滿足) closes entirely, closing the view of conditioned dharmas (辰一有為法見2: 明彼見/出滿足) entirely.
156. Section: The View of Unconditioned Dharmas Begins — Questioning
What is called the view of unconditioned dharmas?
云何名為無為法見？
What is called the view of unconditioned dharmas?
This opens the view of unconditioned dharmas (辰二無為法見2), beginning with questioning (巳一徵).
157. Section: Explaining Begins — Clarifying That View
Namely, one who, upon that very basis of the truths, has attained skill in the two truths, by the dominant power of this skill, deeply sees as still the nirvāṇa in which all residues are exhausted, and the mind turns toward it, as broadly said before, on through liberation: this is called the view of unconditioned dharmas.
謂即於彼諦所依處，已得二種諦善巧者，由此善巧增上力故，於一切依等盡涅槃深見寂靜，其心趣入，如前廣說乃至解脫，如是名為無為法見。
Namely, one who, upon that very basis of the truths, has attained skill in the two truths, by the dominant power of this skill, deeply sees as still the nirvāṇa in which all residues are exhausted, and the mind turns toward it, as broadly said before, on through liberation: this is called the view of unconditioned dharmas.
This opens explaining (巳二釋2), beginning with clarifying that view (午一明彼見). Per the 披尋記, the nirvāṇa in which all residues are exhausted is so called because all residues are stilled. Master Cháng Bǎi identifies these residues with the name-and-form and beings on which the two truths rest. In the joined practice of calm and insight one draws near nirvāṇa, the mind accords with suchness and turns toward it, as in fascicle 77, and liberation is accomplished. He identifies this view with the wisdom of nirvāṇa, the uncontaminated right view of one who has realized it.
158. Section: Bringing Forth Its Completeness, Closing "The View of Unconditioned Dharmas," "Explaining Each in Turn," and "Bringing Forth the Kinds" Entirely
If there is a bhikṣu who has accomplished the view of unconditioned dharmas, it is at this point that it is said to be complete.
若有成就無為法見苾芻，齊此言說滿足。
If there is a bhikṣu who has accomplished the view of unconditioned dharmas, it is at this point that it is said to be complete.
With this, bringing forth its completeness (午二出滿足) closes entirely, closing explaining (巳二釋2: 明彼見/出滿足) entirely, closing the view of unconditioned dharmas (辰二無為法見2: 徵/釋) entirely, closing explaining each in turn (卯二隨釋2: 有為法見/無為法見) entirely, closing bringing forth the kinds (寅一出種類2: 標列/隨釋) entirely.
159. Section: Distinguishing Those Who Accomplish It, Closing "The View of Dharmas" Entirely
Further, one should know that three kinds of person all accomplish this view of dharmas. First, the ordinary being who practices dharma-in-accord-with-dharma, has attained a concentrated mind, is broadly learned and keen, and is able to observe dharmas according to right reasoning. Second, the trainee, who has already seen the trace of the truths. Third, the one beyond training, whose contaminants are permanently exhausted.
又此法見，當知三種補特伽羅皆得成就。一者、異生，法隨法行，已得定心，博識聰敏，能如正理觀察諸法。二者、有學，已見諦跡。三者、無學，諸漏永盡。
Further, one should know that three kinds of person all accomplish this view of dharmas. First, the ordinary being who practices dharma-in-accord-with-dharma, has attained a concentrated mind, is broadly learned and keen, and is able to observe dharmas according to right reasoning. Second, the trainee, who has already seen the trace of the truths. Third, the one beyond training, whose contaminants are permanently exhausted.
With this, distinguishing those who accomplish it (寅二辨成就) closes entirely, closing the view of dharmas (丑十一法見2: 出種類/辨成就), the eleventh of the third particular verse's twelve topics, entirely.
Master Cháng Bǎi explains the ordinary being as one who has at least the concentration of the access stage and can subdue the active afflictions, though not their seeds. Dharma-in-accord-with-dharma can mean following the eightfold path to nirvāṇa, or practicing according to the sūtras, vinaya, and treatises. The trainee is a noble one of the first fruit or above, who has severed the seeds of the discriminative afflictions but not all those of the innate. For the arhat both kinds are permanently severed, and the two views are complete.
Two companion sūtras follow, which the lecture numbers 230 and 231. A bhikṣu, reflecting alone, asks the Buddha how one must know and see in order to be called one who sees the Dharma. The Buddha answers by way of the two dharmas, the eye and form and the rest. From these three things meet in contact, with feeling, perception, and volition; these four formless aggregates with the form of the faculty are called a person. Upon these one sets up the names being, person, and the like; says "I see," "I hear"; and speaks of a venerable one's name, birth, clan, food, and lifespan. This, Master Cháng Bǎi explains, answers to conventional truth.
All of it is impermanent, conditioned, and suffering, and this answers to ultimate truth. The remainderless ending of that suffering, the quiet of nirvāṇa, answers to the view of unconditioned dharmas. One who so knows and sees is said to see the Dharma. In the second sūtra the Buddha sets out the same in verse: others who speak of something else only add doubt, and only the Buddha's teaching ends craving and ignorance without remainder.
160. Section: Suffering Begins — Bringing Forth the Dangers Begins — Briefly Marking and Listing
Further, if there are those who seek the flourishing of humans and gods and themselves vow to practice the pure life, one should know that, in praising the human and the divine, they have two dangers. What are the two? First, the many sufferings born of affliction; second, the many sufferings born of impermanence.
復次，若有希求人天盛事，自發誓願行梵行者，當知彼為稱讚人天二種過患。何等為二？一者、煩惱所生眾苦，二者、無常所生眾苦。
Further, if there are those who seek the flourishing of humans and gods and themselves vow to practice the pure life, one should know that, in praising the human and the divine, they have two dangers. What are the two? First, the many sufferings born of affliction; second, the many sufferings born of impermanence.
This opens suffering (丑十二苦2), the last of the third particular verse's twelve topics, beginning with bringing forth the dangers (寅一出過患2) and briefly marking and listing (卯一略標列). Master Cháng Bǎi explains that these are people who keep the precepts strictly in the hope of wealth, fame, or birth in the heavens. Whoever praises the flourishing of humans and gods will surely meet these two dangers, since the results of humans and gods are themselves impermanent.
161. Section: Separately Explaining the Marks Begins — The Many Sufferings Born of Affliction Begin — Questioning
What are the many sufferings born of affliction?
云何煩惱所生眾苦？
What are the many sufferings born of affliction?
This opens separately explaining the marks (卯二別釋相2), beginning with the many sufferings born of affliction (辰一煩惱所生眾苦2) and questioning (巳一徵).
162. Section: Explaining Begins — Clarifying the Defilement
Namely, among humans and gods, abiding in love of objects, because of relying on the present; abiding in delight in objects, because of relying on the past; abiding in gladness over objects, because, in the present, love and delight arise relying on past objects; abiding in joy over objects, because, toward the future, love and delight arise relying on present objects.
謂於人天，住境界愛，依現在世故；住境界樂，依過去世故；住境界欣，於現在世，依過去境生愛樂故；住境界喜，於未來世，依現在境生愛樂故。
Namely, among humans and gods, abiding in love of objects, because of relying on the present; abiding in delight in objects, because of relying on the past; abiding in gladness over objects, because, in the present, love and delight arise relying on past objects; abiding in joy over objects, because, toward the future, love and delight arise relying on present objects.
This opens explaining (巳二釋2), beginning with clarifying the defilement (午一明染汙). Master Cháng Bǎi explains the four: love is attachment to pleasing objects now; delight is attachment to pleasing objects of the past; gladness is recollecting past wealth and rank and wishing that the present might be the same; joy is resting in present ease and wishing that the future might be the same.
163. Section: Concluding the Suffering Produced, Closing "The Many Sufferings Born of Affliction" Entirely
If one abides in defilement among the objects of these three times, one should know that such a person, in praising what is desired, has the suffering of want, along with all the sufferings of birth, old age, and the rest. This is called the danger of giving rise to the many sufferings produced by affliction.
若於如是三世境中住染汙者，當知彼為稱讚所欲有匱乏苦，及生老等所有眾苦，是名生起煩惱所作眾苦過患。
If one abides in defilement among the objects of these three times, one should know that such a person, in praising what is desired, has the suffering of want, along with all the sufferings of birth, old age, and the rest. This is called the danger of giving rise to the many sufferings produced by affliction.
With this, concluding the suffering produced (午二結生苦) closes entirely, closing explaining (巳二釋2: 明染汙/結生苦) entirely, closing the many sufferings born of affliction (辰一煩惱所生眾苦2: 徵/釋) entirely. Master Cháng Bǎi explains that the desire that seeks and praises the objects of humans and gods leads to the suffering of want, which is the suffering of not getting what one seeks, and to the sufferings of birth, old age, illness, and death of a body in the three realms.
164. Section: The Many Sufferings Produced by Impermanence Begin — Questioning
What are the many sufferings produced by impermanence?
云何無常所作眾苦？
What are the many sufferings produced by impermanence?
This opens the many sufferings produced by impermanence (辰二無常所作眾苦3), beginning with questioning (巳一徵).
165. Section: Explaining
Namely, because what is conducive to pleasure turns away and is lost, there arises the suffering of change; because what is conducive to suffering appears before one, there arises the suffering of revulsion; and because every being's own being perishes at the time of death, there is the suffering of perishing.
謂順樂處有背失故，起變壞苦；隨順苦處現在前故，起厭離苦；一切自體於終沒時皆滅壞故，有滅壞苦。
Namely, because what is conducive to pleasure turns away and is lost, there arises the suffering of change; because what is conducive to suffering appears before one, there arises the suffering of revulsion; and because every being's own being perishes at the time of death, there is the suffering of perishing.
This covers explaining (巳二釋). Master Cháng Bǎi explains that all dharmas change moment by moment, and he reads the three by way of the three feelings. He identifies the third with the suffering of formations.
166. Section: The Conclusion, Closing "Bringing Forth the Dangers" Entirely
One should know that these are called the three kinds of many sufferings produced by impermanence.
當知是名三種無常所作眾苦。
One should know that these are called the three kinds of many sufferings produced by impermanence.
With this, the conclusion (巳三結) closes entirely, closing the many sufferings produced by impermanence (辰二無常所作眾苦3: 徵/釋/結) entirely, closing separately explaining the marks (卯二別釋相2: 煩惱所生眾苦/無常所作眾苦) entirely, closing bringing forth the dangers (寅一出過患2: 略標列/別釋相) entirely.
167. Section: Clarifying Who Can Transcend Them Begins — Raising the Tathāgata Begins — Marking
Here the Tathāgata has passed beyond these two dangers and abides in unmixed happiness. This very happiness should be truly known; and, since it is because of this that there is happiness, the means to happiness should further be truly known.
此中如來超過如是二種過患，住一向樂，即於此樂應如實知；由此故樂，復應如實知樂方便。
Here the Tathāgata has passed beyond these two dangers and abides in unmixed happiness. This very happiness should be truly known; and, since it is because of this that there is happiness, the means to happiness should further be truly known.
This opens clarifying who can transcend them (寅二明能越2), beginning with raising the Tathāgata (卯一舉如來2) and marking (辰一標). Master Cháng Bǎi explains that the happiness is the still nirvāṇa the Buddha has realized, and that one should also know the skillful means that accomplish it.
168. Section: Explaining Begins — This Happiness
What is happiness? Namely, the permanent exhaustion of what is conjoined with all objects, the unsurpassed ease: this is the realm of parinirvāṇa with residue.
云何為樂？謂一切境相應永盡，無上安隱，即有餘依般涅槃界。
What is happiness? Namely, the permanent exhaustion of what is conjoined with all objects, the unsurpassed ease: this is the realm of parinirvāṇa with residue.
This opens explaining (辰二釋2), beginning with this happiness (巳一由此樂). Master Cháng Bǎi explains that what is exhausted is the craving conjoined with objects of form, sound, smell, taste, touch, and dharmas, so that the mind abides in unsurpassed, stable ease.
169. Section: The Means to Happiness, Closing "Raising the Tathāgata" Entirely
What is the means? Namely, as said before, giving rise, toward the five kinds of feeling, to true and subtle wisdom of the five modes of turning.
云何方便？謂如前說，於五種受發起五轉如實妙智。
What is the means? Namely, as said before, giving rise, toward the five kinds of feeling, to true and subtle wisdom of the five modes of turning.
With this, the means to happiness (巳二樂方便) closes entirely, closing explaining (辰二釋2: 由此樂/樂方便) entirely, closing raising the Tathāgata (卯一舉如來2: 標/釋) entirely. Per the 披尋記, this refers back to fascicle 90: through attention accomplished by right hearing and reflection, and the dominant means of hearing the true Dharma, one truly knows the dangers arising from the shifting of phases of the five kinds of feeling.
Master Cháng Bǎi gives three accounts of the five modes of turning. By fascicle 89 they are feeling's own-nature, basis, object, companion, and following-along. By the sūtra the root text is explaining here, they are its origin, cessation, relish, danger, and escape. By the 瑜伽論記 (fascicle 23) on fascicle 90, they are its own-nature, its cause and condition, the cause and condition of defilement, the cause and condition of purity, and purity. "Shift" here means changing and impermanent: one with this wisdom is freed from feeling and abides in unmixed happiness.
170. Section: Encouraging the Śrāvakas, Closing "Suffering" and the Third Particular Verse Entirely
If śrāvakas cast aside the subtle happiness, surpassing humans and gods, that the Teacher has realized, and seek the inferior happiness of humans and gods, one should know that they receive much censure from the wise and also deceive themselves.
若諸聲聞，棄捨大師所證超過人天妙樂，希求下劣人天樂者，當知彼於諸智者所多受毀辱，亦自欺誑。
If śrāvakas cast aside the subtle happiness, surpassing humans and gods, that the Teacher has realized, and seek the inferior happiness of humans and gods, one should know that they receive much censure from the wise and also deceive themselves.
With this, encouraging the śrāvakas (卯二勵聲聞) closes entirely, closing clarifying who can transcend them (寅二明能越2: 舉如來/勵聲聞) entirely, closing suffering (丑十二苦2: 出過患/明能越), the twelfth of the third particular verse's twelve topics, entirely, which closes the third particular verse, superior-grade craving and the rest (癸三上品貪等攝2: 頌標列/長行釋), entirely. Master Cháng Bǎi explains that to enter the Buddha's teaching, train in precepts, concentration, and wisdom, and seek only the flourishing of humans and gods is to deceive oneself.
A companion sūtra, which the lecture numbers 232, follows. Gods and humans are attached to and delight in forms, and when forms change and perish they abide in great suffering; so too with sounds, smells, tastes, touches, and dharmas. This answers to the many sufferings born of impermanence. The Tathāgata truly knows the nature, origin, cessation, relish, danger, and escape of each, and so abides in happiness even as they change. Truly knowing the three feelings in the same way, he has reached unsurpassed ease.
Its verse says that what gods and worldly people take as happiness the noble ones see as an enemy, and the stillness of these objects, which the world finds bitter, is true happiness to them. Only the noble ones of the third and fourth fruits truly understand these profound words.
171. Section: The Fourth Particular Verse Begins — The Verse Marking and Listing Begins — Introducing the Verse
Further, a summary verse says:
復次，嗢柁南曰：
Further, a summary verse says:
This opens the fourth particular verse, many abidings and the rest (癸四多住等2), the last under the second overall summary verse of the sense-bases section (處擇攝), beginning with the verse marking and listing (子一頌標列).
172. Section: The Verse: The First Eight Topics
Single abiding, distance from nirvāṇa; the brief teaching, what is inwardly realized; discussing omniscience, and marks; abandoning what is trained in, action and the rest;
一住遠涅槃 略說內所證 辯一切智相 捨所學業等
Single abiding, distance from nirvāṇa; the brief teaching, what is inwardly realized; discussing omniscience, and marks; abandoning what is trained in, action and the rest;
The verse names the first eight of its twelve topics here.
173. Section: The Verse: The Last Four Topics, Closing "The Verse Marking and Listing" Entirely
Emptiness, following along, constant abiding, and the two perfections of teacher and disciple.
空隨行恆住 師弟二圓滿
Emptiness, following along, constant abiding, and the two perfections of teacher and disciple.
With this, the verse marking and listing (子一頌標列) closes entirely. Master Cháng Bǎi lists the twelve topics: single abiding, distance from nirvāṇa, the brief teaching, what is inwardly realized, discussing omniscience, marks, abandoning what is trained in, action and the rest, emptiness, following along, constant abiding, and the two perfections of teacher and disciple.
174. Section: The Long-Form Explanation Begins — Single Abiding Begins — Raising the Case of a Second Abiding Begins — Marking and Listing
By two causes and conditions, one should know that one is said to have a second abiding. Namely, because of having craving, in order to give rise to a second own being, one takes up and habituates its cause; and because, when this own being ceases, a second own being next arises.
由二因緣，當知名為有第二住。謂有愛故，為欲生起第二自體，受習其因；此自體滅，第二自體次生起故。
By two causes and conditions, one should know that one is said to have a second abiding. Namely, because of having craving, in order to give rise to a second own being, one takes up and habituates its cause; and because, when this own being ceases, a second own being next arises.
This opens the long-form explanation (子二長行釋12), whose twelve parts match the verse's twelve topics, beginning with single abiding (丑一一住2), raising the case of a second abiding (寅一舉有二住2), and marking and listing (卯一標列). Master Cháng Bǎi explains that single abiding means that when this life ends no further life-body takes birth in the three realms and five destinies. A second abiding is the next body of results.
He cites fascicle 86 for the three kinds of craving, for future existence, accompanied by joy and greed, and delighting in this and that, gathered into craving for existence and craving for objects. Because of these, one wishes for a second own being. He notes that Master Yìnshùn suspected that "takes up and habituates its cause" (受習其因) should read "craving gathers its cause" (愛集其因), and allows that this explanation also works.
175. Section: Explaining Each in Turn Begins — Having Craving Begins — Questioning
What is having craving?
云何有愛？
What is having craving?
This opens explaining each in turn (卯二隨釋2), beginning with having craving (辰一有愛2) and questioning (巳一徵).
176. Section: Explaining Begins — The First Meaning Begins — Distinguishing Begins — Having Joy and Delight
Namely, when lovable objects are about to appear, the first arising of defiled elation is called having joy and delight.
謂諸可愛所緣境界將得現前，最初生起染汙欣悅，名有喜樂。
Namely, when lovable objects are about to appear, the first arising of defiled elation is called having joy and delight.
This opens explaining (巳二釋2), beginning with the first meaning (午一第一義2), distinguishing (未一辨3), and having joy and delight (申一有喜樂).
177. Section: Having Gladness
From then on, until one has obtained it, one much abides in attending to and thinking on it; or, if one has obtained it but not yet enjoyed it, then in that interval, by the dominant power of that joy and delight, one abides in defiled elation. This is called having gladness.
從此已後，乃至未得，於彼多住作意思惟；設復已得而未受用，於其中間，即由喜樂增上力故，住染欣悅，名有歡喜。
From then on, until one has obtained it, one much abides in attending to and thinking on it; or, if one has obtained it but not yet enjoyed it, then in that interval, by the dominant power of that joy and delight, one abides in defiled elation. This is called having gladness.
This covers having gladness (申二有歡喜). Master Cháng Bǎi explains that the whole mind is poured onto the lovable object, every thought upon it.
178. Section: Having Attachment, Closing "Distinguishing" Entirely
At the time of enjoying it, much craving arises. This is called having attachment.
於受用時，多生貪愛，名有染著。
At the time of enjoying it, much craving arises. This is called having attachment.
With this, having attachment (申三有染著) closes entirely, closing distinguishing (未一辨3: 有喜樂/有歡喜/有染著) entirely. Master Cháng Bǎi explains that one is unwilling to let go of the object at that moment.
179. Section: The Conclusion, Closing "The First Meaning" Entirely
Therefore it is called having craving.
故名有愛。
Therefore it is called having craving.
With this, the conclusion (未二結) closes entirely, closing the first meaning (午一第一義2: 辨/結) entirely. Master Cháng Bǎi sums up the three levels: joy and delight before obtaining, gladness from then until enjoying, and attachment while enjoying.
180. Section: The Second Meaning, Closing "Having Craving" Entirely
Further, because one gives rise to seeking toward the future, and because one receives what has been obtained, it is called having joy and delight. Because one recollects the past, it is called having gladness. Because, at the time of actually enjoying what has been obtained, craving arises, it is called having attachment. This is called the second distinction.
又於未來起希求故，及於已得生領納故，名有喜樂；於過去世隨憶念故，名有歡喜；於已獲得正受用時，生貪愛故，名有染著。如是名為第二差別。
Further, because one gives rise to seeking toward the future, and because one receives what has been obtained, it is called having joy and delight. Because one recollects the past, it is called having gladness. Because, at the time of actually enjoying what has been obtained, craving arises, it is called having attachment. This is called the second distinction.
With this, the second meaning (午二第二義) closes entirely, closing explaining (巳二釋2: 第一義/第二義) entirely, closing having craving (辰一有愛2: 徵/釋) entirely. Master Cháng Bǎi explains that this second account sets out the marks of having craving by the three times.
181. Section: Giving Rise to a Second Own Being, Closing "Raising the Case of a Second Abiding" Entirely
What is giving rise to a second own being? Namely, because joy and delight and the rest are the gathering cause, in the time to come the many sufferings that have birth and old age as their root arise.
云何生起第二自體？謂喜樂等為集因故，於當來世生老為根眾苦生起。
What is giving rise to a second own being? Namely, because joy and delight and the rest are the gathering cause, in the time to come the many sufferings that have birth and old age as their root arise.
With this, giving rise to a second own being (辰二生起第二自體) closes entirely, closing explaining each in turn (卯二隨釋2: 有愛/生起第二自體) entirely, closing raising the case of a second abiding (寅一舉有二住2: 標列/隨釋) entirely. Master Cháng Bǎi explains that delight in the aggregates, faculties, and objects, as craving for future existence and for objects, gathers suffering, and when this life ends it brings about the next body of results.
182. Section: By Contrast, No Second Abiding, Closing "Single Abiding" Entirely
Contrary to this, one should know that this is called having no second abiding.
與此相違，當知是名無第二住。
Contrary to this, one should know that this is called having no second abiding.
With this, by contrast, no second abiding (寅二翻無二住) closes entirely, closing single abiding (丑一一住2: 舉有二住/翻無二住), the first of the fourth particular verse's twelve topics, entirely. Master Cháng Bǎi explains that one who has severed craving and gathers no more suffering will have no further life-body.
Two companion sūtras follow, which the lecture numbers 233 and 234 among the sense-bases connected discourses (入處相應). At Campā (瞻婆國), the venerable Mṛgajāla (鹿紐) asks the Buddha what a second abiding is and what single abiding is. A bhikṣu who delights in, praises, and is bound to lovable forms, whose delight grows into craving and obstruction, has a second abiding, and so with the other faculties. Even dwelling alone in a quiet place he is called one with a second abiding, because craving and joy are not severed. One who does not delight in or praise them is called single-abiding even when living in a crowded town, because craving is exhausted.
Master Cháng Bǎi notes that in the Pāli parallel, which he cites, the two terms are dwelling with a companion and dwelling alone, while by this treatise a second abiding is the birth and death of a later life and single abiding is the noble one whose craving is exhausted. In the second sūtra Mṛgajāla asks for a brief teaching: delight and praise gather joy, and the gathering of joy gathers suffering; without them suffering ceases. Practicing alone on this, he becomes an arhat.
He adds from the 瑜伽論記 (fascicle 23) that the arhat is single-abiding, the ordinary being has many abidings, and the noble one of the first fruit has seven.
183. Section: Distance from Nirvāṇa Begins — Marking and Listing the Mutual Opposition
Further, there are two dharmas mutually opposed: first, affliction; second, nirvāṇa.
復次，有二種法更互相違。一者、煩惱，二者、涅槃。
Further, there are two dharmas mutually opposed: first, affliction; second, nirvāṇa.
This opens distance from nirvāṇa (丑二遠涅槃2), the second of the twelve topics, beginning with marking and listing the mutual opposition (寅一標列互違).
184. Section: Explaining the Distinction Begins — Being Far from Nirvāṇa Begins — By Proceeding in Accord with Future Existence
Therefore, having settled in defiled dharmas, one proceeds in accord with future existence. When one proceeds in accord with future existence, one should know that this is called being far from nirvāṇa.
是故安住雜染法已，即便隨順後有而轉；若於後有隨順轉時，當知說名去涅槃遠。
Therefore, having settled in defiled dharmas, one proceeds in accord with future existence. When one proceeds in accord with future existence, one should know that this is called being far from nirvāṇa.
This opens explaining the distinction (寅二釋其差別2), beginning with being far from nirvāṇa (卯一去涅槃遠2) and by proceeding in accord with future existence (辰一由順後有). Master Cháng Bǎi explains that afflictions drive one to create action, which brings the result of the next life, so that the three defilements of affliction, action, and suffering condition one another without a break. He cites fascicle 10: dependent origination is so called because, bound by affliction, one goes to the destinies and arises again and again.
185. Section: By Base, Petty Conduct Begins — The First Four Modes
Further, there are six base, petty modes of a base, petty person. First, being by nature much given to anger. Second, acting without thinking. Third, delighting in oppressing and tormenting others. Fourth, when touched by suffering, uttering coarse speech that is untrue;
復有六種鄙碎士夫補特伽羅鄙碎行相。一者、性多忿恚；二者、所作不思；三者、樂逼惱他；四者、若苦所觸，便發不實麤惡語言；
Further, there are six base, petty modes of a base, petty person. First, being by nature much given to anger. Second, acting without thinking. Third, delighting in oppressing and tormenting others. Fourth, when touched by suffering, uttering coarse speech that is untrue;
This opens by base, petty conduct (辰二由鄙碎行), which Master Cháng Bǎi takes as the conduct of body, speech, and mind. Per the 披尋記, "untrue" means that coarse speech only torments the other and does not follow the other's real fault. Master Cháng Bǎi explains the fourth as answering a slight with slander, as when one who has been insulted in words calls the other a person who beat and humiliated one.
186. Section: The Fifth Mode: True Speech That Brings Harm
fifth, or uttering coarse speech that is true yet able to bring what is without benefit;
五者、或發真實能引無義麤惡語言；
fifth, or uttering coarse speech that is true yet able to bring what is without benefit;
Per the 披尋記, this shows that coarse speech, a path of unwholesome action, will bring about the evil destinies, and this is what "true yet able to bring what is without benefit" means. Master Cháng Bǎi distinguishes the two: the fourth is false and coarse, an anger without reason; the fifth fits the facts and is coarse, an anger with reason. Though true, it brings no benefit.
187. Section: The Sixth Mode, Closing "Being Far from Nirvāṇa" Entirely
sixth, because of this, going on in turn to utter countless different evil words, not being content with a few.
六者、因此展轉發起無量差別惡言，非但少詞而生喜足。
sixth, because of this, going on in turn to utter countless different evil words, not being content with a few.
With this, by base, petty conduct (辰二由鄙碎行) closes entirely, closing being far from nirvāṇa (卯一去涅槃遠2: 由順後有/由鄙碎行) entirely. Master Cháng Bǎi explains that the coarse speech already uttered leads on to more of every kind.
188. Section: Conforming to the Realization of Nirvāṇa Begins — Marking
By two causes and conditions, those who have gone forth, exerting themselves to take up the practice, are able swiftly to realize the renunciant's benefit, cause those without faith to give rise to pure faith, and cause those who already have faith to grow in it twofold.
由二因緣，諸出家者力勵受行，速疾能證沙門義利，諸未信者令生淨信，其已信者倍令增長。
By two causes and conditions, those who have gone forth, exerting themselves to take up the practice, are able swiftly to realize the renunciant's benefit, cause those without faith to give rise to pure faith, and cause those who already have faith to grow in it twofold.
This opens conforming to the realization of nirvāṇa (卯二順證涅槃4), beginning with marking (辰一標).
189. Section: Questioning
What are the two?
何等為二？
What are the two?
This covers questioning (辰二徵).
190. Section: Listing
First, patience; second, gentleness.
一者、忍辱，二者、柔和。
First, patience; second, gentleness.
This covers listing (辰三列).
191. Section: Explaining, Closing "Explaining the Distinction" and "Distance from Nirvāṇa" Entirely
As for patience: toward the enmity of others, one never retaliates. As for gentleness: the mind is without resentment, and by nature one does not torment others.
言忍辱者，謂於他怨終無返報。言柔和者，謂心無憤，性不惱他。
As for patience: toward the enmity of others, one never retaliates. As for gentleness: the mind is without resentment, and by nature one does not torment others.
With this, explaining (辰四釋) closes entirely, closing conforming to the realization of nirvāṇa (卯二順證涅槃4: 標/徵/列/釋) entirely, closing explaining the distinction (寅二釋其差別2: 去涅槃遠/順證涅槃) entirely, closing distance from nirvāṇa (丑二遠涅槃2: 標列互違/釋其差別), the second of the twelve topics, entirely. Master Cháng Bǎi explains that one who is struck or abused never answers in kind, and that one who has gone forth and exerts oneself in these two soon realizes the benefit of nirvāṇa.
A companion sūtra follows, on the venerable Pūrṇa (富樓那). Asking for a teaching to practice alone, he hears that delighting in lovable forms and the rest, and being bound by them, leaves one far from nirvāṇa, and that not delighting in them brings one gradually near it. He then says that he will go among the Śroṇa people (輸盧那) of the west, whom the Buddha warns are violent and given to abuse. Master Cháng Bǎi matches these people to the base, petty modes of the root text.
Asked what he will think if they revile him, and then if they strike him with hands and stones, and then with blades and staves, and so on to the last extreme, Pūrṇa answers each time that they are still good and wise, for stopping short of what is worse. The Buddha praises his training in patience and sends him to guide those not yet guided. In that place he teaches five hundred lay followers, provides for five hundred monasteries, attains the three knowledges, and becomes an arhat.
192. Section: The Brief Teaching Begins — Marking and Listing the Two Teachings Begins — The Two Places
Further, to speak of the essentials, the Tathāgata, in brief, gives the teaching of the realm of absence based on two places.
復次，以要言之，如來略依二種處所，說無界教。
Further, to speak of the essentials, the Tathāgata, in brief, gives the teaching of the realm of absence based on two places.
This opens the brief teaching (丑三略說3), the third of the twelve topics, beginning with marking and listing the two teachings (寅一標列二教). Per the 披尋記, the teaching of the realm of nirvāṇa is called the teaching of the realm of absence, because afflictions and the basis of suffering have all ceased and are absent. Master Cháng Bǎi explains that "realm" (界) here means a class or domain.
193. Section: The Two Teachings Listed, Closing "Marking and Listing the Two Teachings" Entirely
First, the teaching of the realm of nirvāṇa with residue; second, the teaching of the realm of nirvāṇa without residue.
一者、說有餘依涅槃界教，二者、說無餘依涅槃界教。
First, the teaching of the realm of nirvāṇa with residue; second, the teaching of the realm of nirvāṇa without residue.
With this, marking and listing the two teachings (寅一標列二教) closes entirely. Master Cháng Bǎi explains that in the first the afflictions of craving and views have been ultimately severed. In the second the afflictions are exhausted and the suffering result of the five aggregates too has ended.
194. Section: Explaining the Distinction Begins — The Teaching of the Realm of Nirvāṇa with Residue
If, because such afflictions are severed, one is called a person who has accomplished severance and does not possess afflictions, and by just this does not abide in their fruit, the many sufferings of future existence, one should know that this is called the teaching of the realm of nirvāṇa with residue.
若由如是煩惱斷故，名成就斷補特伽羅，不成煩惱。即由如是，不住彼果後有眾苦，當知是名說有餘依涅槃界教。
If, because such afflictions are severed, one is called a person who has accomplished severance and does not possess afflictions, and by just this does not abide in their fruit, the many sufferings of future existence, one should know that this is called the teaching of the realm of nirvāṇa with residue.
This opens explaining the distinction (寅二釋其差別2), beginning with the teaching of the realm of nirvāṇa with residue (卯一說有餘依涅槃界教). Master Cháng Bǎi explains that afflictions no longer manifest, and that one no longer creates what brings the result of a next life. He cites the Great Vibhāṣā (fascicle 32): the arhat's contaminants are exhausted while life remains and the five faculties continue.
He also cites fascicle 88: in this realm one is free of all afflictions. As for suffering, one is free of the suffering of a future life and of the suffering of mind in this life, but not of hunger, thirst, imbalance of the elements, changes of season, and other pressures on the present body, which occur because this body is still present and not because of any bond of affliction.
195. Section: The Teaching of the Realm of Nirvāṇa without Residue, Closing "Explaining the Distinction" Entirely
If, by this, one does not abide in afflictions or in the suffering fruit of future existence, and by just this, on through the end of life, once one has perished, all remaining residue is entirely gone, one abides neither in this body, nor in another body, nor in the intermediate existence, and realizes the limit of all suffering: one should know that this is called the teaching of the realm of nirvāṇa without residue.
若由如是不住煩惱後有苦果，即由如是乃至壽盡既滅沒已，一切餘依都無所有，不住此身、不住餘身、不住中有，證得一切眾苦邊際，當知是名說無餘依涅槃界教。
If, by this, one does not abide in afflictions or in the suffering fruit of future existence, and by just this, on through the end of life, once one has perished, all remaining residue is entirely gone, one abides neither in this body, nor in another body, nor in the intermediate existence, and realizes the limit of all suffering: one should know that this is called the teaching of the realm of nirvāṇa without residue.
With this, the teaching of the realm of nirvāṇa without residue (卯二說無餘依涅槃界教) closes entirely, closing explaining the distinction (寅二釋其差別2: 說有餘依涅槃界教/說無餘依涅槃界教) entirely. Master Cháng Bǎi cites fascicle 85: when this residue ceases it is called the realm of cessation, and also the realm of nirvāṇa without residue.
He also cites fascicle 86 for three marks by which formations cease: the ceasing of formations produced earlier, the ceasing of formations that perish by nature, and permanent freedom from all afflictions. By these three marks it is called stillness, and it is not simple nonexistence.
196. Section: Bringing Forth the Causes of Mindfulness, Closing "The Brief Teaching" Entirely
In brief, there are three causes of the strength of the power of mindfulness. First, youth and vigor; second, habituation in a former life; third, repeated practice in this present life.
略有三種念力彊因。一、由其年少壯，二、由前生串習，三、由現法數習。
In brief, there are three causes of the strength of the power of mindfulness. First, youth and vigor; second, habituation in a former life; third, repeated practice in this present life.
With this, bringing forth the causes of mindfulness (寅三出其念因) closes entirely, closing the brief teaching (丑三略說3: 標列二教/釋其差別/出其念因), the third of the twelve topics, entirely. Master Cháng Bǎi explains mindfulness here as the mind that clearly remembers and does not forget.
A companion sūtra follows, on the bhikṣu Mālukyaputra (摩羅迦舅), already old, who three times asks for a brief teaching. The Buddha asks whether he would want a form his eye has never seen, and on through the other faculties, and he answers no. The Buddha then says that what is seen should be only what is seen, and likewise with what is heard, felt, and known; not dwelling in the faculties, objects, or what lies between them is the end of suffering.
Mālukyaputra answers in verse. One who sees a form and loses mindfulness takes up its sign, is bound by craving, and goes far from nirvāṇa; one who sees and stays mindful, not taking up the sign, gradually draws near it. Master Cháng Bǎi matches these verses to the root text on the marks of having craving, on being far from nirvāṇa, and on the two realms of nirvāṇa.
Practicing alone on this, Mālukyaputra becomes an arhat. Master Cháng Bǎi draws the link to the three causes: even one no longer young, and without strong habituation from past lives, can accomplish the noble path by repeated practice in this life.
197. Section: What Is Inwardly Realized Begins — Marking
Further, by five marks, one should know that nirvāṇa is a dharma inwardly realized.
復次，由五種相，當知涅槃是內證法。
Further, by five marks, one should know that nirvāṇa is a dharma inwardly realized.
This opens what is inwardly realized (丑四內所證3), the fourth of the twelve topics, beginning with marking (寅一標).
198. Section: Listing
Namely, because it is apart from believing another, on through because it is apart from a view settled through examination and forbearance. One should know this as before.
謂離信故，乃至離見審察忍故。如前應知。
Namely, because it is apart from believing another, on through because it is apart from a view settled through examination and forbearance. One should know this as before.
This covers listing (寅二列). Per the 披尋記, this refers back to fascicle 90: being free from believing another, from a mode of delighting, from all-around discursive inquiry, from what arises from hearing, and from a view settled through examination and forbearance, because it is realized only by oneself, it is called what is inwardly realized.
Master Cháng Bǎi explains the five. With right view complete, one no longer believes the teachings of outsiders or delights in their ideas. With right reflection complete, one leaves behind inquiry that depends on words. What is accomplished is one's own direct experience, conjoined with non-discriminating wisdom, and so goes beyond the wisdom arising from hearing. It also goes beyond the acceptance reached through hearing, reflection, and proper examination, which is not yet enough, and is overcome when the noble fruit is realized.
199. Section: Explaining, Closing "What Is Inwardly Realized" Entirely
Namely, in this present life, inwardly, regarding the defilements born individually under the dominance of the internal and the external, one truly knows whether they exist or do not exist.
謂現法中，於內各別內外增上所生雜染，如實了知有及非有。
Namely, in this present life, inwardly, regarding the defilements born individually under the dominance of the internal and the external, one truly knows whether they exist or do not exist.
With this, explaining (寅三釋) closes entirely, closing what is inwardly realized (丑四內所證3: 標/列/釋), the fourth of the twelve topics, entirely. Master Cháng Bǎi explains that these are the defilements arising under the dominance of the six internal faculties and six external objects. If they are not yet permanently severed, one knows they exist; if already severed, one knows they do not exist.
A companion sūtra, which the lecture numbers 237, follows. The Buddha tells of a sūtra-teaching on the two realms of nirvāṇa by which bhikṣus go beyond faith, wish, hearing, reflection, and the acceptance of views, and truly declare that birth is ended. A bhikṣu who sees a form knows whether there is craving in him, and knows that there is none. Master Cháng Bǎi matches the five items to the five marks of the root text. He adds that this Dharma gate still begins from faith, wish, hearing, and reflection, and then goes beyond them into the true realization of nirvāṇa.
200. Section: Discussing Omniscience Begins — Marking and Listing the Causes Begins — The First Cause
Further, by three causes and conditions, the unsurpassed enlightenment of all buddhas is displayed. First, because of awakening to and understanding all objects;
復次，由三因緣，顯示諸佛無上菩提。一者、覺了一切境故；
Further, by three causes and conditions, the unsurpassed enlightenment of all buddhas is displayed. First, because of awakening to and understanding all objects;
This opens discussing omniscience (丑五辨一切智2), the fifth of the twelve topics, beginning with marking and listing the causes (寅一標列因緣). Per the 披尋記, this means that wisdom proceeds without obstruction in all realms, all matters, all classes, and all times, as the Bodhisattva Ground (fascicle 38) explains.
Master Cháng Bǎi takes all realms as the three realms and the worlds of beings and of their container; all matters as the conditioned and the unconditioned; all classes as their differences of own-mark, common mark, cause and result, and good and bad; and all times as the past, present, and future.
201. Section: The Second and Third Causes, Closing "Marking and Listing the Causes" Entirely
second, because of awakening to and understanding the real matter of what exists and what does not exist; third, because of awakening to and understanding all dharmas of the two classes, defiled and pure.
二者、覺了有及非有如實事故；三者、覺了染淨二品一切法故。
second, because of awakening to and understanding the real matter of what exists and what does not exist; third, because of awakening to and understanding all dharmas of the two classes, defiled and pure.
With this, marking and listing the causes (寅一標列因緣) closes entirely. Master Cháng Bǎi explains the second cause: the formations of the aggregates and dependent origination exist as an illusion does, and this is known as existing; within them there is no real self or dharma, and this is known as not existing. The third cause is knowing all causes and results of the two classes.
202. Section: Bringing Forth the Questions of Others, Closing "Discussing Omniscience" Entirely
Therefore others ask the World-Honored One about these three points.
是故他於如是三處，請問世尊。
Therefore others ask the World-Honored One about these three points.
With this, bringing forth the questions of others (寅二出他請問) closes entirely, closing discussing omniscience (丑五辨一切智2: 標列因緣/出他請問), the fifth of the twelve topics, entirely. Master Cháng Bǎi explains that others ask the Buddha about all objects, about what exists and what does not, and about what is defiled and what is pure.
The lecture gives a run of companion sūtras that it numbers from 238. In the first the Buddha teaches that severing desire for the eye and the other faculties is like cutting off the crown of a palm tree, so that no new shoot will grow. In the second, wherever the eye and the other faculties arise and abide, suffering, illness, and old age and death arise with them. Three more, numbered 243 to 245, teach that the eye and the other faculties are impermanent, suffering, and not self: were they permanent, pleasant, or self, they would not suffer oppression, and one could command them to be thus or not thus. The same is taught of the external bases.
Three further sūtras, numbered 246 to 248, match the three points. The brahmin Jānuśroṇi (生聞婆羅門) asks what "all" is, and the Buddha answers: the twelve bases. Whoever would set this aside and declare another "all" has only empty words, for this is not within that person's range. This answers to awakening to all objects. Asked what "all that exists" is, the Buddha answers with the faculties, objects, consciousnesses, contacts, and feelings. This answers to awakening to what exists and what does not. Asked what "all dharmas" are, he answers the same, which answers to awakening to all dharmas, defiled and pure. Nine more, numbered 249 to 257, ask the same three questions and are not given.
203. Section: Marks Begins — Bringing Forth Conditioned Dharmas
Further, when conditioned dharmas proceed together, they confuse the mind and can cause wrong grasping and discrimination toward their marks.
復次，諸有為法俱有轉時，令心迷亂，能令於相邪取分別。
Further, when conditioned dharmas proceed together, they confuse the mind and can cause wrong grasping and discrimination toward their marks.
This opens marks (相), the sixth of the twelve topics of the fourth particular verse (多住等攝), beginning with bringing forth conditioned dharmas (出有為法). Per the 披尋記, the confusion is as the World-Honored One said: form is like a mass of foam, feeling like a floating bubble, perception like a mirage, formations like a plantain, and consciousness like a magician's illusion.
Master Cháng Bǎi explains each likeness. The foam is suddenly abundant and suddenly gone; the bubble rises and vanishes at once; the mirage seen over a hot plain looks like water and has none; the plantain's trunk is hollow; and the magician's elephants and horses, conjured from grass and leaves, look real and are not. Not knowing this, worldly people are confused by these marks and go on chasing and acting.
204. Section: Revealing Them to the Disciples, Closing "Bringing Forth Conditioned Dharmas" Entirely
Therefore the Tathāgata analyzes and reveals them for his disciples, causing them to enter with certainty into those marks.
是故如來，為諸弟子分別開示，令於彼相決定悟入。
Therefore the Tathāgata analyzes and reveals them for his disciples, causing them to enter with certainty into those marks.
With this, bringing forth conditioned dharmas (寅一出有為法) closes entirely. Master Cháng Bǎi explains that the Buddha skillfully sorts these dharmas by category, so that his disciples can enter with certainty into their true mark of impermanence, suffering, emptiness, and non-self.
205. Section: Explaining the Causing to Understand, Closing "Marks" Entirely
It is in order that they may know the true mark, in order that they not be deceived with regard to themselves, and in order that, before others, they may rightly declare it, at ease and without fear.
為欲了知真實相故，又為於自無欺誑故，又為於他坦然無畏正記別故。
It is in order that they may know the true mark, in order that they not be deceived with regard to themselves, and in order that, before others, they may rightly declare it, at ease and without fear.
With this, explaining the causing to understand (寅二釋令悟入) closes entirely, closing marks (丑六相2: 出有為法/釋令悟入) entirely. Master Cháng Bǎi explains the three purposes: to know that no dharma can be found, which is their true mark; not to be deceived by any illusory mark; and, having experienced this personally, to teach before others without fear.
A companion sūtra follows. A monk at Śrāvastī asks the Buddha, base by base, what each of the twelve sense-bases is, since he had spoken of them only in brief. The eye and the other four physical faculties are clear form derived from the four great elements, invisible and obstructive. The mental faculty is mind, thought, and consciousness, invisible and unobstructive. Form is derived from the four elements, visible and obstructive; sound, smell, and taste are invisible and obstructive; touch is the four elements and what they derive, invisible and obstructive; and the dharma base, not included in the other eleven, is invisible and unobstructive. Master Cháng Bǎi adds that this sūtra treats only own-marks, and that the common marks may be read in the earlier sūtras.
206. Section: Abandoning What Is Trained In Begins — Bringing Forth the Establishments: Longing for Objects
Further, as for renunciants' abandoning what they have trained in, one should know that it is established on the dominant power of longing for objects.
復次，諸出家者，棄捨所學增上力故，當知安立顧戀境界。
Further, as for renunciants' abandoning what they have trained in, one should know that it is established on the dominant power of longing for objects.
This opens abandoning what is trained in (捨所學), the seventh topic, on the causes by which those who have gone forth give up their training, beginning with bringing forth the establishments (出安立). Per the 披尋記, among the five hindrances (五拘礙), longing for one's body and longing for desires are called longing for objects.
Master Cháng Bǎi explains that the mind settles in fond remembrance of forms, sounds, smells, tastes, and touches, and by that dominant power the renunciant gives up the training in precepts, concentration, and wisdom. He cites the five hindrances from the Grounds with Application and Sustained Thought, fascicle 8: longing for one's body, longing for desires, delight in mixed company, lacking the accordant teaching, and being content with a small good. Here only the first two are meant.
207. Section: Bringing Forth the Establishments: Violating Śīla, Closing "Bringing Forth the Establishments" Entirely
Further, as for renunciants' violating śīla through dominant power, one should know that there is established the turning away from the renunciant's precepts and entering into what belongs to one who has not gone forth, the stump of the mind, and concealment.
又出家者，毀犯尸羅增上力故，當知安立未出家者棄背趣入心株覆事。
Further, as for renunciants' violating śīla through dominant power, one should know that there is established the turning away from the renunciant's precepts and entering into what belongs to one who has not gone forth, the stump of the mind, and concealment.
With this, bringing forth the establishments (寅一出安立) closes entirely. Master Cháng Bǎi explains that by the dominant power of violating the precepts one turns away from what a renunciant should keep and, within, enters into the matters of desire from before going forth. Greed, ill will, and delusion arise like stumps obstructing the sowing of a rice field, and the concealment of one's own faults follows.
208. Section: Explaining the Causes and Conditions
It is because of being far from shame and conscience, and because of wholly relishing.
遠離慚愧故，一向愛味故。
It is because of being far from shame and conscience, and because of wholly relishing.
This covers explaining the causes and conditions (寅二釋因緣). Per the 披尋記, these two explain, in order, the two establishments just stated. Master Cháng Bǎi explains that having no sense of shame goes with longing for objects, and relishing past objects of desire goes with turning away from the precepts and entering into the matters of desire, and hence with violating them.
209. Section: Explaining the Harder Points Begins — Distinguishing Individually Begins — Named Utmost Relishing
If one firmly grasps at an object condition, one should know that this is called utmost relishing.
若堅執取所緣境界，當知彼名最極愛味。
If one firmly grasps at an object condition, one should know that this is called utmost relishing.
This opens explaining the harder points (寅三隨難釋2), beginning with distinguishing individually (卯一別辨3) and the name utmost relishing (辰一名極愛味): firmly grasping forms, sounds, smells, tastes, and touches is very great greed.
210. Section: A Stump of the Mind
By this cause and condition, in the cultivation of superior-grade wholesome actions, it is a stump of the mind, which means being untamed and without capacity.
由是因緣，於修上品諸善業中，為心株杌，是不調柔無堪能義。
By this cause and condition, in the cultivation of superior-grade wholesome actions, it is a stump of the mind, which means being untamed and without capacity.
This covers a stump of the mind (辰二為心株杌). Relishing objects of desire is a great obstruction to the wholesome action of superior-grade calm-abiding and insight. Master Cháng Bǎi cites the Grounds with Application and Sustained Thought, fascicle 8: what ruins a good field of crops is called a stump. Roots and trunks left standing in a field keep it from being plowed, and in the same way growing affliction ruins a good field of merit.
He adds the Compendium of Synonyms, fascicle 84: because it can turn into a superior-grade continuity and can leave body and mind without capacity, it is called a stump, like salt land that cannot be planted; and fascicle 89: bound by the entanglements of greed, ill will, and delusion, or by their latent tendencies, the mind is untamed and darkened, and brings loss to the attainment of one's own aim. The 雜集論 names greed, ill will, and delusion as the three stumps.
211. Section: Concealing the Evil Done, Closing "Distinguishing Individually" Entirely
Further, by the dominant power of this very thing, one engages in misconduct. Inwardly harboring the hiding of the many evils one has done, one therefore gives rise to concealment.
又即由此增上力故，行諸惡行。內懷隱匿所造眾惡，故生其覆。
Further, by the dominant power of this very thing, one engages in misconduct. Inwardly harboring the hiding of the many evils one has done, one therefore gives rise to concealment.
With this, concealing the evil done (辰三覆所造惡) closes entirely, closing distinguishing individually (卯一別辨3: 名極愛味/為心株杌/覆所造惡) entirely. Master Cháng Bǎi explains that by the dominant power of the stump, with greed, ill will, and delusion in the mind, one commits misdeeds and then thinks to hide the offenses so committed.
212. Section: Gathering in Brief, Closing "Explaining the Harder Points" and "Abandoning What Is Trained In" Entirely
All of this, gathered in brief into one, is called the matter of utmost relishing of objects, the stump of the mind, and concealment.
如是一切略攝為一，說名於境最極愛味心株覆事。
All of this, gathered in brief into one, is called the matter of utmost relishing of objects, the stump of the mind, and concealment.
With this, gathering in brief (卯二略攝) closes entirely, closing explaining the harder points (寅三隨難釋2: 別辨/略攝) entirely, closing abandoning what is trained in (丑七捨所學3: 出安立/釋因緣/隨難釋) entirely. Master Cháng Bǎi explains that renunciants give up their training and violate śīla because of very great relishing of objects, great obstruction within, and the concealing of faults.
Short companion sūtras follow, each spoken at Śrāvastī and each naming one set of six: the internal bases, the external bases, and the bodies of consciousness, contact, feeling, perception, volition, and craving. Master Cháng Bǎi reports Master Yìnshùn's finding that these eight belong with the eight distinctions in fascicle 89, and reads them here because they can be joined to the two sūtras that follow and are short.
Those two correspond directly to this section. One names six recollections, of forms through dharmas; here the recollection of dharmas means worldly dharmas, which weaken the mind of the path, and this matches longing for objects. The other names six coverings: contaminated forms through dharmas are grasped and cover the mind. Monks with such contaminants who grasp at them and hide their afflictions and offenses in private come to abandon the training, which matches the passage on utmost relishing, the stump, and concealment.
213. Section: Action and the Rest Begins — Birth Depending on Action Begins — The Sequence of Birth Begins — The Principle of Forward Order
Further, a practitioner who does not guard the faculties, because of delighting in hearing what is not the true Dharma, gives rise to defiled attention produced by contact of ignorance. By the dominant power of this very attention, one does not truly know all the dangers in the arising of the sense-bases in a future life. Because one does not truly know those dangers, one gives rise to seeking. Because one seeks that, one creates and increases the action corresponding to it. Because one creates and increases the corresponding action, the six sense-bases arise in a future life. This is called the principle of forward order.
復次，若於諸根無護行者，由樂聽聞不正法故，便生無明觸所生起染汙作意；即此作意增上力故，於當來世諸處生起所有過患不如實知；不如實知彼過患故，便起希求；希求彼故，造作增長彼相應業；造作增長相應業故，於當來世六處生起。如是名為順次道理。
Further, a practitioner who does not guard the faculties, because of delighting in hearing what is not the true Dharma, gives rise to defiled attention produced by contact of ignorance. By the dominant power of this very attention, one does not truly know all the dangers in the arising of the sense-bases in a future life. Because one does not truly know those dangers, one gives rise to seeking. Because one seeks that, one creates and increases the action corresponding to it. Because one creates and increases the corresponding action, the six sense-bases arise in a future life. This is called the principle of forward order.
This opens action and the rest (丑八業等2), the eighth topic, beginning with birth depending on action (寅一依業故生2), the sequence of birth (卯一生次第2), and the principle of forward order (辰一順次道理). Master Cháng Bǎi takes the chain in turn: without the restraint of the faculties, one gives rise to defiled, improper attention toward objects. By its power one cannot see the dangers in the internal and external sense-bases of a future life, and so one longs for them, seeking a pleasant result, creates the action that corresponds to it, and the sense-bases arise in the next life.
214. Section: The Principle of Reverse Order, Closing "The Sequence of Birth" Entirely
As for reverse order: those six sense-bases have action as their cause; action has craving as its cause; craving in turn has that ignorance as its cause; ignorance in turn has attention not in accord with the right principle as its cause; and improper attention in turn has contact of ignorance as its cause.
逆次第者，謂彼六處以業為因，業愛為因，愛復用彼無明為因，無明復用不如正理作意為因，不正作意復用無明觸為其因。
As for reverse order: those six sense-bases have action as their cause; action has craving as its cause; craving in turn has that ignorance as its cause; ignorance in turn has attention not in accord with the right principle as its cause; and improper attention in turn has contact of ignorance as its cause.
With this, the principle of reverse order (辰二逆次道理) closes entirely, closing the sequence of birth (卯一生次第2: 順次/逆次) entirely. Master Cháng Bǎi traces back from the result: the result comes from action, action from affliction, of which craving is chief, affliction from improper attention, and improper attention from contact of ignorance.
He cites the Grounds with Application and Sustained Thought, fascicle 10, which asks why, if ignorance has improper attention as its cause, the teaching of dependent origination does not state it first. The answer is that attention is only a cause of non-severance and not a cause of defilement; the teaching is given by way of the causes of defilement. Ignorance is defiled in its own nature; improper attention is not, and so cannot defile ignorance, but is itself defiled by the power of ignorance. Hence the text here says that improper attention has contact of ignorance as its cause.
215. Section: The Distinctions of Cause Begins — Citing Action
Further, within this, action done earlier is the cause of the six sense-bases experienced in this present life; action done in this present life is the condition of the six sense-bases experienced in the next birth, or the support of the six sense-bases experienced later.
又於此中，先所造業，是現法受六處之因；現法造業，是次生受六處之緣，或是後受六處由藉。
Further, within this, action done earlier is the cause of the six sense-bases experienced in this present life; action done in this present life is the condition of the six sense-bases experienced in the next birth, or the support of the six sense-bases experienced later.
This opens the distinctions of cause (卯二因差別2), beginning with citing action (辰一舉業). Master Cháng Bǎi explains that this distinguishes the three times. Whether one's present faculties are strong and excellent or ugly and inferior, past action brought them about. Action done now, relying on the sense-bases, is the condition of those of the next life, and, as action to be experienced later, the support of those of still later lives.
216. Section: By Extension to the Rest, Closing "Birth Depending on Action" Entirely
As for craving and the rest, and action and the rest, one should know it is likewise, as is fitting.
愛等、業等，隨其所應，當知亦爾。
As for craving and the rest, and action and the rest, one should know it is likewise, as is fitting.
With this, by extension to the rest (辰二例餘) closes entirely, closing the distinctions of cause (卯二因差別2: 舉業/例餘) entirely, closing birth depending on action (寅一依業故生2: 生次第/因差別) entirely. Per the 披尋記, it was said above that the six sense-bases have action as their cause, with two distinct times, action done earlier and action done now. In the same way, craving in relation to action, and so on through contact of ignorance in relation to improper attention, are causes in sequence and also have two distinct times.
217. Section: Going According to Action Begins — Marking and Sifting
Further, by two causes and conditions, later existence arises: first, action for later existence; second, craving for later existence. Yet it is only said that sentient beings go according to action; it is not said that they go according to craving.
復次，由二因緣，後有生起。一、後有業，二、後有愛。而但說言諸有情類隨業而行，不言隨愛。
Further, by two causes and conditions, later existence arises: first, action for later existence; second, craving for later existence. Yet it is only said that sentient beings go according to action; it is not said that they go according to craving.
This opens going according to action (寅二隨業而行3), beginning with marking and sifting (卯一標簡). Master Cháng Bǎi explains that the first is action able to bring about later existence, and the second is craving for one's own body and for objects in a coming life.
218. Section: Explaining the Reason Begins — Marking and Listing the Three Cravings
Why is this? Briefly there are three cravings: first, craving for desire; second, craving for form; third, craving for the formless.
何以故？略有三愛。一者、欲愛，二者、色愛，三、無色愛。
Why is this? Briefly there are three cravings: first, craving for desire; second, craving for form; third, craving for the formless.
This opens explaining the reason (卯二釋由2), beginning with marking and listing the three cravings (辰一標列三愛). Master Cháng Bǎi explains these as the defiled longing for the five desires of beings in the desire realm, for the concentrations of the form realm, and for the concentrations of the formless realm.
219. Section: Explaining Why Birth Is Not Determined Begins — Craving for Desire Begins — Regarding Birth in the Evil Destinies Begins — Marking the Incapacity
Among these, craving for desire, which is unwholesome, though it has ripening, can never give the ripening of the evil destinies if one does not give rise to evil, unwholesome action.
此中欲愛是不善者，雖有異熟，然若不起惡不善業，終不能與惡趣異熟。
Among these, craving for desire, which is unwholesome, though it has ripening, can never give the ripening of the evil destinies if one does not give rise to evil, unwholesome action.
This opens explaining why birth is not determined (辰二釋不定生2), that is, why craving without action does not settle one's birth, beginning with craving for desire (巳一欲愛2), regarding birth in the evil destinies (午一望生惡趣2), and marking the incapacity (未一標無能). Per the 披尋記, "has ripening" means that craving for desire, being unwholesome, is dominant and has power; the meaning is as stated in the determination of the Ground of Wisdom Born of Reflection.
Master Cháng Bǎi cites that passage, fascicle 66: briefly, dharmas with ripening are the contaminants and the contaminated, when they have power, are unimpaired, and are not yet exhausted in experience. Craving alone does not send one to the three evil destinies. Whether the destination is good or evil depends on the action it prompts, so craving is not the direct proximate cause of a result.
220. Section: Explaining How It Becomes a Condition Begins — Clarifying Its Dominance
When craving of the desire realm gives rise to seeking toward feelings produced by contact of ignorance, it gives rise to greed toward agreeable objects, to ill will toward hateful objects, and to delusion toward bewildering objects. By the dominant power of these three, one performs unwholesome action; because of this action, one is born in the evil destinies.
若欲界愛，於無明觸所生諸受起希求時，於可愛境發生貪欲，於可憎境發生瞋恚，於可迷境發生愚癡。由此三種增上力故，行不善業；由此業故，生諸惡趣。
When craving of the desire realm gives rise to seeking toward feelings produced by contact of ignorance, it gives rise to greed toward agreeable objects, to ill will toward hateful objects, and to delusion toward bewildering objects. By the dominant power of these three, one performs unwholesome action; because of this action, one is born in the evil destinies.
This opens explaining how it becomes a condition (未二釋為緣2), beginning with clarifying its dominance (申一明增上). Master Cháng Bǎi takes the bewildering objects as those of neither-suffering-nor-pleasure feeling, and the unwholesome action as the ten unwholesome actions.
221. Section: Concluding It as Assisting Companion, Closing "Regarding Birth in the Evil Destinies" Entirely
One does not definitely fall into the evil destinies merely through those entanglements of greed, ill will, and delusion. Yet this very craving can serve as an assisting companion when the ripening of the action done comes to arise.
非但由彼貪瞋癡纏定墮惡趣。然即此愛，於所造業異熟生時，能為助伴。
One does not definitely fall into the evil destinies merely through those entanglements of greed, ill will, and delusion. Yet this very craving can serve as an assisting companion when the ripening of the action done comes to arise.
With this, concluding it as assisting companion (申二結助伴) closes entirely, closing regarding birth in the evil destinies (午一望生惡趣2: 標無能/釋為緣) entirely. Master Cháng Bǎi explains that the manifest activity of these afflictions does not by itself send one to the three evil destinies. Yet when the ripening is about to arise, craving moistens the seeds of consciousness, name-and-form, the six sense-bases, contact, and feeling planted by earlier formations and turns them into existence. Craving moistens birth, and so it is a necessary assisting companion when the next round of results arises.
222. Section: Regarding Birth in the Good Destinies Begins — Clarifying Its Dominance
Further, by the dominant power of seeking agreeable objects, one cultivates wholesome conduct, the actions of body, speech, and mind; with this as cause, one attains birth in the good destinies.
又由希求可愛境界增上力故，修行善行身語意業；由此為因，得生善趣。
Further, by the dominant power of seeking agreeable objects, one cultivates wholesome conduct, the actions of body, speech, and mind; with this as cause, one attains birth in the good destinies.
This opens regarding birth in the good destinies (午二望生善趣2), beginning with clarifying its dominance (未一明增上). Master Cháng Bǎi explains that this strong defiled seeking can move a being to giving, keeping precepts, and cultivating concentration, the meritorious and the immovable practices that bring birth among humans and gods. The contrast with the preceding passage is exact: both have craving, and the outcome depends on the action done. One who attains the concentrations of the form or formless realm through craving for concentration is born there.
223. Section: Explaining That It Is Not the Cause, Closing "Craving for Desire" Entirely
Here, agreeable ripened results should take only action as the cause that draws them forth, not craving, which is defiled in nature.
此中可愛諸異熟果，但應用業為引生因，非染性愛。
Here, agreeable ripened results should take only action as the cause that draws them forth, not craving, which is defiled in nature.
With this, explaining that it is not the cause (未二釋非因) closes entirely, closing regarding birth in the good destinies (午二望生善趣2: 明增上/釋非因) entirely, closing craving for desire (巳一欲愛2: 望生惡趣/望生善趣) entirely. Master Cháng Bǎi explains that the same holds for both destinies: craving is not the direct cause.
224. Section: Craving for Form and the Formless Begins — Marking Its Nature
Further, this craving, when bound to form and the formless, though not unwholesome, is nevertheless defiled, and none of it has a ripened result. Further, it is precisely this craving for form and the formless that is called craving for existence.
又若此愛，色無色繫雖非不善，然是染汙，一切皆非有異熟果。又即由此色無色愛，名有愛者。
Further, this craving, when bound to form and the formless, though not unwholesome, is nevertheless defiled, and none of it has a ripened result. Further, it is precisely this craving for form and the formless that is called craving for existence.
This opens craving for form and the formless (巳二色無色愛3), beginning with marking its nature (午一標體性). Master Cháng Bǎi explains that it is defiled, being conjoined with the obscured-neutral. Its afflictive force is not as strong as that of craving for desire, which is able to drive a being to act and take a result, and so, in comparison, it is said to have no ripened result. At birth in the two upper realms it serves as an assisting condition, and so it too receives the name craving for existence, here meaning craving for the concentrations of those realms.
He sums up: action is the main cause of later existence and craving its assisting companion. Unless one acts, craving for desire does not bring the ripening of the evil destinies, and seeking agreeable objects does not bring birth in the good destinies. Hence the sūtras speak of going according to action and not according to craving.
225. Section: Clarifying the Action Created
Such a person, because of hearing the true Dharma, observes in the desire realm the mark of coarseness and baseness, realizes feelings conjoined with worldly proper attention produced by illuminated contact, subdues the greed, ill will, delusion, and the rest of the desire realm, and creates wholesome contaminated action accomplished by cultivation.
彼由聽聞正法因故，於其欲界觀麤鄙相，證得明觸所生世間如理作意相應諸受，調伏欲界貪瞋癡等，造修所成善有漏業。
Such a person, because of hearing the true Dharma, observes in the desire realm the mark of coarseness and baseness, realizes feelings conjoined with worldly proper attention produced by illuminated contact, subdues the greed, ill will, delusion, and the rest of the desire realm, and creates wholesome contaminated action accomplished by cultivation.
This covers clarifying the action created (午二明造業). Master Cháng Bǎi explains that illuminated contact here is contaminated and conjoined with hearing, reflection, and cultivation. By it one subdues the afflictions of the desire realm and, freed from desire there, cultivates immovable action, which is wholesome and contaminated.
226. Section: Concluding It as Assisting Companion, Closing "Explaining Why Birth Is Not Determined" and "Explaining the Reason" Entirely
Because one creates that action here, one will attain birth there, and not because of that craving, which is defiled in nature. Yet this very craving can serve as an assisting companion when the ripening of the action done comes to arise.
由於此間造彼業故，當得生彼，不由於彼染汙性愛。然即此愛，於所造業異熟生時，能為助伴。
Because one creates that action here, one will attain birth there, and not because of that craving, which is defiled in nature. Yet this very craving can serve as an assisting companion when the ripening of the action done comes to arise.
With this, concluding it as assisting companion (午三結助伴) closes entirely, closing craving for form and the formless (巳二色無色愛3: 標體性/明造業/結助伴) entirely, closing explaining why birth is not determined (辰二釋不定生2: 欲愛/色無色愛) entirely, closing explaining the reason (卯二釋由2: 標列三愛/釋不定生) entirely. Master Cháng Bǎi explains that one who cultivates the concentrations of form and the formless in the desire realm is born in those heavens at the end of this life. The cause of that birth is the immovable action, and craving is a necessary companion when the result comes.
227. Section: Stating the Conclusion, Closing "Going According to Action" and "Action and the Rest" Entirely
Therefore it is only said that sentient beings go according to action; it is not said that they go according to craving.
是故但說諸有情類隨業而行，不言隨愛。
Therefore it is only said that sentient beings go according to action; it is not said that they go according to craving.
With this, stating the conclusion (卯三結說) closes entirely, closing going according to action (寅二隨業而行3: 標簡/釋由/結說) entirely, closing action and the rest (丑八業等2: 依業故生/隨業而行) entirely. Master Cháng Bǎi explains that action is the main, direct, proximate cause of a result, while craving helps it along.
Companion sūtras follow. In the first, the Buddha teaches monks to remove craving for the eye by right mindfulness of impermanence: the past and future eye are impermanent, and how much more the present eye. A learned noble disciple so observing does not long for the past eye or delight in the future eye, and becomes disenchanted with the present eye, heading toward nirvāṇa. Three more replace impermanent with suffering, empty, and non-self, and four more apply the same to the external sense-bases.
The last is the Discourse on Dharmas with Cause, Condition, and Bondage (有因有緣有縛法經), taught at Kammāsadhamma among the Kurus. The eye has action as its cause, condition, and bondage; action has craving; craving has ignorance; ignorance has improper thought; and improper thought arises in dependence on eye and form, born of delusion. Delusion is ignorance, the delusion that seeks desire is craving, and what craving does is action. Master Cháng Bǎi observes that improper thought and ignorance are mutually cause and result, and that this briefly sets out affliction, action, and suffering.
228. Section: Emptiness Begins — Emptiness in Conventional Truth Begins — Marking the Statement Begins — Citing the Result and the Experiencer
Further, in external things, by the dominant power of worldly provisional names, it is also said that there is a result and there is one who experiences it. At times these are empty, as is presently found in the world; at times they are not empty.
復次，於外事中，世間假名增上力故，亦說有果及有受者。彼或時空，世現可得；或時不空。
Further, in external things, by the dominant power of worldly provisional names, it is also said that there is a result and there is one who experiences it. At times these are empty, as is presently found in the world; at times they are not empty.
This opens emptiness (丑九空2), the ninth topic, beginning with emptiness in conventional truth (寅一世俗諦空2), marking the statement (卯一標說2), and citing the result and the experiencer (辰一舉果受者). Master Cháng Bǎi explains that external things are the requisites of life, the mountains and rivers, and the earth. By provisional naming they are called the dominant result of the shared action of sentient beings, who together make use of them, and so there is said to be a result and one who experiences it. In the aeons of destruction and emptiness the world is gone and is called empty; in the aeons of formation and abiding it appears again and is not empty.
229. Section: By Extension to the Cause and the Agent
As with the result and the experiencer, one should know it is likewise with the cause and the agent.
如果受者，因與作者，當知亦爾。
As with the result and the experiencer, one should know it is likewise with the cause and the agent.
This covers by extension to the cause and the agent (辰二例因作者), closing marking the statement (卯一標說2: 舉果受者/例因作者) entirely. Master Cháng Bǎi explains that, again by provisional naming, the shared action sentient beings create is called the cause of the world's formation and decay, and sentient beings are called its agents.
230. Section: Concluding the Name, Closing "Emptiness in Conventional Truth" Entirely
This is called emptiness in conventional truth, not ultimate emptiness.
如是名為世俗諦空，非勝義空。
This is called emptiness in conventional truth, not ultimate emptiness.
With this, concluding the name (卯二結名) closes entirely, closing emptiness in conventional truth (寅一世俗諦空2: 標說/結名) entirely. Per the 披尋記, the outer container world is called external things. It is brought about by the shared action of sentient beings and is what they experience, and in this sense there is said to be a result and one who experiences it. It is at times empty and at times not empty because the action that brings it about is either decaying or forming and manifesting.
Master Cháng Bǎi adds that calling the world empty when it perishes is only a provisional name, a discrimination in the mind, and not the ultimate emptiness that the noble ones know through direct realization.
231. Section: Emptiness in Ultimate Truth Begins — Briefly Marking the Meaning
If it is said that at all times all formations are only cause and result, with no experiencer or agent at all, one should know that this is called emptiness in ultimate truth.
若說恆時一切諸行唯有因果，都無受者及與作者，當知是名勝義諦空。
If it is said that at all times all formations are only cause and result, with no experiencer or agent at all, one should know that this is called emptiness in ultimate truth.
This opens emptiness in ultimate truth (寅二勝義諦空3), the true meaning that is the object of the noble ones' excellent wisdom, beginning with briefly marking the meaning (卯一略標義). Master Cháng Bǎi explains that all formations, inner and outer, are only the appearance of cause and result, with no one who receives results and no one who creates action. Speaking of an experiencer by way of the result and an agent by way of the cause, at times empty and at times not, is the conventional statement given above.
232. Section: Expanding the Seven Kinds Begins — Marking and Listing
One should know that this emptiness is further of seven kinds: first, emptiness of the later limit; second, emptiness of the earlier limit; third, emptiness of the middle limit; fourth, emptiness of permanence; fifth, emptiness of self; sixth, emptiness of an experiencer; seventh, emptiness of an agent.
應知此空，復有七種。一、後際空，二、前際空，三、中際空，四、常空，五、我空，六、受者空，七、作者空。
One should know that this emptiness is further of seven kinds: first, emptiness of the later limit; second, emptiness of the earlier limit; third, emptiness of the middle limit; fourth, emptiness of permanence; fifth, emptiness of self; sixth, emptiness of an experiencer; seventh, emptiness of an agent.
This opens expanding the seven kinds (卯二廣七種2), beginning with marking and listing (辰一標列).
233. Section: Explaining in Sequence Begins — Emptiness of the Later Limit Begins — Refuting the Real Existence of the Future
One should know that here, there are no formations established in the future as a really existing heap of formations with an own-nature, from which formations come when they arise. If this were so, they should not arise, because the own-nature of formations would already really exist in the future.
當知此中，無有諸行於未來世實有行聚自性安立，諸行生時從彼而來。若有是事，彼不應生，於未來世諸行自性已實有故。
One should know that here, there are no formations established in the future as a really existing heap of formations with an own-nature, from which formations come when they arise. If this were so, they should not arise, because the own-nature of formations would already really exist in the future.
This opens explaining in sequence (辰二隨釋4), beginning with emptiness of the later limit (巳一後際空2) and its explanation (午一釋2), refuting the real existence of the future (未一斥未來實有). Master Cháng Bǎi explains that the later limit is the future, whose dharmas cannot be found and so are called empty. The passage refutes those who hold that the future really exists: what already exists there has no need to arise, so it cannot be said to come from the future into the present.
234. Section: Questioning How Impermanence Is Found, Closing the Explanation
Further, there should be no impermanence to be found. Since it is found, one should know therefore that when formations arise, they come from nowhere; formerly absent, they now exist.
又不應有無常可得。既有可得，是故當知，諸行生時無所從來，本無今有。
Further, there should be no impermanence to be found. Since it is found, one should know therefore that when formations arise, they come from nowhere; formerly absent, they now exist.
With this, questioning how impermanence is found (未二詰無常可得) closes entirely, closing this explanation (午一釋2: 斥未來實有/詰無常可得) entirely. Master Cháng Bǎi explains that this does not deny impermanence. The opponent holds that the future really exists and is yet impermanent, appearing when conditions come; but what has a real substance should not be impermanent. The right meaning is that all formations were formerly absent and exist now because conditions have come together.
235. Section: Concluding, Closing "Emptiness of the Later Limit" Entirely
This is called emptiness of the later limit.
是名後際空。
This is called emptiness of the later limit.
With this, the conclusion (午二結) closes entirely, closing emptiness of the later limit (巳一後際空2: 釋/結) entirely.
236. Section: Emptiness of the Earlier Limit Begins — Refuting the Real Existence of the Past
Further, there are no formations in the past established as a real heap of formations with an own-nature, to which formations that have already arisen and ceased go and there accumulate and abide. If this were so, one should not designate formations as having cessation, because the own-nature of the past heap of formations would stand intact, permanently abiding.
又無諸行於過去世有實行聚自性安立，已生已滅諸行往彼積集而住。若有是事，不應施設諸行有滅，過去行聚自性儼然常安住故。
Further, there are no formations in the past established as a real heap of formations with an own-nature, to which formations that have already arisen and ceased go and there accumulate and abide. If this were so, one should not designate formations as having cessation, because the own-nature of the past heap of formations would stand intact, permanently abiding.
This opens emptiness of the earlier limit (巳二前際空2) and its explanation (午一釋2), beginning with refuting the real existence of the past (未一斥過去實有). Master Cháng Bǎi explains that formations already arisen and ceased no longer exist and do not accumulate anywhere. If past formations still existed with an intact own-nature, they could not be called ceased.
237. Section: Questioning How Impermanence Is Known, Closing the Explanation
If there were no cessation, their impermanence should not be knowable. Since it is knowable, therefore formations, at the moment of ceasing, go nowhere at all to accumulate and abide; having existed, they scatter and cease, perishing of themselves without depending on any further cause.
若無有滅，彼無常性應不可知。既有可知，是故諸行於正滅時，都無所往積集而住，有已散滅，不待餘因自然滅壞。
If there were no cessation, their impermanence should not be knowable. Since it is knowable, therefore formations, at the moment of ceasing, go nowhere at all to accumulate and abide; having existed, they scatter and cease, perishing of themselves without depending on any further cause.
With this, questioning how impermanence is known (未二詰無常可知) closes entirely, closing this explanation (午一釋2: 斥過去實有/詰無常可知) entirely. Master Cháng Bǎi cites the Abhidharmakośa, fascicle 13: the cessation of conditioned dharmas does not depend on a cause, since what depends on a cause is a result and cessation, being absence, is no result; thus a dharma ceases as soon as it arises. He also cites the Ground of Wisdom Born of Reflection, fascicle 16: dharmas arise because of many conditions, and having arisen they cease of themselves.
238. Section: Concluding, Closing "Emptiness of the Earlier Limit" Entirely
This is called emptiness of the earlier limit.
是名前際空。
This is called emptiness of the earlier limit.
With this, the conclusion (午二結) closes entirely, closing emptiness of the earlier limit (巳二前際空2: 釋/結) entirely. Master Cháng Bǎi explains that formations are impermanent, arise from the coming together of conditions, and cease of themselves, and so past formations can be known not to really exist.
239. Section: Emptiness of the Middle Limit, of Permanence, and of Self
Further, among formations arising and ceasing moment by moment, only formations are found for the moment; within them no other formation is found at all, nor is there any separate thing. This is called emptiness of the middle limit. One should know it is also emptiness of permanence and emptiness of self.
又於剎那生滅行中，唯有諸行暫時可得，其中都無餘行可得，亦無別物，是名中際空。當知亦是常空、我空。
Further, among formations arising and ceasing moment by moment, only formations are found for the moment; within them no other formation is found at all, nor is there any separate thing. This is called emptiness of the middle limit. One should know it is also emptiness of permanence and emptiness of self.
This covers emptiness of the middle limit, of permanence, and of self (巳三中際空常空我空). Per the 披尋記, only formations arising and ceasing moment by moment are found, and apart from these no formation that abides for a while is found, and hence emptiness of permanence; nor is any separate thing found, and hence emptiness of self. Master Cháng Bǎi takes the separate thing as a self, person, sentient being, or life-span, any ruling entity upon the formations.
240. Section: Emptiness of the Experiencer and of the Agent, Closing "Expanding the Seven Kinds" Entirely
Because there is no self, formations in the nature of results are empty of an experiencer, and formations of action in the nature of causes are empty of an agent. This is called the emptiness of both, the experiencer and the agent.
以無我故，果性諸行空無受者，因性業行空無作者，如是名為受者、作者二種皆空。
Because there is no self, formations in the nature of results are empty of an experiencer, and formations of action in the nature of causes are empty of an agent. This is called the emptiness of both, the experiencer and the agent.
With this, emptiness of the experiencer and of the agent (巳四受者空作者空) closes entirely, closing explaining in sequence (辰二隨釋4: 後際空/前際空/中際空常空我空/受者空作者空) entirely, closing expanding the seven kinds (卯二廣七種2: 標列/隨釋) entirely. Master Cháng Bǎi explains that action appears only through the coming together of causes and conditions, with no real, ruling doer behind it.
241. Section: Explaining the Principle Begins — Only Arising from Conditions
Because there is no agent or experiencer, there are only formations that cease in the earlier birth and only formations that arise in the later birth; among them there is no one at all who abandons the earlier birth or who takes up the later birth. Therefore it is said: only dharmas, arising from many conditions, can give rise to dharmas.
作者、受者無所有故，唯有諸行於前生滅，唯有諸行於後生生，於中都無捨前生者、取後生者。是故說言：唯有諸法從眾緣生，能生諸法。
Because there is no agent or experiencer, there are only formations that cease in the earlier birth and only formations that arise in the later birth; among them there is no one at all who abandons the earlier birth or who takes up the later birth. Therefore it is said: only dharmas, arising from many conditions, can give rise to dharmas.
This opens explaining the principle (卯三釋道理2), beginning with only arising from conditions (辰一唯緣生). Master Cháng Bǎi explains that formations arise and cease in the former life, and when causes and conditions are complete there is birth again in the later one, with no agent who discards the earlier life and no experiencer who takes the later formations of result. He cites the determination of the Grounds of the Five Consciousnesses and of Mind, fascicle 56, on what is called a dharma arisen from conditions: it has no ruler, no agent, and no experiencer, has no activity of its own, arises from causes, proceeds on many conditions, was formerly absent and now exists, and having existed scatters and ceases.
242. Section: Having No Real Activity, Closing "Emptiness" Entirely
Further, no dharma has any activity at all; there is not the least dharma that can give rise to the least dharma. Therefore it is said: because this exists, that exists; because this arises, that arises. Only within those dharmas of cause and result, in reliance on conventional truth, is activity provisionally established, and it is proclaimed that this dharma can give rise to that dharma.
又一切法都無作用，無有少法能生少法。是故說言：此有故彼有，此生故彼生。但唯於彼因果法中，依世俗諦，假立作用，宣說此法能生彼法。
Further, no dharma has any activity at all; there is not the least dharma that can give rise to the least dharma. Therefore it is said: because this exists, that exists; because this arises, that arises. Only within those dharmas of cause and result, in reliance on conventional truth, is activity provisionally established, and it is proclaimed that this dharma can give rise to that dharma.
With this, having no real activity (辰二無實用) closes entirely, closing explaining the principle (卯三釋道理2: 唯緣生/無實用) entirely, closing emptiness in ultimate truth (寅二勝義諦空3: 略標義/廣七種/釋道理) entirely, closing emptiness (丑九空2: 世俗諦空/勝義諦空) entirely. Master Cháng Bǎi explains that every dharma depends on conditions and none is accomplished alone. He cites the Ground of Wisdom Born of Reflection, fascicle 16: formations are momentary, and since they do not so much as abide, how much less do they have activity; speaking of their arising is what is called activity and agent.
The companion is the Discourse on Emptiness in the Ultimate Meaning (第一義空經), taught at Kammāsadhamma among the Kurus. When the eye arises it comes from nowhere, and when it ceases it goes nowhere; unreal, it arises, and having arisen it perishes. There is action and result but no agent; when these aggregates cease, other aggregates continue, apart from the conventional dharma. So too with the other faculties. Master Cháng Bǎi finds all seven emptinesses here. The conventional dharma is the statement of dependent origination in words: this exists, so that exists, and ignorance conditions formations on through the whole mass of suffering, with the same in reverse for cessation. Through this one enters the emptiness of the ultimate meaning.
243. Section: Following Along Begins — Toward Object Conditions Conducive to Joy
Further, by five marks, one goes along with object conditions conducive to joy: deep-hearted delight; grasping their marks not in accord with the right principle; giving rise to greed; much discursive thought and seeking by skillful means; and, because of this, broadly performing meritorious and non-meritorious practices.
復次，由五種相，於能順喜所緣境界隨順而行。深心喜樂，不如正理執取其相，發生貪欲，多起尋思方便求覓，因此廣行福非福行。
Further, by five marks, one goes along with object conditions conducive to joy: deep-hearted delight; grasping their marks not in accord with the right principle; giving rise to greed; much discursive thought and seeking by skillful means; and, because of this, broadly performing meritorious and non-meritorious practices.
This opens following along (丑十隨行2), the tenth topic, on how the mind goes along with its objects, beginning with object conditions conducive to joy (寅一於能順喜所緣). The 披尋記 numbers the five marks: deep-hearted delight is the first, grasping marks not in accord with the right principle the second, giving rise to greed the third, much discursive thought and seeking the fourth, and broadly performing meritorious and non-meritorious practices the fifth.
Master Cháng Bǎi follows the sequence: from delight in the object one grasps its pure and lovely mark, not knowing it to be impermanent, suffering, empty, and non-self. From this greed arises, and from greed the mind keeps devising ways to obtain what pleases it, and so does much that is good and much that is not.
244. Section: Toward Object Conditions Conducive to Sorrow and Equanimity Begins — Marking That It Is as Fitting
As with object conditions conducive to joy, one should know it is likewise, as is fitting, with object conditions conducive to sorrow and conducive to equanimity.
如能順喜所緣境界，順憂、順捨所緣境界，如其所應，當知亦爾。
As with object conditions conducive to joy, one should know it is likewise, as is fitting, with object conditions conducive to sorrow and conducive to equanimity.
This opens object conditions conducive to sorrow and equanimity (寅二於順憂捨所緣3), beginning with marking that it is as fitting (卯一標隨應). Master Cháng Bǎi explains that those conducive to joy go with greed, those conducive to sorrow with ill will, and those conducive to equanimity with delusion, and each has five marks.
245. Section: Explaining the Differences
The difference is this: in going along with object conditions conducive to sorrow, one has deep-hearted aversion and gives rise to ill will; in going along with object conditions conducive to equanimity, one has deep-hearted dullness and gives rise to delusion.
其差別者，於能順憂所緣境界隨順而行，深心厭惡，發生瞋恚。於能順捨所緣境界隨順而行，深心愚昧，發生愚癡。
The difference is this: in going along with object conditions conducive to sorrow, one has deep-hearted aversion and gives rise to ill will; in going along with object conditions conducive to equanimity, one has deep-hearted dullness and gives rise to delusion.
This covers explaining the differences (卯二釋差別). Master Cháng Bǎi sets out the five marks for each. With sorrow: deep aversion, grasping the bad and inferior mark, ill will, much thought on how to get away, and the practices that follow. With equanimity: neither greed nor ill will, but a heavy dullness that does not understand the object as unreal, non-self, and empty; then improper grasping, delusion, much seeking, and the practices that follow.
He cites the Compendium of Synonyms, fascicle 84: the deluded falsely add to what is not real. He also cites a sequence from a commentary on the 成唯識論: the deluded are first deluded about what should be known and so arise wrong practice; wrong practice inverts the mind; the inverted mind binds rebirth; rebirth completes the faculties; the faculties enjoy objects; enjoyment brings attached seeking; seeking feeds affliction; affliction brings forth action for later existence; and action brings about the results of the five destinies.
246. Section: By Extension to the Rest, Closing "Following Along" Entirely
The rest is as said before.
餘如前說。
The rest is as said before.
With this, by extension to the rest (卯三例餘說) closes entirely, closing object conditions conducive to sorrow and equanimity (寅二於順憂捨所緣3: 標隨應/釋差別/例餘說) entirely, closing following along (丑十隨行2: 於能順喜所緣/於順憂捨所緣) entirely. Per the 披尋記, the rest means, as said before, grasping marks not in accord with the right principle, much discursive thought and seeking, and broadly performing meritorious and non-meritorious practices.
Three companion sūtras follow, each spoken at Śrāvastī. The first names six joyful activities: seeing a form with the eye, and likewise through the mind and dharmas, the mind is glad and moves in that place of joy. The second names six sorrowful activities, and the third six equanimous activities, on the same pattern. Master Cháng Bǎi takes the third as the neutral case: not knowing the true mark of the object, one gives rise to delusion through the six faculties.
247. Section: Constant Abiding Begins — Marking Its Causes and Conditions
Further, there are bhikṣus who have realized arhatship, their contaminants permanently exhausted. As they go along with all objects, they are at all times incapable of so much as losing mindfulness and giving rise to afflictions, and therefore they constantly abide in an undefiled abiding. By this cause and condition, it is called constant abiding.
復次，有諸苾芻證阿羅漢，諸漏永盡，於一切境隨順而行，恆時不堪乃至失念生諸煩惱，是故恆住無雜染住。由是因緣，說名恆住。
Further, there are bhikṣus who have realized arhatship, their contaminants permanently exhausted. As they go along with all objects, they are at all times incapable of so much as losing mindfulness and giving rise to afflictions, and therefore they constantly abide in an undefiled abiding. By this cause and condition, it is called constant abiding.
This opens constant abiding (丑十一恆住3), the eleventh topic, the arhat's six constant abidings, beginning with marking its causes and conditions (寅一標其因緣). When the six faculties meet the six objects, the arhat abides at all times in the highest equanimity. Master Cháng Bǎi explains that with craving and views exhausted, such a one cannot lose right mindfulness, and still less give rise to afflictions by losing it, and so abides constantly where there is no affliction.
248. Section: Explaining the Absence of Defilement
Whatever joy, sorrow, gladness, or grief belongs to the class of following along, arhats have none of it at all; even among wholesome things, none of this occurs.
彼隨行品若喜、若憂、若欣、若慼，諸阿羅漢皆無所有，乃至善中亦無是事。
Whatever joy, sorrow, gladness, or grief belongs to the class of following along, arhats have none of it at all; even among wholesome things, none of this occurs.
This covers explaining the absence of defilement (寅二釋無雜染). Per the 披尋記, "even among wholesome things" means that among wholesome dharmas, too, no joy, sorrow, gladness, or grief follows along, because realization is complete and what was to be done has been done, with nothing further to do. Master Cháng Bǎi specifies these as the emotions born of affliction.
249. Section: Bringing Forth the Names Following Its Virtue Begins — Named Most Excellent
Further, because that constant abiding is extremely difficult to practice, and because it is blameless, it is called most excellent.
又彼恆住極難行故，及無罪故，名為最勝。
Further, because that constant abiding is extremely difficult to practice, and because it is blameless, it is called most excellent.
This opens bringing forth the names following its virtue (寅三出隨德名3), beginning with the name most excellent (卯一名最勝). Master Cháng Bǎi explains that ordinary people cannot do this at all, and even noble trainees cannot do it fully, and hence extremely difficult. With no affliction in the mind, no contaminated action is created, and hence blameless.
250. Section: Named the Foremost True Field of Merit
Because those who can accomplish it are extremely hard to find, they are called the foremost true field of merit.
能成就者極難得故，說名第一真實福田。
Because those who can accomplish it are extremely hard to find, they are called the foremost true field of merit.
This covers the name foremost true field of merit (卯二名第一真實福田). Master Cháng Bǎi explains that having accomplished one's own aim is called foremost. A field from which merit grows is a field of merit, and arhats, having realized the true meaning of dharmas, are able to make those who offer to them produce merit, and hence a true field of merit.
251. Section: Named Worthy of Invitation and the Rest, Closing "Constant Abiding" Entirely
"Should be invited," and so on at length: one should know this as in the earlier Compendium of Synonyms.
應當奉請，乃至廣說，當知如前攝異門分。
"Should be invited," and so on at length: one should know this as in the earlier Compendium of Synonyms.
With this, the name worthy of invitation and the rest (卯三名應奉請等) closes entirely, closing bringing forth the names following its virtue (寅三出隨德名3: 名最勝/名第一真實福田/名應奉請等) entirely, closing constant abiding (丑十一恆住3: 標其因緣/釋無雜染/出隨德名) entirely. Per the 披尋記, the Compendium of Synonyms says: should be invited, should be saluted with joined palms, should be honored in harmony, and the unsurpassed field of merit to whom the world should offer. Master Cháng Bǎi explains from fascicle 84: one invites arhats to teach the ending of craving, for the sake of liberation; one joins the palms in so inviting; one bows, inquires, and trains to match their precepts and view; and those who offer to them receive measureless results.
Three companion sūtras follow, each spoken at Śrāvastī, on the six constant practices: on seeing a form with the eye, and likewise through the mind and dharmas, a monk abides in the equanimity of neither suffering nor pleasure, with right mindfulness and right knowledge. The second adds that one who accomplishes this is hard to find in the world, should be served, revered, and offered to, and is the world's unsurpassed field of merit. The third names who accomplishes it: Śāriputra and those like him, and Master Cháng Bǎi adds Maudgalyāyana and Mahākāśyapa among the great arhats.
252. Section: The Teacher-and-Disciple's Dual Perfection Begins — The First Meaning Begins — Generally Marking Both
Further, within the well-taught Dharma-Vinaya, one should know that the Teacher and the assembly of disciples each, by two marks, have virtue that is complete.
復次，於善說法毗奈耶中，應知大師及弟子眾各由二相，其德圓滿。
Further, within the well-taught Dharma-Vinaya, one should know that the Teacher and the assembly of disciples each, by two marks, have virtue that is complete.
This opens the teacher-and-disciple's dual perfection (丑十二師弟二圓滿2), the twelfth and last topic, which has two meanings, the first meaning (寅一初義圓滿2) and the later meaning, beginning with generally marking both (卯一總標).
253. Section: Explaining Individually Begins — The Teacher's Virtue, Questioning
What are the two marks by which one should know the Teacher's virtue as complete?
云何二相，應知大師其德圓滿？
What are the two marks by which one should know the Teacher's virtue as complete?
This opens explaining individually (卯二別釋2), beginning with the Teacher's virtue's completeness (辰一師德圓滿2) and questioning (巳一徵).
254. Section: The Answer Begins — The First Mark
Namely, based on practice for others' benefit, wishing to cause them to enter into the understanding that whatever feelings there are all are suffering, he teaches the support of feeling, teaches its causes and conditions, teaches all the following along that defiles, teaches the establishment of the Teacher's phrases, of what is to be remedied and what remedies, and teaches ultimate emergence in every way: this is called the first perfection of the Teacher's virtue.
謂依利他行，欲令悟入諸所有受皆是苦故，說受所依，說彼因緣，說能雜染所有隨行，說所對治及能對治師句安立，說一切種究竟出離，是名第一師德圓滿。
Namely, based on practice for others' benefit, wishing to cause them to enter into the understanding that whatever feelings there are all are suffering, he teaches the support of feeling, teaches its causes and conditions, teaches all the following along that defiles, teaches the establishment of the Teacher's phrases, of what is to be remedied and what remedies, and teaches ultimate emergence in every way: this is called the first perfection of the Teacher's virtue.
This opens the answer (巳二釋2), beginning with the first mark (午一第一相). Per the 披尋記, the eye and the other bases are the support of feeling; the six contacts are its causes and conditions; joy, sorrow, gladness, and grief are the following along that defiles. Joy, sorrow, and equanimity, each in six kinds based on indulgence and six based on emergence, are the thirty-six phrases of the Teacher, what is to be remedied and what remedies. Emerging from the sorrow faculty in the first dhyāna, from the suffering faculty in the second, from the joy faculty in the third, from the pleasure faculty in the fourth, and from the equanimity faculty in the signless realm is ultimate emergence in every way.
Master Cháng Bǎi explains the thirty-six phrases from the 顯揚聖教論, fascicle 5. Joy based on indulgence arises on gaining, or recalling, what is agreeable and lovely, and joy based on emergence on knowing such things as impermanent and suffering. Sorrow based on indulgence arises on not gaining them or on their having passed. Sorrow based on emergence is the anxious wish for the supreme liberation: when shall I abide where the noble ones abide? Equanimity based on indulgence clings to form and does not pass beyond it, and equanimity based on emergence is cultivated upon discerning impermanence.
255. Section: The Second Mark, Closing "The Teacher's Virtue's Completeness" Entirely
Further, based on practice for his own benefit, he proclaims the three unshared foundations of mindfulness, an undefiled abiding: this is called the second perfection of the Teacher's virtue.
又依自利行，宣說不共三種念住無雜染住，是名第二師德圓滿。
Further, based on practice for his own benefit, he proclaims the three unshared foundations of mindfulness, an undefiled abiding: this is called the second perfection of the Teacher's virtue.
With this, the second mark (午二第二相) closes entirely, closing the answer (巳二釋2: 第一相/第二相) entirely, closing the Teacher's virtue's completeness (辰一師德圓滿2: 徵/釋) entirely. Master Cháng Bǎi explains these as not shared with outsiders or the two vehicles. Guiding beings with great compassion, the Buddha abides constantly in these three mindfulnesses, free of sorrow and joy.
He cites the Bodhisattva Ground, fascicle 50, which sets them out by three assemblies: one wholly in right practice, one wholly in wrong practice, and one partly in each. Whether the Tathāgata's wish for them is fulfilled or not, he gives rise to no defilement. He correlates these with three remedies: the perception of impermanence, by which no greed arises toward those in right practice; a mind of loving-kindness, by which no ill will arises toward those in wrong practice; and signless concentration, by which no delusion arises toward the third.
256. Section: The Disciples' Virtue's Completeness Begins — Questioning
What are the two marks by which one should know the disciples' virtue as complete?
云何二相，應知弟子其德圓滿？
What are the two marks by which one should know the disciples' virtue as complete?
This opens the disciples' virtue's completeness (辰二弟子德圓滿2), beginning with questioning (巳一徵).
257. Section: The Answer Begins — The First Mark
Namely, having been able to come to know the Tathāgata's immeasurable teachings of the Dharma, one has not yet reached the far shore of hearing. If one is to reach that far shore, it must be for the sake of practicing dharma-in-accord-with-dharma and realizing emergence, not merely for the sake of upholding. Having come to know this, one practices dharma-in-accord-with-dharma as is proper, and does not merely follow spoken sounds and words, taking them as ultimate: this is called the first perfection of the virtue of the assembly of disciples.
謂於如來無量法教能了知已，而未得到聞之彼岸。若以得到其彼岸者，要為修行法隨法行，證得出離，非為受持。了知是已，如理修行法隨法行，非但隨說音聲語言以為究竟，是名第一諸弟子眾其德圓滿。
Namely, having been able to come to know the Tathāgata's immeasurable teachings of the Dharma, one has not yet reached the far shore of hearing. If one is to reach that far shore, it must be for the sake of practicing dharma-in-accord-with-dharma and realizing emergence, not merely for the sake of upholding. Having come to know this, one practices dharma-in-accord-with-dharma as is proper, and does not merely follow spoken sounds and words, taking them as ultimate: this is called the first perfection of the virtue of the assembly of disciples.
This opens the answer (巳二釋2), beginning with the first mark (午一第一相). Master Cháng Bǎi explains that a disciple must not stop at hearing and reflection. Reaching the far shore requires practicing dharma-in-accord-with-dharma and severing the seeds of the afflictions of craving and views. Knowing this, one actually cultivates calm-abiding and insight as the Buddha taught. Though this mark stresses practice and realization, these cannot succeed without faith and understanding, and so it should be taken to include all four.
258. Section: The Second Mark, Closing "The First Meaning" Entirely
Practicing dharma-in-accord-with-dharma in this way, one does not become content with what is inferior, but must head for the ground toward which worthy and keen persons head, and will certainly attain what they are to attain: this is called the second perfection of the virtue of the assembly of disciples.
如是修行法隨法行，不以下劣而生喜足，要當往趣賢敏丈夫所趣之地，定當獲得彼所應得，是名第二諸弟子眾其德圓滿。
Practicing dharma-in-accord-with-dharma in this way, one does not become content with what is inferior, but must head for the ground toward which worthy and keen persons head, and will certainly attain what they are to attain: this is called the second perfection of the virtue of the assembly of disciples.
With this, the second mark (午二第二相) closes entirely, closing the answer (巳二釋2: 第一相/第二相) entirely, closing the disciples' virtue's completeness (辰二弟子德圓滿2: 徵/釋) entirely, closing explaining individually (卯二別釋2: 師德圓滿/弟子德圓滿) entirely, closing the first meaning (寅一初義圓滿2: 總標/別釋) entirely. Master Cháng Bǎi explains that a small attainment in practice should not be rested in; one must go on to the most complete state the noble ones accomplish.
The first meaning corresponds to the Madhyama-āgama's Discourse on Distinguishing the Six Sense-Bases (分別六處經), taught at Śrāvastī, which Master Cháng Bǎi follows section by section. It teaches the six internal bases, the six contacts (更樂), and the eighteen activities of mind (十八意行): joy, sorrow, and equanimity at each of the six objects. It then teaches the thirty-six "cuts" (三十六刀), the same as the thirty-six phrases of the Teacher: joy, sorrow, and equanimity, each in six kinds based on attachment and six based on freedom from desire, which he reads against the first mark of the Teacher's virtue. He notes that "contact" was rendered 更樂 in the old translations and that the parallels read differently, such as thirty-six feelings or thirty-six phrases of the Teacher.
The sūtra teaches relying on those based on freedom from desire to abandon those based on attachment, and equanimity with a single object in the formless attainments over equanimity with many objects in the desire realm. The four kinds of disciples, foremost in conduct, mind, mindfulness, and wisdom, may hear the Buddha for a hundred years and his teaching will not be exhausted. Like four archers who shoot at once, they quickly penetrate it, and the phrases and their meanings remain measureless. This shows the first mark of the Teacher's virtue. The three mindfulnesses (三意止) follow, the second mark: when disciples do not revere or follow the teaching, the World-Honored One is not sorrowful; when they follow it, he is not elated; when they do so at times and not at others, he is moved by neither, abiding in equanimity with constant mindfulness and knowledge. Last, a worldly trainer drives elephant, horse, or ox in only one direction, but the Buddha, the unsurpassed trainer, guides beings to all eight directions, the eight liberations, from form observing forms through the cessation of perception and feeling.
259. Section: The Later Meaning Begins — Generally Marking Both
Next, within the well-taught Dharma-Vinaya, by three further marks one should know the Teacher's virtue as complete; and by two marks one should know the disciples' virtue as complete.
復次，於善說法毗奈耶中，復由三相，應知大師其德圓滿；又由二相，應知弟子其德圓滿。
Next, within the well-taught Dharma-Vinaya, by three further marks one should know the Teacher's virtue as complete; and by two marks one should know the disciples' virtue as complete.
This opens the later meaning (寅二後義圓滿), the second half of the teacher-and-disciple's dual perfection (丑十二師弟二圓滿), which is the last of the twelve topics of many abidings and the rest (多住等攝), beginning with generally marking both (總標). Where the first meaning gave two marks each, the later meaning gives three marks of the Teacher's virtue and two of the disciples'.
260. Section: Explaining Each Individually Begins — the Teacher's Virtue, Questioning
What are the three marks by which one should know the Teacher's virtue as complete?
云何三相，應知大師其德圓滿？
What are the three marks by which one should know the Teacher's virtue as complete?
This opens explaining each individually (別釋), beginning with the Teacher's virtue's completeness (師德圓滿), itself opening with questioning (徵).
261. Section: Distinguishing the Three Marks Begins — the First Mark
Namely, the Buddha World-Honored One, at the very outset established for his disciples the middle way of proper conduct that departs from both extremes — this is the first perfection of the Teacher's virtue.
謂佛世尊，為諸弟子最初施設遠離二邊中道正行，是名第一師德圓滿。
Namely, the Buddha World-Honored One, at the very outset established for his disciples the middle way of proper conduct that departs from both extremes — this is the first perfection of the Teacher's virtue.
This opens the reply's answering (釋), distinguishing the three marks (辨三相), beginning with the first: the Buddha's teaching rejects both painful austerity and indulgent pleasure, establishing the middle way — as when the Buddha compared a well-tuned mind to a lute string neither too taut nor too slack.
262. Section: The Second Mark
Further, toward those who have not yet given rise to faith in the noble teaching, or who have transgressed it, by proper skillful means causing them to enter the noble teaching and depart from all transgression — this is the second perfection of the Teacher's virtue.
又於聖教未生信者、有毀犯者，以正方便令入聖教，離諸毀犯，是名第二師德圓滿。
Further, toward those who have not yet given rise to faith in the noble teaching, or who have transgressed it, by proper skillful means causing them to enter the noble teaching and depart from all transgression — this is the second perfection of the Teacher's virtue.
Through the discipline (vinaya) the Buddha both brings the unconvinced to faith and restores those who have broken precepts to purity through repentance.
263. Section: The Third Mark, Closing "Distinguishing the Three Marks" Entirely
Further, toward those who have already entered the noble teaching, embracing them rightly by four dharmas of embrace — this is the third perfection of the Teacher's virtue.
又於聖教已得入者，由四法攝正攝受之，是名第三師德圓滿。
Further, toward those who have already entered the noble teaching, embracing them rightly by four dharmas of embrace — this is the third perfection of the Teacher's virtue.
With this, the third mark closes entirely, closing distinguishing the three marks (辨三相3: 第一相/第二相/第三相) entirely.
264. Section: Explaining the Four Embraces Begins — Questioning
What is called the four dharmas of embrace?
云何名為四種法攝？
What is called the four dharmas of embrace?
This opens explaining the four embraces (釋四攝), the second mark's own elaboration, beginning with questioning (徵).
265. Section: Listing the Four Embraces
First, regarding what is private to each disciple, teaching it with appropriate, stilling instruction, not by improper means. Second, regarding transgression, rebuking it face-to-face with fitting, incisive words, not improperly. Third, regarding discursive thought and attachment to indulgence, teaching one to diligently cultivate inner stillness. Fourth, causing one to hear the true Dharma again and again, always without slackening.
一、於祕密，以其如法閑靜教授而教授之，不以非法。二、於違犯，以其如法苦切語言現前呵擯，非不如法。三、於尋思、依止耽嗜，教令於內勤修寂靜。四、令時時聽聞正法，常無懈廢。
First, regarding what is private to each disciple, teaching it with appropriate, stilling instruction, not by improper means. Second, regarding transgression, rebuking it face-to-face with fitting, incisive words, not improperly. Third, regarding discursive thought and attachment to indulgence, teaching one to diligently cultivate inner stillness. Fourth, causing one to hear the true Dharma again and again, always without slackening.
This opens listing (列) the four embraces: teaching what is private to each disciple appropriately's capacity, rebuking transgression fittingly, guiding discursive thought and craving toward inner stillness, and ensuring constant, unflagging exposure to the true Dharma.
266. Section: Explaining Each of the Four Begins — As-Fitting Teaching
Further, causing one to depart from counterfeit true Dharma, and causing one to remedy the abandonment of proper conduct... One should know this is exactly, regarding what is private to each disciple, drawing forth appropriate, stilling instruction.
又令遠離相似正法，及令對治棄捨正行，
Further, causing one to depart from counterfeit true Dharma, and causing one to remedy the abandonment of proper conduct —
當知即是於其祕密，能引如法閑靜教授。
One should know this is exactly, regarding what is private to each disciple, drawing forth appropriate, stilling instruction.
This opens explaining each of the four (釋), beginning with as-fitting teaching (如法教授). The 披尋記 notes that counterfeit true Dharma comes in two kinds — counterfeit doctrine and counterfeit practice, each further divided into five, detailed later in the discipline chapters (陵本九十九卷). Freeing disciples from both, while spurring them to diligence without abandoning the good yoke, is what "regarding what is private to each disciple" means.
267. Section: As-Fitting Rebuke
Toward real transgression, if one rightly knows that rebuke alone will bring about taming, one rebukes face-to-face with as-fitting words, the mind free of any defilement.
於實毀犯，若正了知要當呵擯方調伏者，以如法言現前呵擯，心無雜染。
Toward real transgression, if one rightly knows that rebuke alone will bring about taming, one rebukes face-to-face with as-fitting words, the mind free of any defilement.
The rebuke is delivered without a trace of anger or aversion, motivated only by compassion for the transgressor's benefit.
268. Section: Teaching the Cultivation of Inner Stillness
Toward those given to discursive thought, skillful means bring them easily to resolve it. Toward those given to indulging in the five wondrous desires, showing their faults brings forth disenchantment. Cultivating in due order, up through realizing the fourth dhyāna, only then are all discursive thought and attachment to indulgence brought to utter stillness within.
於尋思者，方便令其易得決了。於諸流蕩五妙欲者，示其過患，令生厭離。漸次修學乃至證入第四靜慮，所有尋思、依止耽嗜，方能於內究竟寂靜。
Toward those given to discursive thought, skillful means bring them easily to resolve it. Toward those given to indulging in the five wondrous desires, showing their faults brings forth disenchantment. Cultivating in due order, up through realizing the fourth dhyāna, only then are all discursive thought and attachment to indulgence brought to utter stillness within.
Guiding disciples stage by stage from the first through the fourth dhyāna is the surest path to leave behind indulgence-driven discursive thought entirely.
269. Section: Causing Constant Hearing Without Slackening, Closing "Explaining the Four Embraces" and "The Teacher's Virtue's Completeness" Entirely
Being by its very nature free of vexation for those who train, and causing others to gain what they take up — one should know this is exactly what is meant by hearing the true Dharma again and again, always without slackening.
自令無惱，令他攝取，當知是名於時時間聽聞正法，常無懈廢。
Being by its very nature free of vexation for those who train, and causing others to gain what they take up — one should know this is exactly what is meant by hearing the true Dharma again and again, always without slackening.
Per the 披尋記: ease of practice is called freedom from vexation; drawing forth benefit is called gaining what is taken up. With this, causing constant hearing without slackening (令聞無廢) closes entirely, closing explaining the four embraces (釋4: 如法教授/如法呵擯/令修內靜/令聞無廢) entirely, which closes explaining the four embraces (釋四攝3: 徵/列/釋) entirely, which closes the answer (釋2: 辨三相/釋四攝) entirely, which closes the Teacher's virtue's completeness (師德圓滿2: 徵/釋) entirely.
270. Section: The Disciples' Virtue's Completeness Begins — Questioning
What are the two marks by which the assembly of disciples' virtue is complete?
云何二相，諸弟子眾其德圓滿？
What are the two marks by which the assembly of disciples' virtue is complete?
This opens the disciples' virtue's completeness (弟子德圓滿), the second of two matters under explaining each individually, beginning with questioning (徵).
271. Section: The First Mark
Namely, the disciples, at the very first, patiently accept the Teacher's view — that is, the view that all dharmas are empty of self. By this cause and condition, within all dharmas they neither augment self and give rise to wrong attachment, nor do they destroy conventional principle. Because of superior resolve, they follow nothing; because of accordance with what is spoken, they do not depart from it either — this is the first perfection of the disciples' virtue.
謂諸弟子，最初忍受大師所見，謂諸法中空無我見。由是因緣，於諸法中，不增益我起邪執著，亦不毀壞世俗道理。勝意樂故，無所隨從；隨言說故，亦不遠離。是名第一諸弟子眾其德圓滿。
Namely, the disciples, at the very first, patiently accept the Teacher's view — that is, the view that all dharmas are empty of self. By this cause and condition, within all dharmas they neither augment self and give rise to wrong attachment, nor do they destroy conventional principle. Because of superior resolve, they follow nothing; because of accordance with what is spoken, they do not depart from it either — this is the first perfection of the disciples' virtue.
Per the 披尋記, "superior resolve, hence following nothing" and "according with what is spoken, hence not departing from it" together display the two truths, ultimate and conventional. Holding the ultimate truth of non-self without discarding conventional truth's everyday speech — walking in the world while never losing sight of emptiness — is the first completeness of the disciples' virtue.
272. Section: The Second Mark, Closing "The Disciples' Virtue's Completeness" and "Explaining Each Individually" Entirely
Further, having already patiently accepted this view, they are able to rightly practice dharma-in-accord-with-dharma. When embraced by the four dharmas of embrace, if certain dharmas bring suffering and harm, they truly know this and can swiftly sever and extinguish them; if certain dharmas bring no suffering and no harm, they truly know this and can swiftly realize them — this is the second perfection of the disciples' virtue.
又彼於見既忍受已，能正修行法隨法行。由四法攝所攝受時，若彼諸法有苦有害，如實了知，能速斷滅；若彼諸法無苦無害，如實了知，能速作證。是名第二諸弟子眾其德圓滿。
Further, having already patiently accepted this view, they are able to rightly practice dharma-in-accord-with-dharma. When embraced by the four dharmas of embrace, if certain dharmas bring suffering and harm, they truly know this and can swiftly sever and extinguish them; if certain dharmas bring no suffering and no harm, they truly know this and can swiftly realize them — this is the second perfection of the disciples' virtue.
Per the 披尋記: the afflicted formations, being the basis of every suffering, are called dharmas with suffering and harm; their opposite, the constant peace and stillness within the realm of nirvāṇa, is called dharmas without suffering and harm. Where the first mark establishes right view alone, this second mark adds practice — swiftly abandoning the afflicted and swiftly realizing the peaceful. With this, the second mark closes entirely, closing the disciples' virtue's completeness (弟子德圓滿2: 徵/釋) entirely, which closes explaining each individually (別釋2: 師德圓滿/弟子德圓滿) entirely.
273. Section: The General Conclusion, Closing "The Later Meaning," "The Teacher-and-Disciple's Dual Perfection," and "The Sense-Bases Section" Entirely
Thus, the noble teaching of all buddhas, embraced by such a Teacher and such an assembly of disciples, should be known as thoroughly undefiled and pure, the very refuge to which all who are wise and discerning turn.
如是大師及弟子眾之所攝受諸佛聖教，當知一向無染清淨，諸聰慧者之所歸趣。
Thus, the noble teaching of all buddhas, embraced by such a Teacher and such an assembly of disciples, should be known as thoroughly undefiled and pure, the very refuge to which all who are wise and discerning turn.
With this, the general conclusion (總結) closes entirely, closing the later meaning (後義圓滿3: 總標/別釋/總結) entirely, which closes the teacher-and-disciple's dual perfection (師弟二圓滿2: 初義圓滿/後義圓滿) entirely, and with it many abidings and the rest (多住等攝) and the sense-bases section (處擇攝).
A long companion sūtra follows — the Madhyama-āgama's Discourse on Distinguishing Non-Contention (分別無諍經), taught at Kammāsadhamma among the Kurus. The Buddha rejects both the pursuit of sensual pleasure and the pursuit of self-affliction as two extremes, teaching the middle way of the noble eightfold path. He likewise rejects both praise and blame as extremes in speech: one should neither pass on untrue or unbeneficial talk, nor flatter to another's face, but speak with measured pace and fitting limit; and one should follow local custom in speech without clinging to any single dialect as uniquely correct, since conventional truth is itself only a provisional designation. The sūtra then works systematically through contentious (有諍) versus non-contentious (無諍) dharmas across every dimension already covered — the pursuit of pleasure versus the middle way, praise versus even-handed teaching, unresolved versus severed affliction, outward-seeking versus inward stillness, unmeasured versus measured speech, and clinging to versus not clinging to regional dialect — concluding that both sides of merely conventional dispute remain provisional, never the true non-contention of ultimate truth. Hearing this, Subhūti and the assembly rejoiced, and Subhūti spoke a verse on true emptiness as the real practice that abandons all contentious dharmas and abides in stillness. The lecture notes this closing citation corresponds to the disciples' second mark, on swiftly severing suffering-dharmas and swiftly realizing peace.
Fascicle 93's opening root text states plainly, "thus the sense-bases section (處擇攝) has already been explained," and turns to an entirely new division: dependent origination, food, truths, and the elements (緣起食諦界擇攝).