Dependent Origination's Embrace and the Embrace of Food, Complete
Fascicle 94 opens dependent origination's third particular verse, contact as condition and the rest (以觸為緣等), closing all eight of its topics — contact as condition, perfected view, the real, understanding, taking no delight, the wisdom that abides in the Dharma, diligence, and the place of birth and the rest. It then closes the fourth and final particular verse, cessation and the rest (有滅等), all six topics complete, together with the synthesizing account of dependent origination's general meaning: a five-point causal summary and the seven progressive purities culminating in nirvāṇa, illustrated by the celebrated Discourse of the Seven Chariots. This closes dependent origination's embrace (緣起攝) — spanning fascicles 93 and 94 — in its entirety, the first of sūtra matters' seven gates. The fascicle then opens and closes the second gate, the embrace of food (食攝), in full: establishing the four foods' names, the causes and conditions of their flowing existence and cessation, contemplating food's merely conventional meaning through the Buddha's exchange with the monk Phagguna, the four foods' very many faults through the child's-flesh, skinned-ox, city-fire, and three-hundred-spears similes, and, finally, the defilement that delight and craving toward food bring, through the sunlight-through-windows and painter's-canvas similes.
1. Section: The Third Particular Verse Begins — Marking and Listing Its Eight Topics
Next, a summary verse says: contact as condition, and perfected view; the real, understanding, and taking no delight; the wisdom that abides in the Dharma, and diligence; the place of birth and the rest, coming last.
復次，嗢柁南曰：
Next, a summary verse says:
觸緣見圓滿 實解不愛樂 法住智精進 生處等為後
Contact as condition, and perfected view; the real, understanding, and taking no delight; the wisdom that abides in the Dharma, and diligence; the place of birth and the rest, coming last.
This opens the third particular verse (以觸為緣等) of dependent origination's embrace — per this fascicle's own opening, both establishing and the rest (立等) and the two truths and the rest (二諦等) belong to Taishō fascicle 93 in the treatise's own framework, though the lecture source available to this project only reached the first five of establishing and the rest's ten topics before ending, leaving its remaining five topics and the whole of the two truths and the rest untranslated. This fascicle continues directly with the third particular verse, marking and listing (標列) eight topics to be explained in the long-form section that follows: contact as condition, perfected view, the real, understanding, taking no delight, the wisdom that abides in the Dharma, diligence, and the place of birth and the rest.
2. Section: The Long-Form Explanation Begins — Contact as Condition: Marking and Listing Three Kinds of Reply
Within every case where contact conditions feeling, if renunciant wanderers or brahmins proclaim theories of no cause or of wrong cause, they should be questioned as before: is this made by this very self and experienced by it — and so on, at length.
於一切觸緣受有中，若諸沙門、或婆羅門，宣說無因、惡因論者，如前請問，此作此受，乃至廣說。
Within every case where contact conditions feeling, if renunciant wanderers or brahmins proclaim theories of no cause or of wrong cause, they should be questioned as before: is this made by this very self and experienced by it — and so on, at length.
This opens the long-form explanation (長行釋), whose eight sections match the summary verse's eight topics, beginning with the first, contact as condition (觸緣). Wrong theories of causation take two forms: "this very self makes and this very self experiences" (identifying self with the aggregates) and "another makes and another experiences" (positing a self apart from the aggregates) — both incoherent, per the 披尋記.
3. Section: Three Undistorted Replies
Disciples of the Teacher abiding in the true Dharma, whether superior or lesser, have, in brief, three kinds of undistorted reply. First, opening one's own tenet's reply; second, subduing the other's tenet's reply; third, the reply distinguishing attachment and its absence, defilement and purity.
安住正法大師弟子，若勝、若劣，略有三種無倒記別。一、開自宗記，二、伏他宗記，三、有執無執雜染清淨記。
Disciples of the Teacher abiding in the true Dharma, whether superior or lesser, have, in brief, three kinds of undistorted reply. First, opening one's own tenet's reply; second, subduing the other's tenet's reply; third, the reply distinguishing attachment and its absence, defilement and purity.
Any Buddhist disciple, regardless of their own level of attainment, has these three replies available when questioned by outsiders about the cause of suffering and pleasure.
4. Section: Explaining Each Difference in Turn Begins — Opening One's Own Tenet's Reply
One should know that here, toward what is asked, the undifferentiated reply is: all suffering and pleasure arise from conditions — this is our tenet's essence. This alone is called opening one's own tenet's reply.
當知此中，於彼所問無差別記：謂諸苦樂皆從緣生，是我宗致。斯則名為開自宗記。
One should know that here, toward what is asked, the undifferentiated reply is: all suffering and pleasure arise from conditions — this is our tenet's essence. This alone is called opening one's own tenet's reply.
This opens explaining each difference in turn (隨釋差別), beginning with opening one's own tenet's reply (開自宗記) — regardless of how the question is framed (self-made, other-made, both, or neither), the single undifferentiated answer is: all arises from conditions, neither self-made nor other-made nor both nor causeless.
5. Section: Subduing the Other's Tenet's Reply Begins — Bringing Forth What Can Subdue: Raising the Reply
If, toward their question, one gives this reply: those who suppose suffering and pleasure to be self-made, other-made, both-made, or neither-made and causeless — everywhere, feeling arises from contact, so why falsely suppose self-made and the rest? If feeling apart from contact as its cause could ever be found, seeking a further cause might seem clever; but since feeling with contact as its cause is directly evident, seeking a further cause is not clever at all.
若於彼問作如是記：諸計苦樂自作、他作、俱作、俱非無因而生，於一切處由觸生受，何用妄計自他作等。若觸因受現不可得，更求餘因可為巧妙；然觸因受既現可得，故求餘因非為巧妙。
If, toward their question, one gives this reply: those who suppose suffering and pleasure to be self-made, other-made, both-made, or neither-made and causeless — everywhere, feeling arises from contact, so why falsely suppose self-made and the rest? If feeling apart from contact as its cause could ever be found, seeking a further cause might seem clever; but since feeling with contact as its cause is directly evident, seeking a further cause is not clever at all.
This opens subduing the other's tenet's reply (伏他宗記), beginning with bringing forth what can subdue it (出能伏), raising the reply (舉記) — direct experience already shows feeling arising from contact at every sense-door; no further speculative cause is needed or credible.
6. Section: Concluding the Name, Closing "Bringing Forth What Can Subdue" Entirely
Such a reply as this is called subduing the other's tenet's reply.
如是記者，是則名為伏他宗記。
Such a reply as this is called subduing the other's tenet's reply.
With this, concluding the name (結名) closes entirely, closing bringing forth what can subdue (出能伏2: 舉記/結名) entirely.
7. Section: Explaining Why Begins — the First Meaning
Why is this? By two causes and conditions, they are subdued. First, apart from the mere union of faculty, object, and consciousness, no further agent can ever be shown; second, one cannot deny the entire world's directly-evident, rightly-obtained cause of contact.
所以者何？由二因緣，彼為摧伏。一者、除唯根、境、識合，不能顯示餘作者故；二者、不能誹撥一切世間現量如理所得觸因緣故。
Why is this? By two causes and conditions, they are subdued. First, apart from the mere union of faculty, object, and consciousness, no further agent can ever be shown; second, one cannot deny the entire world's directly-evident, rightly-obtained cause of contact.
This opens explaining why (釋所以), beginning with the first meaning (第一義) — the union of the six senses, their objects, and consciousness is all that can ever be found; no separate agent stands behind it, and direct experience itself confirms this.
8. Section: The Second Meaning, Closing "Explaining Why" and "Subduing the Other's Tenet's Reply" Entirely
Further, since they are unable to establish their own tenet, nor able to refute ours, they are called subdued.
又彼不能立自宗故，亦復不能破他宗故，名被摧伏。
Further, since they are unable to establish their own tenet, nor able to refute ours, they are called subdued.
With this, the second meaning (第二義) closes entirely, closing explaining why (釋所以2: 第一義/第二義) entirely, closing subduing the other's tenet's reply (伏他宗記2: 出能伏/釋所以) entirely.
9. Section: The Reply Distinguishing Attachment and Its Absence, Defilement and Purity Begins — Raising the Reply
If, toward their question, one gives this reply: I too, relying merely on faculty, object, and consciousness, provisionally posit self-made, other-made, or both-made suffering and pleasure — yet toward a real self, I hold no attachment whatsoever; you, in this matter, hold a wrong attachment, and so I do not concede to your claim.
若於彼問作如是記：我亦唯依根、境界、識，假立自作、他作、俱作若苦若樂，而於實我都無所執；汝於此中有邪執著，故不隨許。
If, toward their question, one gives this reply: I too, relying merely on faculty, object, and consciousness, provisionally posit self-made, other-made, or both-made suffering and pleasure — yet toward a real self, I hold no attachment whatsoever; you, in this matter, hold a wrong attachment, and so I do not concede to your claim.
This opens the reply distinguishing attachment and its absence, defilement and purity (有執無執雜染清淨記), the third of the three replies, beginning with raising the reply (舉記) — a Buddhist may use the same provisional language of "self-made" and "other-made" as an outsider, but without ever attaching to a real self behind it.
10. Section: Explaining the Cause
Why is this? Where there is attachment, this is defilement; where there is no attachment, this is purity.
所以者何？若有執著即為雜染，若無執著即為清淨。
Why is this? Where there is attachment, this is defilement; where there is no attachment, this is purity.
This opens explaining the cause (釋因) — attachment to a real self breeds craving, aversion, and delusion, which in turn breed karma and its suffering fruit; freedom from that attachment breaks the chain entirely, even while using the same conventional language.
11. Section: Distinguishing the Marks Begins — Defilement
What is it called, where there is attachment, this is defilement? Namely, those unwise in the world, if attached within the prior period, ignorance conditioning formations, as explained fully before — then, within the middle period, suffering and pleasure become defiled; if attached within the middle period, likewise as before, then, within the latter period, suffering and pleasure will become defiled.
云何名為若有執著即為雜染？謂彼世間不聰慧者，若於前際有所執著，無明緣行，廣說如前，便於中際苦樂雜染；若於中際有所執著，彼亦如前，當於後際苦樂雜染。
What is it called, where there is attachment, this is defilement? Namely, those unwise in the world, if attached within the prior period, ignorance conditioning formations, as explained fully before — then, within the middle period, suffering and pleasure become defiled; if attached within the middle period, likewise as before, then, within the latter period, suffering and pleasure will become defiled.
This opens distinguishing the marks (辨相), beginning with defilement (雜染) — attachment to self and self's-possession in one period of life plants the seed for defiled suffering and pleasure in the next, the same twelve-linked chain from fascicle 93 now repeating across every life.
12. Section: Purity, Closing "Distinguishing the Marks" Entirely
What is it called, where there is no attachment, this is purity? Namely, the wise, whether within the prior period or the middle period, do not attach to self or self's-possession within the formations; hence, for them, the causes of feeling within the prior period cease, and they have already attained final nirvāṇa — or the causes of feeling within the latter period will cease, and they will attain final nirvāṇa.
云何名為若無執著即為清淨？謂聰慧者，若於前際、或於中際，不於諸行執我、我所，彼於前際諸受因滅，已般涅槃；或於後際諸受因滅，當般涅槃。
What is it called, where there is no attachment, this is purity? Namely, the wise, whether within the prior period or the middle period, do not attach to self or self's-possession within the formations; hence, for them, the causes of feeling within the prior period cease, and they have already attained final nirvāṇa — or the causes of feeling within the latter period will cease, and they will attain final nirvāṇa.
With this, purity (清淨) closes entirely, closing distinguishing the marks (辨相2: 雜染/清淨) entirely.
13. Section: Concluding the Name, Closing "The Reply Distinguishing Attachment and Its Absence" and "Contact as Condition" — the First of Eight Topics — Entirely
This is called the third reply, distinguishing attachment and its absence, defilement and purity.
是名第三有執無執雜染清淨記。
This is called the third reply, distinguishing attachment and its absence, defilement and purity.
With this, concluding the name (結名) closes entirely, closing the reply distinguishing attachment and its absence, defilement and purity (有執無執離染清淨記4: 舉記/釋因/辨相/結名) entirely, closing contact as condition (觸緣2: 標列三記/隨釋差別), the first of contact-as-condition-and-the-rest's eight topics, entirely.
A companion sūtra tells of wanderers questioning Venerable Bhūmija at Vulture Peak whether suffering and pleasure are self-made, other-made, both, or neither — to each he replies "the Buddha calls this undeclared," leaving the wanderers displeased. Seeking Śāriputra's confirmation, Bhūmija learns he answered rightly, since the Buddha's own teaching is that suffering and pleasure arise from contact as condition, and any of the four proposed causes, examined closely, are themselves simply further instances of conditions arising from contact — none stands outside dependent origination. When Ānanda reports this exchange to the Buddha, the Buddha praises Śāriputra's ready wisdom and confirms the same teaching in his own words: he does not accept the outsiders' claim to exclusive certainty, since his own account of causation — from feeling through craving, grasping, existence, birth, and aging-and-death, and their reverse cessation — differs from theirs at the root. This illustrates all three replies: opening the Buddhist tenet (all arises from conditions), subduing the outsiders' tenet (their four positions collapse into one, since all are conditioned by contact), and distinguishing attachment from its absence (defilement continuing life to life for the attached, versus final nirvāṇa for the unattached).
14. Section: Perfected View Begins — Bringing Forth the Distinctions of View: Its Aspect: Named Perfected View
Next, if one abandons the theories of no cause and wrong cause, and, among the five causes of arising dharmas, attains right view — this is called perfected view.
復次，若有棄捨無因、惡因，於因生法五種因中獲得正見，名見圓滿。
Next, if one abandons the theories of no cause and wrong cause, and, among the five causes of arising dharmas, attains right view — this is called perfected view.
This opens the second topic, perfected view (見圓滿), beginning with bringing forth the distinctions of view (出見差別), and, within it, explaining its aspect (釋行相), named perfected view (名見圓滿) — the five causes (introduced below) being the causes of miserable destinies, of fortunate destinies, of consciousness's abiding, of defilement, and of purity.
15. Section: Named Upright View
Because one cannot be turned away from this true Dharma and discipline, this is also called accomplishing upright view.
於此正法及毗奈耶不可轉故，亦得名為成正直見。
Because one cannot be turned away from this true Dharma and discipline, this is also called accomplishing upright view.
Once perfected, this view is firm and cannot be shaken by outsiders, demons, or anyone else.
16. Section: Named Realizing Verified Purity, Closing "Explaining Its Aspect" Entirely
By purity of resolve toward nirvāṇa, this is also called realizing verified purity in the Buddha, since one's wisdom toward the known object becomes pure.
由於涅槃意樂淨故，亦名成就於佛證淨，於所知境智清淨故。
By purity of resolve toward nirvāṇa, this is also called realizing verified purity in the Buddha, since one's wisdom toward the known object becomes pure.
With this, named realizing verified purity (名成證淨) closes entirely, closing explaining its aspect (釋行相3: 名見圓滿/名正直見/名成證淨) entirely — the three names marking three stages: attaining right view, its becoming unshakeable, and its ripening into verified purity toward the Three Jewels and precepts.
17. Section: Matching the Object Condition, Closing "Bringing Forth the Distinctions of View" Entirely
By these three conditions, in their proper order, this is called moving toward, drawing near to, and rightly realizing the true Dharma.
由此三緣，如其次第，名於正法趣向、親近及與正證。
By these three conditions, in their proper order, this is called moving toward, drawing near to, and rightly realizing the true Dharma.
With this, matching the object condition (配所緣) closes entirely, closing bringing forth the distinctions of view (出見差別2: 釋行相/配所緣) entirely — perfected view is moving toward the Dharma; upright view is drawing near to it; verified purity is rightly realizing it.
18. Section: Explaining the Five Causes Begins — Raising the Question
What is called the five causes of arising dharmas?
云何名為從因生法五種因耶？
What is called the five causes of arising dharmas?
This opens explaining the five causes (釋五種因), beginning with raising the question (徵起).
19. Section: Listing and Explaining Begins — the Cause of Miserable Destinies
First, the cause of miserable destinies: namely, all unwholesome actions and their unwholesome roots.
一、惡趣因，謂諸不善及不善根。
First, the cause of miserable destinies: namely, all unwholesome actions and their unwholesome roots.
This opens listing and explaining (列釋) the five causes, beginning with the cause of miserable destinies (惡趣因) — the ten unwholesome courses of action, nourished by the roots of craving, aversion, and delusion.
20. Section: The Cause of Fortunate Destinies
Second, the cause of fortunate destinies: namely, all wholesome actions and their wholesome roots.
二、善趣因，謂一切善及諸善根。
Second, the cause of fortunate destinies: namely, all wholesome actions and their wholesome roots.
The five precepts and ten wholesome courses of action, nourished by the roots of non-craving, non-aversion, and non-delusion.
21. Section: The Cause of Consciousness's Abiding
Third, the cause that causes consciousness to abide in its abiding: namely, the four foods.
三、於識住令識住因，謂四種食。
Third, the cause that causes consciousness to abide in its abiding: namely, the four foods.
The four foods: edible food (material nourishment, sustaining the faculties through the desire realm's meals), contact-food (pleasant sensory contact that nourishes through delight), volitional food (the mental wish for a desired object, sustaining life the way a starving traveler is kept alive by hope of reaching food), and consciousness-food (the eighth consciousness, sustained by the other three, which in turn holds every faculty in place). Craving for these four foods is the root that nourishes saṃsāra; the arhat, free of craving for them, is thereby liberated.
22. Section: The Cause of Defilement
Fourth, the cause of defilement in the present dharma and future dharmas: namely, all contaminants.
四、現法後法雜染因，謂一切漏。
Fourth, the cause of defilement in the present dharma and future dharmas: namely, all contaminants.
The afflictions of craving and views, rooted in ignorance and not yet severed, keep defiling both the present life and lives to come.
23. Section: The Cause of Purity, Closing "Listing and Explaining" and "Explaining the Five Causes" Entirely
Fifth, the cause of purity: namely, the truths and dependent origination.
五、清淨因，謂諦緣起。
Fifth, the cause of purity: namely, the truths and dependent origination.
With this, the cause of purity (清淨因) closes entirely, closing listing and explaining (列釋5: 惡趣因/善趣因/識住因/雜染因/清淨因) entirely, closing explaining the five causes (釋五種因2: 徵起/列釋) entirely — thoroughly understanding the four noble truths and the twelve links of dependent origination is what establishes right view and leads out of defilement toward purity.
24. Section: Explaining Perfected View Begins — Marking Its Name
If one truly knows these causes' own-nature as their own-nature; truly knows their causes and conditions as their causes and conditions; truly knows the cessation of these causes and conditions as truly cessation; truly knows the path leading to that cessation as truly the path — this is called perfected view.
若有於此諸因自性，如實了知是其自性；於此因緣，如實了知是其因緣；於因緣滅，如實了知真實是滅；於趣滅道，如實了知真實是道；名見圓滿。
If one truly knows these causes' own-nature as their own-nature; truly knows their causes and conditions as their causes and conditions; truly knows the cessation of these causes and conditions as truly cessation; truly knows the path leading to that cessation as truly the path — this is called perfected view.
This opens explaining perfected view (釋見圓滿), beginning with marking its name (標名) — the same fourfold pattern of the four noble truths (suffering, its origin, its cessation, and the path) now applied to all five causes at once.
25. Section: Displaying the Meaning, Closing "Explaining Perfected View," "Bringing Forth the Distinctions of View," and "Perfected View" — the Second of Eight Topics — Entirely
Contemplating the matter of dependent arising, right up to ignorance as its final boundary — beyond this, there is no further contemplation of dependently-arisen causes. Only through this contemplation does its own aim reach completion.
觀緣生事，乃至無明為邊際故，過此更無緣生因觀，唯由此觀，自義究竟。
Contemplating the matter of dependent arising, right up to ignorance as its final boundary — beyond this, there is no further contemplation of dependently-arisen causes. Only through this contemplation does its own aim reach completion.
With this, displaying the meaning (顯義) closes entirely, closing explaining perfected view (釋見圓滿2: 標名/顯義) entirely, closing bringing forth the distinctions of view (出見差別2: 釋行相/配所緣, together with 釋五種因2 and 釋見圓滿2 as its three matters) entirely, closing perfected view (見圓滿3: 出見差別/釋五種因/釋見圓滿), the second of contact-as-condition-and-the-rest's eight topics, entirely — the five causes exhaust every possible dependently-arisen matter; ignorance marks contemplation's outermost limit, beyond which no further cause need be sought.
A long companion sūtra has Venerable Mahākoṭṭhita question Śāriputra on what makes a learned disciple's view perfected, upright, and verified-pure in the Buddha. Śāriputra answers in five successive rounds, each building on the last: first, truly knowing the unwholesome and its root, and the wholesome and its root (the causes of miserable and fortunate destinies); second, truly knowing the four foods, their arising (through craving for future existence, delight in what is possessed, and longing for what is not yet obtained), their cessation, and the path to their cessation (the eightfold path); third, likewise for the contaminants (sense-desire, existence, and ignorance); fourth, likewise for suffering itself, defined as birth, aging, sickness, death, separation from the loved, union with the hated, and not getting what is wanted; and fifth, likewise for aging-and-death and, in turn, every other link back through formations — in each case, knowing the thing, its arising, its cessation, and the eightfold path to that cessation. This traditionally yields forty-four kinds of wisdom, one truth-pattern applied to each of eleven links apart from ignorance itself. When Mahākoṭṭhita presses for still more, Śāriputra replies that the ocean of the Buddha's teaching cannot be exhausted by endless questioning — one drop is enough to know it is salty; sever ignorance, and wisdom needs nothing further.
26. Section: The Real Begins — Marking and Listing the Objects of Its Domain
Next, there are, briefly, three matters truly stilled within the present life, continuing to turn in unbroken succession right up until the lifespan itself has not yet come to rest, forming the known-object matters. Toward these, when a learner is rightly practicing, the nature of a learner is designated. Toward these, one beyond learning reflects thus: everything of mine is exhausted, nothing further remains to be exhausted — this is called discerning the dharma, established through the wisdom of exhaustion and of non-arising. What are the three? First, the six bases; second, the six bases conditioning contact; third, contact conditioning feeling.
復次，略有三種於現法中真實寂滅，乃至壽量未永止息，恆相續轉所知境事。於彼有學正修行時，施設學性。於彼無學作是思惟：我一切盡，不復當盡。盡、無生智所思擇故，名思擇法。云何為三？一、六處，二、六處緣觸，三、觸緣受。
Next, there are, briefly, three matters truly stilled within the present life, continuing to turn in unbroken succession right up until the lifespan itself has not yet come to rest, forming the known-object matters. Toward these, when a learner is rightly practicing, the nature of a learner is designated. Toward these, one beyond learning reflects thus: everything of mine is exhausted, nothing further remains to be exhausted — this is called discerning the dharma, established through the wisdom of exhaustion and of non-arising. What are the three? First, the six bases; second, the six bases conditioning contact; third, contact conditioning feeling.
This opens the third topic, the real (實), beginning with marking and listing the objects of its domain (標列境事) — the six sense-bases, their conditioning of contact, and contact's conditioning of feeling remain the constant field of experience for learner and arhat alike, distinguished only by how each relates to it: the learner still practicing toward realization, the arhat resting in what has already been fully exhausted.
27. Section: Explaining Its Designation Begins — By the Person's Predominance: the First Meaning: Diligent Constancy of the Learner, Explaining Its Cultivated Aspect: Distinguishing Three Kinds — Toward Feeling
One should know that here, all learned noble disciples, whatever they experience, truly and comprehensively know that very experience.
當知此中，所有多聞諸聖弟子，隨所領受，即於彼受如實遍知。
One should know that here, all learned noble disciples, whatever they experience, truly and comprehensively know that very experience.
This opens explaining its designation (釋其施設), beginning with by the person's predominance (由補特伽羅增上), the first meaning (第一義), diligent constancy of the learner (學常委), explaining its cultivated aspect (釋修相), distinguishing three kinds (別辨三種), the first, toward feeling (於受) — "learned noble disciples" here includes both ordinary learners with worldly right view and stream-enterers and above, all counted among those still in training.
28. Section: Toward Contact and the Six Bases
Further, they truly know that feeling is drawn forth by contact, and that contact is in turn drawn forth by the six bases; toward the six bases that draw forth this contact, they diligently practice right conduct tending toward disenchantment, freedom from desire, and cessation.
又能如實了知彼受觸所引生，觸復由彼六處引生，即於彼觸引因六處厭離欲滅勤修正行。
Further, they truly know that feeling is drawn forth by contact, and that contact is in turn drawn forth by the six bases; toward the six bases that draw forth this contact, they diligently practice right conduct tending toward disenchantment, freedom from desire, and cessation.
This is the second of the three kinds, toward contact and the six bases (於觸六處) — since the resultant six bases are the very basis of suffering, disenchantment with them, and diligent practice toward freedom from desire, follows directly from truly knowing them.
29. Section: Briefly Gathering Them As Impermanent
Further, gathering feeling, contact, and the six bases — every one of these three actual matters — together as one, and knowing that all are extinguished by impermanence and are thus called dharmas of cessation, then, within the present dharma, toward all three of these impermanent, ceasing matters, one practices, as said before, tending toward disenchantment and freedom from desire.
又於彼受、觸及六處一切實事略攝為一，了知一切由無常滅名滅法已，於現法中，於此一切三種實事無常滅法，如前修行厭離欲滅。
Further, gathering feeling, contact, and the six bases — every one of these three actual matters — together as one, and knowing that all are extinguished by impermanence and are thus called dharmas of cessation, then, within the present dharma, toward all three of these impermanent, ceasing matters, one practices, as said before, tending toward disenchantment and freedom from desire.
This is the third kind, briefly gathering them as impermanent (略攝無常) — feeling, contact, and the six bases, though distinguished individually above, are here gathered as a single impermanent, ceasing whole.
30. Section: Concluding the Name, Closing "Explaining Its Cultivated Aspect" Entirely
By this right conduct, this is called diligent constancy of the learner.
由此正行，名學常委。
By this right conduct, this is called diligent constancy of the learner.
With this, concluding the name (結得名) closes entirely, closing explaining its cultivated aspect (釋修相2: 別辨三種/略攝無常) entirely — constant, unbroken contemplation of the six bases, contact, and feeling as impermanent, suffering, empty, and not-self is the learner's diligent constancy.
31. Section: Diligent Constancy in Discerning the Dharma, Closing "The First Meaning" Entirely
Further, by this right conduct, one becomes utterly without any further activity, ultimately liberated — hence this is called diligent constancy in discerning the dharma.
又由修行此正行故，無所造作，究竟解脫，是故說名擇法常委。
Further, by this right conduct, one becomes utterly without any further activity, ultimately liberated — hence this is called diligent constancy in discerning the dharma.
With this, diligent constancy in discerning the dharma (擇法常委) closes entirely, closing the first meaning (第一義2: 學常委/擇法常委) entirely — where the learner still cultivates, the arhat, having exhausted every contaminant and attained the wisdom of exhaustion and non-arising, abides in constant discernment with nothing further to do.
32. Section: The Second Meaning Begins — Diligent Constancy of the Learner
For the sake of realizing what has not yet been attained, not yet been realized, one cultivates without interruption, with earnest, weighty skillful means — this is called diligent constancy of the learner.
為欲證得曾所未得、曾所未證，修行無間、殷重方便，名學常委。
For the sake of realizing what has not yet been attained, not yet been realized, one cultivates without interruption, with earnest, weighty skillful means — this is called diligent constancy of the learner.
This opens the second meaning (第二義), beginning again with diligent constancy of the learner (學常委) — where the first meaning simply described practicing according to what is experienced, this second meaning marks a deeper degree: unbroken, earnest striving specifically toward fruits not yet realized.
33. Section: Diligent Constancy in Discerning the Dharma, Closing "The Second Meaning" and "By the Person's Predominance" Entirely
For the sake of never regressing from all the joy of abiding in present dharmas, one acts without interruption, with earnest, weighty effort — hence this is called diligent constancy in discerning the dharma.
為於所有現法樂住無有退失無間所作、殷重所作，由是說名擇法常委。
For the sake of never regressing from all the joy of abiding in present dharmas, one acts without interruption, with earnest, weighty effort — hence this is called diligent constancy in discerning the dharma.
With this, diligent constancy in discerning the dharma (擇法常委) closes entirely, closing the second meaning (第二義2: 學常委/擇法常委) entirely, closing by the person's predominance (由補特伽羅增上2: 第一義/第二義) entirely — even an arhat not yet liberated both ways must keep cultivating concentration lest the joy of meditative absorption itself regress, though the liberating wisdom never does.
34. Section: By the Dharma's Predominance Begins — Named the Dharma Realm
Equally proclaiming every matter and dharma through the predominant collection of names, phrases, and syllables — this is called the dharma realm.
等說一切事法增上名句文身，名為法界。
Equally proclaiming every matter and dharma through the predominant collection of names, phrases, and syllables — this is called the dharma realm.
This opens by the dharma's predominance (由法增上), the second of two matters under explaining its designation, beginning with named the dharma realm (名法界) — names, phrases, and syllables (the words themselves, the sentences built from them, and the letters underlying both) are the vehicle through which the object of the sixth consciousness is understood; undistorted use of them is what makes them "predominant." The Yogācārabhūmi Commentary gives three reasons the treatise calls this the dharma realm: it flows from the Buddha's own utterly pure dharma realm as its cause; relying on it and cultivating accordingly, one can realize the dharma realm as its fruit; and, simply as that which expresses the dharma realm, it is itself also called the dharma realm — this last sense being the one emphasized here.
35. Section: Named Skillfully Penetrating the Dharma Realm Begins — By Unobstructed Understanding
Those who have attained unobstructed understanding wield names, phrases, and syllables freely, according to their wish — hence this is called skillfully penetrating the dharma realm.
諸有獲得無礙解故，名句文身隨欲自在，是故說名善達法界。
Those who have attained unobstructed understanding wield names, phrases, and syllables freely, according to their wish — hence this is called skillfully penetrating the dharma realm.
This opens named skillfully penetrating the dharma realm (名善達法界), beginning with by unobstructed understanding (由無礙解) — the four unobstructed understandings of dharma (the words that express dependent origination's profound meaning), meaning (what those words point to), etymology (fluency across languages), and eloquence (joyful, unhindered teaching), found complete only from the ninth bodhisattva ground onward.
36. Section: Able to Widely Proclaim Begins — Toward the Truthful Meaning
Because one has thoroughly penetrated the dharma realm, toward this very true, contemplated meaning, one further proclaims it, with distinctions, through other names, according to one's wish.
由於法界善通達故，即於如是真實想義，更以餘名，隨其所樂差別宣說。
Because one has thoroughly penetrated the dharma realm, toward this very true, contemplated meaning, one further proclaims it, with distinctions, through other names, according to one's wish.
This opens able to widely proclaim (能廣宣說), beginning with toward the truthful meaning (於真實義) — since different listeners awaken through different words, the same emptiness can be taught under many names. Per the 披尋記, citing the Madhyānta-vibhāga: emptiness, suchness, the true limit, signlessness, ultimate nature, and selflessness are among its many names — emptiness meaning neither a real graspable nor a real grasper is found, yet the illusion-like appearance is not nothing either; suchness meaning it never changes regardless of a being's destiny; the true limit meaning it is the undistorted object of noble wisdom alone, never a deluded ordinary being's domain; signlessness meaning every conditioned mark utterly falls away in the realization of non-discriminating wisdom; ultimate nature meaning it is the very object supreme wisdom operates upon; and selflessness meaning no permanent, unitary, sovereign self is ever found within dependent origination.
37. Section: Even Across Seven Days and Nights, Closing "Toward the Truthful Meaning" Entirely
Even across seven days and seven nights, or beyond that measure, one's eloquence never runs dry.
乃至能於七日七夜，或過彼量，辭辯無竭。
Even across seven days and seven nights, or beyond that measure, one's eloquence never runs dry.
With this, toward the truthful meaning (於真實義) closes entirely — the first of two matters under able to widely proclaim, the second, toward conditioned dharmas, still to follow.
38. Section: Toward Conditioned Dharmas, Closing "Able to Widely Proclaim," "Named Skillfully Penetrating the Dharma Realm," "By the Dharma's Predominance," "Explaining Its Designation," and "The Real" — the Third of Eight Topics — Entirely
Further, by such distinct categories, one truly proclaims that this is conditioned, fashioned by volition, moving and faltering, like a sickness, like a boil — and so on, at length.
復以如是差別種類，如實宣說彼是有為，思所造作，動轉羸頓，如病、如癰，乃至廣說。
Further, by such distinct categories, one truly proclaims that this is conditioned, fashioned by volition, moving and faltering, like a sickness, like a boil — and so on, at length.
This is the second of two matters under able to widely proclaim, toward conditioned dharmas (於有為法). Per the 披尋記, "and so on" extends the simile to like an arrow and like affliction — together the four aspects of the contemplation of aversion, detailed in the aggregates section: like a sickness (the elements' imbalance breeding bodily suffering), like a boil (afflictive seeds festering within the aggregates), like an arrow (suffering piercing as sharply and inextricably as an enemy's arrow), and affliction (grief at loss of loved ones, wealth, or health, born of clinging to self and self's-possession). With this, toward conditioned dharmas closes entirely, closing able to widely proclaim (能廣宣說2: 於真實義/於有為法) entirely, closing named skillfully penetrating the dharma realm (名善達法界2: 由無礙解/能廣宣說) entirely, closing by the dharma's predominance (由法增上2: 名法界/名善達法界) entirely, closing explaining its designation (釋其施設2: 由補特伽羅增上/由法增上) entirely, closing the real (實2: 標列境事/釋其施設), the third of contact-as-condition-and-the-rest's eight topics, entirely.
A companion sūtra has the Buddha ask Śāriputra to explain the verses on the learner and the one beyond learning from the Pārāyaṇa (the questions of Ajita/Maitreya). Śāriputra at first sits silent through three askings; when the Buddha rephrases the question in terms of contemplating the six bases, contact, and feeling, Śāriputra readily explains: the learner still has the arising of the four foods' craving even while cultivating disenchantment and freedom from desire toward the six bases, contact, and feeling; the arhat has fully severed that craving, realized the wisdom of exhaustion and non-arising, and abides in unregressing joy through earnest, ceaseless effort. Afterward, Śāriputra explains to the assembly that his initial silence was simply to let the Buddha's second framing draw out a fuller answer, and declares that he could answer the same question phrased differently every day for seven days and nights without exhausting his eloquence. The Buddha confirms this before the assembly, attributing it to Śāriputra's complete mastery of the four unobstructed understandings — this illustrates the topic's own teaching that one who has fully penetrated the dharma realm can proclaim the same truth endlessly, through the ultimate meaning and through conditioned dharmas alike.
39. Section: Understanding Begins — Marking and Listing Six Kinds of Pronouncement
Next, one should know that a fully understanding arhat has, in brief, six kinds of pronouncement of what is understood. First, pronouncement with alternative expressions; second, pronouncement without alternative expressions; third, pronouncement of wisdom; fourth, pronouncement of severance; fifth, general pronouncement; sixth, particular pronouncement.
復次，當知具解諸阿羅漢，略有六種記別所解。一、有異門記別，二、無異門記別，三、智記別，四、斷記別，五、總記別，六、別記別。
Next, one should know that a fully understanding arhat has, in brief, six kinds of pronouncement of what is understood. First, pronouncement with alternative expressions; second, pronouncement without alternative expressions; third, pronouncement of wisdom; fourth, pronouncement of severance; fifth, general pronouncement; sixth, particular pronouncement.
This opens the fourth topic, understanding (解) — the arhat's mastery of the dharma realm expressed through six distinct modes of self-declaration — beginning with marking and listing (標列) all six.
40. Section: Explaining Each in Turn Begins — Pronouncement With Alternative Expressions
Pronouncement with alternative expressions means: as with a certain one who, whether questioned by another or spontaneously, wishing to inspire in others deep reverence toward the Buddha's noble teaching, pronounces thus: "For me now, there is not a single doubt remaining."
有異門記別者，謂如有一，或他請問，或復自然為欲令他於佛聖教多起恭敬，故如是記：我於今者無一疑惑。
Pronouncement with alternative expressions means: as with a certain one who, whether questioned by another or spontaneously, wishing to inspire in others deep reverence toward the Buddha's noble teaching, pronounces thus: "For me now, there is not a single doubt remaining."
This opens explaining each in turn (隨釋), beginning with pronouncement with alternative expressions (有異門記別) — since the Buddha teaches the same truth through countless different approaches suited to different listeners, an arhat's freedom from doubt across every one of these approaches is itself a mode of declaration.
41. Section: Pronouncement Without Alternative Expressions, Closing "Explaining Each in Turn" (First Two) Entirely
Pronouncement without alternative expressions means making this declaration: "For me, birth is exhausted" — and so on, at length.
無異門記別者，謂作是記：我生已盡，乃至廣說。
Pronouncement without alternative expressions means making this declaration: "For me, birth is exhausted" — and so on, at length.
With this, pronouncement without alternative expressions (無異門記別) closes as its own item — the single, universally shared declaration of every arhat: "birth for me is exhausted, the pure life established, what was to be done has been done, no further existence awaits." Per the 披尋記, citing the Explanation of the Different Aspects: birth's exhaustion covers both the resultant embodiment (no eighth rebirth cycle for a stream-enterer) and affliction's own diminishment (for a once-returner); the pure life's establishment marks the non-returner's severance of the last three grades of desire-realm affliction; what was to be done marks the arhat's completed path; and no further existence marks the arhat's final freedom from the three realms at the lifespan's end — one shared verse spanning all four fruits of the path.
42. Section: Pronouncement of Wisdom Begins — Marking Its Name
Pronouncement of wisdom means: if someone asks, "By knowing what, by seeing what, is that birth already exhausted?" one pronounces: "Because the condition for birth is exhausted, that birth is already exhausted." By such a mark, pronouncing the wisdom of exhaustion embraced within one's own well-liberated wisdom — this is called pronouncement of wisdom.
智記別者，謂有問言：云何知故，云何見故，彼生已盡？便記別言：生緣盡故，彼生已盡。以如是相，記別自己善解脫智所攝盡智，名智記別。
Pronouncement of wisdom means: if someone asks, "By knowing what, by seeing what, is that birth already exhausted?" one pronounces: "Because the condition for birth is exhausted, that birth is already exhausted." By such a mark, pronouncing the wisdom of exhaustion embraced within one's own well-liberated wisdom — this is called pronouncement of wisdom.
This opens the third of six kinds, pronouncement of wisdom (智記別), beginning with marking its name (標名) — declaring, when asked how one knows rebirth is exhausted, that the very condition for rebirth has itself been exhausted.
43. Section: Explaining the Mark Begins — Particular Pronouncement: Through the Causes and Conditions of the Graspings
Further, particular pronouncement, within this very matter, means: one pronounces that existence has its cause and condition. One further pronounces: birth's cause and condition is existence's cause and condition, the graspings.
又即於此別記別者，謂即記別：彼因緣有。又復記別：彼生因緣，因緣諸取。
Further, particular pronouncement, within this very matter, means: one pronounces that existence has its cause and condition. One further pronounces: birth's cause and condition is existence's cause and condition, the graspings.
This opens explaining the mark (釋相) of pronouncement of wisdom, beginning with particular pronouncement (別記別), and, within it, through the causes and conditions of the graspings (因緣諸取) — tracing birth back through existence to grasping, and grasping back through craving, in reverse dependent-origination order.
44. Section: Freedom From the Graspings, Closing "Particular Pronouncement" Entirely
One further pronounces: because these marks of grasping are truly known, truly seen, grasping is rendered nonexistent.
又復記別：此諸取相如實知故，如實見故，令取無有。
One further pronounces: because these marks of grasping are truly known, truly seen, grasping is rendered nonexistent.
With this, freedom from the graspings (遠離諸取) closes entirely, closing particular pronouncement (別記別2: 因緣諸取/遠離諸取) entirely — the four graspings (of desire, of views, of precepts and vows, and of the doctrine of self), once truly known and seen, simply cease to operate.
45. Section: General Pronouncement, Closing "Explaining the Mark" and "Pronouncement of Wisdom" Entirely
General pronouncement means: toward everything thus pronounced, truly knowing that every feeling is suffering, and, having known this, causing that birth to be exhausted. Such a pronouncement is called general pronouncement.
總記別者，謂即於此一切所記，了知所有諸受皆苦，既了知已，令彼生盡。如是記者，名總記別。
General pronouncement means: toward everything thus pronounced, truly knowing that every feeling is suffering, and, having known this, causing that birth to be exhausted. Such a pronouncement is called general pronouncement.
With this, general pronouncement (總記別) closes entirely, closing explaining the mark (釋相2: 別記別/總記別) entirely, closing pronouncement of wisdom (智記別2: 標名/釋相) entirely — where particular pronouncement traces each link's own distinct character, general pronouncement grasps their shared nature: every feeling, in every realm, is suffering.
46. Section: Pronouncement of Severance Begins — Marking Its Name
Pronouncement of severance means: precisely because of that inner liberation, every condition of craving is exhausted. Such a pronouncement is called pronouncement of severance.
斷記別者，謂即由彼內解脫故，一切貪愛因緣皆盡。如是記者，名斷記別。
Pronouncement of severance means: precisely because of that inner liberation, every condition of craving is exhausted. Such a pronouncement is called pronouncement of severance.
This opens the fourth of six kinds, pronouncement of severance (斷記別), beginning with marking its name (標名). Per the 披尋記: birth already exhausted is called inner liberation; freedom from every binding craving toward the desire, form, and formless realms is called every condition of craving exhausted.
47. Section: Explaining the Mark Begins — Particular Pronouncement
This pronouncement of severance, exactly as said before, is called particular pronouncement.
此斷記別，即如前說，名別記別。
This pronouncement of severance, exactly as said before, is called particular pronouncement.
This opens explaining the mark (釋相), beginning with particular pronouncement (別記別) — the declaration just given (inner liberation, every craving-condition exhausted) is itself the particular form of pronouncement of severance.
48. Section: General Pronouncement Begins — Marking It
This general pronouncement, one should know, is, in brief, of three aspects.
此總記別，當知略由三種行相。
This general pronouncement, one should know, is, in brief, of three aspects.
This opens general pronouncement (總記別), beginning with marking it (標) — three aspects of declaring severance in general terms, to follow.
49. Section: Explaining Begins — the First Aspect: General Pronouncement of Severance
Namely: "The fetters the Blessed One has spoken of, I have none of them at all." This is called the first aspect, general pronouncement of severance — namely, because every fetter of existence is permanently severed.
謂薄伽梵所說諸結，我皆無有。是名最初斷總記別，謂諸有結皆永斷故。
Namely: "The fetters the Blessed One has spoken of, I have none of them at all." This is called the first aspect, general pronouncement of severance — namely, because every fetter of existence is permanently severed.
This opens explaining (釋) the three aspects, beginning with the first (最初斷總記別) — a blanket declaration that every fetter the Buddha has ever named has been severed.
50. Section: The Second Aspect: General Pronouncement of Severance
Further: "I abide in such mindfulness; because I abide in this mindfulness, all craving, sorrow, and unwholesome states are utterly unable to leak into my mind." This is called the second aspect, general pronouncement of severance — namely, because of constant abiding.
又我安住如是正念，由我安住此正念故，一切貪憂惡不善法，能令畢竟不漏於心。是名第二斷總記別，謂恆住故。
Further: "I abide in such mindfulness; because I abide in this mindfulness, all craving, sorrow, and unwholesome states are utterly unable to leak into my mind." This is called the second aspect, general pronouncement of severance — namely, because of constant abiding.
This is the second aspect (第二斷總記別) — the six constant abidings, whereby no affliction can leak into the mind at any of the six sense-doors regardless of what is encountered.
51. Section: The Third Aspect, Closing "Explaining," "General Pronouncement" (Under Severance), "Explaining the Mark," and "Pronouncement of Severance" Entirely
Further, within this, I myself have no arrogance whatsoever. This is called the third aspect, general pronouncement of severance — namely, because no further overweening pride remains.
又於此中自無憍慢。是名第三斷總記別，謂無有餘增上慢故。
Further, within this, I myself have no arrogance whatsoever. This is called the third aspect, general pronouncement of severance — namely, because no further overweening pride remains.
With this, the third aspect closes entirely, closing explaining (釋3: 最初斷總記別/第二斷總記別/第三斷總記別) entirely, closing general pronouncement (總記別2: 標/釋) entirely, closing explaining the mark (釋相2: 別記別/總記別) entirely, closing pronouncement of severance (斷記別2: 標名/釋相) entirely — having thoroughly penetrated the selflessness of the five aggregates through the four truths and dependent origination, the arhat's exhaustion of wisdom carries no trace of pride in the attainment itself.
52. Section: Concluding the Count, Closing "Understanding" — the Fourth of Eight Topics — Entirely
Thus, altogether, there are said to be six kinds of pronouncement.
如是總說有六記別。
Thus, altogether, there are said to be six kinds of pronouncement.
With this, concluding the count (結數) closes entirely, closing understanding (解3: 標列/隨釋/結數), the fourth of contact-as-condition-and-the-rest's eight topics, entirely. The six named kinds resolve into four major categories: pronouncement with alternative expressions, without alternative expressions, of wisdom, and of severance — the latter two each further unfolding into their own particular and general forms, yielding six named kinds in total from four root categories.
A companion sūtra from the Madhyama-āgama (not the Saṃyukta this time) tells of the monk Kṛṣṇadanta ("Black-Tooth") bringing Śāriputra news that a fellow monk has disrobed, and asking whether Śāriputra himself still delights in the holy life. Śāriputra answers only "I have no doubt about the Dharma," then, pressed about the future, "I have no uncertainty about that either" — illustrating pronouncement with alternative expressions, since he answers indirectly rather than declaring arhatship outright. When Kṛṣṇadanta reports this to the Buddha as if Śāriputra had claimed final knowledge directly, the Buddha summons Śāriputra, who clarifies that he spoke only the meaning, not the customary formula "birth is exhausted" itself — illustrating the distinction between pronouncement with and without alternative expressions. The Buddha then poses, one by one, exactly the questions a fellow renunciant might ask, and Śāriputra answers each in turn, with the Buddha praising each reply as "well spoken": how he knows birth is exhausted (through birth's condition, existence, having ceased — pronouncement of wisdom's causes-and-conditions-of-the-graspings); tracing existence back through grasping, craving, and feeling to their conditions in turn (pronouncement of wisdom's general form: all feeling is suffering); what it means to have "turned one's back" on rebirth (freedom from fear, doubt, and confusion through the six constant abidings — pronouncement of severance's second aspect); and, when the Buddha invites an even more concise summary, Śāriputra offers two: "all that is felt is suffering" (the concise form of general pronouncement of wisdom) and "the fetters spoken of are none of mine" (the concise form of the first aspect of general pronouncement of severance). Afterward, exactly as in the previous topic, Śāriputra declares his readiness to answer the same questions rephrased across seven days and nights without exhausting his eloquence, and the Buddha confirms this before Kṛṣṇadanta, attributing it to Śāriputra's thorough penetration of the dharma realm — illustrating, in sequence, all six kinds of pronouncement this topic has just explained.
53. Section: Taking No Delight Begins — Raising What Is Delighted In
Next, there are three dharmas that all the world delights in and takes joy in, spoken of in terms of what is internal. First, vigor; second, wondrous form; third, long life.
復次，有三種法，是諸世間所愛所樂，依內而說。一者、勢力，二者、妙色，三者、壽命。
Next, there are three dharmas that all the world delights in and takes joy in, spoken of in terms of what is internal. First, vigor; second, wondrous form; third, long life.
This opens the fifth topic, taking no delight (不愛樂) — the world's attachment to aging, sickness, and death's opposites — beginning with raising what is delighted in (舉所愛樂): vigor (freedom from illness, bodily strength), per the 披尋記, and wondrous form (youthful, radiant beauty), the very things people spend their lives pursuing through diet, exercise, and every remedy against their loss.
54. Section: Displaying What Is Not Delighted In Begins — Marking and Listing Three Dharmas
There are further three distinct dharmas that violate and harm these three, drawing forth what the noble path remedies, dharmas nobody delights in. First, sickness; second, old age; third, untimely death.
復有違害如是三法，能引所治不可愛樂三種別法。一者、疾病，二者、衰老，三者、夭歿。
There are further three distinct dharmas that violate and harm these three, drawing forth what the noble path remedies, dharmas nobody delights in. First, sickness; second, old age; third, untimely death.
This opens displaying what is not delighted in (顯不愛樂), beginning with marking and listing three dharmas (標列三法) — sickness robs vigor, old age robs wondrous form, and untimely death robs long life; it is precisely because of these three that the Buddha appeared in the world to teach the one path fully free of them, unconditioned nirvāṇa.
55. Section: Distinguishing Transcendence Begins — Generally Marking and Listing: Marking the Distinction
If one gives rise to wrong conduct within the three trainings, one is then incapable of transcending sickness, old age, and untimely death. If one gives rise to right conduct within the three trainings, one is then able to transcend these three matters.
若於三學起邪行時，便不堪任超越疾病、衰老、夭歿。若於三學起正行時，即能超越如是三事。
If one gives rise to wrong conduct within the three trainings, one is then incapable of transcending sickness, old age, and untimely death. If one gives rise to right conduct within the three trainings, one is then able to transcend these three matters.
This opens distinguishing transcendence (料簡超越), the second of two matters under taking no delight, beginning with generally marking and listing (總標列), marking the distinction (標差別) — whether one transcends sickness, old age, and death hinges entirely on right versus wrong conduct within the three trainings, the whole of Buddhist practice in outline.
56. Section: Listing the Three Trainings, Closing "Generally Marking and Listing" Entirely
What are the three trainings? First, the superior training in discipline; second, the superior training in mind; third, the superior training in wisdom.
云何三學？一、增上戒學，二、增上心學，三、增上慧學。
What are the three trainings? First, the superior training in discipline; second, the superior training in mind; third, the superior training in wisdom.
With this, listing the three trainings (列三學) closes entirely, closing generally marking and listing (總標列2: 標差別/列三學) entirely. Per the Śrāvaka Stage, "superior" carries two senses — that toward which practice tends, and its unsurpassed excellence: pure discipline is cultivated for the sake of tending toward superior mind (hence superior training in discipline); concentrated mind is cultivated for the sake of tending toward superior wisdom (hence superior training in mind); and wisdom is cultivated for the sake of severing affliction (hence superior training in wisdom) — all three unique to the noble teaching, shared with no outside path.
57. Section: Explaining Each Mark Individually Begins — Explaining the Trainings' Conduct: Relying on the Superior Training in Discipline: Raising Wrong Conduct: Questioning
What is it called to give rise to wrong conduct by relying on the superior training in discipline?
云何名為依止所有增上戒學起諸邪行？
What is it called to give rise to wrong conduct by relying on the superior training in discipline?
This opens explaining each mark individually (別釋相), beginning with explaining the trainings' conduct (釋諸學行), and, within it, relying on the superior training in discipline (依增上戒), raising wrong conduct (舉邪行), opening with questioning (徵).
58. Section: Explaining Begins — Bringing Forth the Causes and Conditions: No Shame
Namely, as with a certain one who, among the earliest trainings, commits some transgression, and, whether regarding themselves or regarding others, feels no shame.
謂如有一，於初學中有所毀犯，或觀於自、或觀於他，無有羞恥。
Namely, as with a certain one who, among the earliest trainings, commits some transgression, and, whether regarding themselves or regarding others, feels no shame.
This opens explaining (釋), beginning with bringing forth the causes and conditions (舉因緣), the first, no shame (無有羞恥) — someone who transgresses a precept, minor or major, yet feels no embarrassment before themselves or their teachers, and has no wish to repent.
59. Section: Not Guarding Oneself
Having thus abided in shamelessness, one then fails to guard oneself against every unwholesome, evil dharma.
既自安住無羞恥已，便於一切惡不善法不自防護。
Having thus abided in shamelessness, one then fails to guard oneself against every unwholesome, evil dharma.
The second cause, not guarding oneself (不自防護) — without shame as its foundation, no resolve remains to protect the mind from unwholesome states.
60. Section: No Reverence or Caution Whatsoever
Having thus failed to guard oneself against that dharma, one gives rise to no reverence toward the Buddha, Dharma, and Saṅgha, and has no reverence or caution whatsoever toward the teaching and exhortation one has learned. By this cause and condition, if another rightly admonishes and raises this matter, one is then unable to bear their words, and, for one's own part, remains silent and does not speak with them.
既於彼法不自護已，於佛法僧不起恭敬，於諸所學教授教誡都無敬忌。由是因緣，若於此事他正諫舉，便於彼言不能忍受，自亦於彼默不與語。
Having thus failed to guard oneself against that dharma, one gives rise to no reverence toward the Buddha, Dharma, and Saṅgha, and has no reverence or caution whatsoever toward the teaching and exhortation one has learned. By this cause and condition, if another rightly admonishes and raises this matter, one is then unable to bear their words, and, for one's own part, remains silent and does not speak with them.
The third cause, no reverence or caution whatsoever (都無敬忌) — reverence toward what should be done, caution toward what should not; without either, admonishment from a fellow practitioner meets only silent resentment.
61. Section: Drawing Near to Bad Companions
Toward a person who rightly admonishes and raises what is proper and improper, one grows resentful, turns away, and keeps far off; toward those who practice wrong conduct like one's own, one draws near, associates, and delights in dwelling together with them. Because of dwelling together with bad companions, one grows resentful even toward the worthy and the noble, how much more so toward actually visiting them in person to pay respects and seek instruction.
於處非處能正諫舉補特伽羅，憎背遠避；
Toward a person who rightly admonishes and raises what is proper and improper, one grows resentful, turns away, and keeps far off.
於行邪行同己法者，親近交遊，好共安止。由與惡友共安止故，於諸賢聖尚生憎背，況當詣彼躬申敬覲。
Toward those who practice wrong conduct like one's own, one draws near, associates, and delights in dwelling together with them. Because of dwelling together with bad companions, one grows resentful even toward the worthy and the noble, how much more so toward actually visiting them in person to pay respects and seek instruction.
The fourth cause, drawing near to bad companions (親近惡友) — birds of a feather, as the saying goes; like clings to like, and one who cannot bear correction naturally gravitates toward others who share the same faults. Per the 披尋記, "proper" (處) names what accords with cause and effect without contradiction; "improper" (非處) names what contradicts it.
62. Section: Resentful Rejection of the Noble Teaching
Even should one go to such a person to teach them the true Dharma, being resentful and turned away from the noble teaching, one has no wish to hear it. Even if one briefly lends an ear, the mind holds no reverence or compliance, only harboring contentious resistance, not listening in order to understand. Toward the treatises of wisdom that distinguish right conduct as proper or improper, one takes no delight in dwelling on them. Because one's inner mind harbors contentious resistance, though one listens, one neither believes nor accepts it, nor practices accordingly.
設復往彼為說正法，憎背聖故，而不欲聞。設暫屬耳，心無敬順，唯懷違諍，不為知解而有聽聞。於處非處分別正行諸智論中，不樂安住。彼由內懷違諍心故，雖有聽聞，而不信受，亦不依行。
Even should one go to such a person to teach them the true Dharma, being resentful and turned away from the noble teaching, one has no wish to hear it. Even if one briefly lends an ear, the mind holds no reverence or compliance, only harboring contentious resistance, not listening in order to understand. Toward the treatises of wisdom that distinguish right conduct as proper or improper, one takes no delight in dwelling on them. Because one's inner mind harbors contentious resistance, though one listens, one neither believes nor accepts it, nor practices accordingly.
The fifth cause, resentful rejection of the noble teaching (憎背聖教) — outward posture of listening masking an inward refusal to actually take the teaching in. Per the 披尋記, citing the Decisive Section: without the provisions of the path already accumulated, no one realizes the learner's or the arhat's liberation in this very life; without the noble path already attained, no one realizes nirvāṇa or the awakening of the śrāvaka, solitary buddha, or unsurpassed buddha — such is the meaning of "proper" and "improper" here.
63. Section: Abandoned by the Worthy and the Noble, Closing "Bringing Forth the Causes and Conditions" Entirely
Further, the worthy and the noble fall silent and do not speak with such a person, reflecting thus: such a practitioner cannot be taught or exhorted through speech.
又諸賢聖默不與語，作是思惟：如是行者，不堪與語教授教誡。
Further, the worthy and the noble fall silent and do not speak with such a person, reflecting thus: such a practitioner cannot be taught or exhorted through speech.
With this, abandoned by the worthy and the noble (為賢聖棄) closes entirely, closing bringing forth the causes and conditions (舉因緣6: 無有羞恥/不自防護/都無敬忌/親近惡友/憎背聖教/為賢聖棄) entirely. The Bodhisattva Stage's own bodhisattva-precepts chapter notes this is not itself a fault: a bodhisattva who withholds teaching from someone incapable of receiving it, harboring no ill will in doing so, commits no transgression.
64. Section: Bringing Forth the Transgression, Closing "Explaining" Entirely
Such a one, naturally unable to restrain themselves, and now abandoned by the worthy and the noble besides, finds their inner mind never at peace, their outer body, speech, and mind coarse and disordered — ill-tempered, greedy, argumentative, and arrogant. Toward such matters they see no fault or wrongdoing, transgress repeatedly, and fail to repent as the Dharma requires; through repeated habituation, they gradually transgress every precept.
彼既自然無法自制，又為賢聖之所棄捨，於其內心恆不寂靜，外身語意猥雜而住，勃惡、貪婪、彊口、憍傲，於如是事不見過罪，多所毀犯，不如法悔，由數習故，漸次毀犯一切尸羅。
Such a one, naturally unable to restrain themselves, and now abandoned by the worthy and the noble besides, finds their inner mind never at peace, their outer body, speech, and mind coarse and disordered — ill-tempered, greedy, argumentative, and arrogant. Toward such matters they see no fault or wrongdoing, transgress repeatedly, and fail to repent as the Dharma requires; through repeated habituation, they gradually transgress every precept.
With this, bringing forth the transgression (出毀犯) closes entirely, closing explaining (釋2: 舉因緣/出毀犯) entirely — the Śrāvaka Stage lists ten such factors of discipline's decline elsewhere (wrongly receiving the precepts in the first place, excessive laxity, excessive dissipation, heedlessness, wrong aspiration, breach of proper conduct, breach of right livelihood, falling into one of two extremes, inability to break free, and loss of what was received); their reverse marks discipline's completeness.
65. Section: The Concluding Statement, Closing "Raising Wrong Conduct" Entirely
One should know this is called giving rise to wrong conduct by relying on the superior training in discipline.
當知是名依止所有增上戒學起諸邪行。
One should know this is called giving rise to wrong conduct by relying on the superior training in discipline.
With this, the concluding statement (結) closes entirely, closing raising wrong conduct (舉邪行3: 徵/釋/結) entirely.
66. Section: Reversing Into Right Conduct, Closing "Relying on the Superior Training in Discipline" Entirely
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in discipline.
與此相違，當知即是依止所有增上戒學所起正行。
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in discipline.
With this, reversing into right conduct (翻正行) closes entirely, closing relying on the superior training in discipline (依增上戒2: 舉邪行/翻正行) entirely — six marks of right conduct mirror the six causes above: a sense of shame that leads to prompt repentance; self-guarding diligence; reverence toward the Three Jewels; drawing near to good companions rather than bad; reverent joy in hearing the noble teaching; and, as a result, being welcomed and guided by the worthy and the noble, like a clean vessel ready to receive the water of every wholesome dharma.
67. Section: Relying on the Superior Training in Mind Begins — Raising Wrong Conduct: Questioning
What is it called to give rise to wrong conduct by relying on the superior training in mind?
云何名為依止所有增上心學起諸邪行？
What is it called to give rise to wrong conduct by relying on the superior training in mind?
This opens relying on the superior training in mind (依增上心), the second of the three trainings, beginning with raising wrong conduct (舉邪行), opening with questioning (徵).
68. Section: Explaining Begins — While Walking
Namely, while walking, not according with proper principle, one grasps at the signs and finer particulars of objects; by this cause and condition, forgetfulness of mindfulness arises. Then, within this, not observing its faults, once affliction has arisen, one grasps it firmly and does not let go; by this cause and condition, one abides without clear comprehension.
謂於行時，不如正理，執取境界諸相、隨好，由是因緣，發起忘念。即於其中不觀過患，煩惱生已，堅執不捨，由是因緣，不正知住。
Namely, while walking, not according with proper principle, one grasps at the signs and finer particulars of objects; by this cause and condition, forgetfulness of mindfulness arises. Then, within this, not observing its faults, once affliction has arisen, one grasps it firmly and does not let go; by this cause and condition, one abides without clear comprehension.
This opens explaining (釋), beginning with while walking (於行時) — grasping at signs while moving through the world is where forgetfulness of mindfulness first takes root, obstructing concentration.
69. Section: While Abiding, Closing "Explaining" Entirely
Or, while abiding, dwelling in a secluded place, with no second person present, one relies precisely on forgetfulness of mindfulness and abiding without clear comprehension as one's basis, and the mind scatters, racing outward.
或於住時，居遠離處，無有第二，即以忘念、不正知住為所依止，心外馳散。
Or, while abiding, dwelling in a secluded place, with no second person present, one relies precisely on forgetfulness of mindfulness and abiding without clear comprehension as one's basis, and the mind scatters, racing outward.
With this, while abiding (於住時) closes entirely, closing explaining (釋2: 於行時/於住時) entirely — even the outward posture of seated meditation, without inward mindfulness, becomes mere daydreaming, no obstacle-free concentration ever forming.
70. Section: The Concluding Statement, Closing "Raising Wrong Conduct" Entirely
Thus is it called giving rise to wrong conduct by relying on the superior training in mind.
如是名為依止所有增上心學起諸邪行。
Thus is it called giving rise to wrong conduct by relying on the superior training in mind.
With this, the concluding statement (結) closes entirely, closing raising wrong conduct (舉邪行3: 徵/釋/結) entirely.
71. Section: Reversing Into Right Conduct, Closing "Relying on the Superior Training in Mind" Entirely
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in mind.
與此相違，當知即是依止所有增上心學所起正行。
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in mind.
With this, reversing into right conduct (翻正行) closes entirely, closing relying on the superior training in mind (依增上心2: 舉邪行/翻正行) entirely — proper attention that neither grasps at signs nor their finer particulars, observing every fault, keeps mindfulness and clear comprehension both intact, whether walking or seated.
72. Section: Relying on the Superior Training in Wisdom Begins — Raising Wrong Conduct: Questioning
What is it called to give rise to wrong conduct by relying on the superior training in wisdom?
云何名為依止所有增上慧學起諸邪行？
What is it called to give rise to wrong conduct by relying on the superior training in wisdom?
This opens relying on the superior training in wisdom (依增上慧), the third of the three trainings, beginning with raising wrong conduct (舉邪行), opening with questioning (徵).
73. Section: Explaining, Closing "Raising Wrong Conduct" (Third Two) Entirely
Namely, as with a certain one who, having kept far away from the worthy and the noble, drawn near instead to bad companions, having heard improper teachings and taken them as resolved understanding, thinks through dharmas without according with proper principle — toward every evil desire and every evil view, they delight in accepting and following it; or, toward the vast body of what should be learned and the wondrous dharma to be attained, they belittle themselves as incapable.
謂如有一，離近賢聖，依近惡友，聞不正法勝解為因，不如正理思擇諸法。於諸惡欲及諸惡見喜樂受行，或於廣大所學、所得微妙法中，而自輕懱。
Namely, as with a certain one who, having kept far away from the worthy and the noble, drawn near instead to bad companions, having heard improper teachings and taken them as resolved understanding, thinks through dharmas without according with proper principle — toward every evil desire and every evil view, they delight in accepting and following it; or, toward the vast body of what should be learned and the wondrous dharma to be attained, they belittle themselves as incapable.
This opens explaining (釋) — either wrongly accepting evil views out of poor company, or else despairing that the vast, profound teaching is simply beyond one's own capacity, both equally undermine the superior training in wisdom.
74. Section: The Concluding Statement, Closing "Raising Wrong Conduct" Entirely
Thus is it called giving rise to wrong conduct by relying on the superior training in wisdom.
如是名為依止所有增上慧學起諸邪行。
Thus is it called giving rise to wrong conduct by relying on the superior training in wisdom.
With this, the concluding statement (結) closes entirely, closing raising wrong conduct (舉邪行3: 徵/釋/結) entirely.
75. Section: Reversing Into Right Conduct, Closing "Relying on the Superior Training in Wisdom," "Explaining the Trainings' Conduct" Entirely
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in wisdom.
與此相違，當知即是依止所有增上慧學所起正行。
The reverse of this, one should know, is precisely right conduct arising by relying on the superior training in wisdom.
With this, reversing into right conduct (翻正行) closes entirely, closing relying on the superior training in wisdom (依增上慧2: 舉邪行/翻正行) entirely, closing explaining the trainings' conduct (釋諸學行3: 依增上戒/依增上心/依增上慧) entirely — right conduct here means drawing near to good companions, hearing the true Dharma, applying proper attention, and practicing dharma-in-accord-with-dharma, tending toward nirvāṇa by way of the noble eightfold path.
76. Section: Reversing Into the Capacity to Transcend, Closing "Distinguishing What Is Remedied," "Explaining Each Mark Individually," and "Taking No Delight" — the Fifth of Eight Topics — Entirely
The reverse of this, one should know, is precisely rightly practicing every bright dharma within the three trainings — extending, at length, all the way to transcending future sickness, old age, and untimely death.
與此相違，當知即是於三學中，如實正行一切白品，廣說乃至超越當來疾病、衰老及以夭歿。
The reverse of this, one should know, is precisely rightly practicing every bright dharma within the three trainings — extending, at length, all the way to transcending future sickness, old age, and untimely death.
With this, reversing into the capacity to transcend (翻能超越) closes entirely, closing distinguishing what is remedied (辨於所治2: 舉不超越2[不斷三結/不越當苦]/翻能超越) entirely, closing explaining each mark individually (別釋相2: 釋諸學行/辨於所治) entirely, closing taking no delight (不愛樂2: 舉所愛樂/顯不愛樂), the fifth of contact-as-condition-and-the-rest's eight topics, entirely — an ordinary being's wrong conduct across the three trainings leaves the three fetters unsevered and the stream never entered, hence no capacity to reach arhatship or transcend the three dreaded matters; right conduct reverses all of it.
A companion sūtra (Saṃyukta Āgama #25) has the Buddha, unprompted, teach the assembly a striking ten-link reverse chain of causation, working backward from old age, sickness, and death: these persist because craving, aversion, and delusion are unabandoned; these persist because self-view, attachment to precepts and vows, and doubt are unabandoned; these persist because improper reflection, habituation to wrong paths, and a lazy mind are unabandoned; these persist because forgetfulness, lack of clear comprehension, and a scattered mind are unabandoned; these persist because restlessness, lack of restraint, and not learning the precepts are unabandoned; these persist because faithlessness, resistance to teaching, and laziness are unabandoned; these persist because unwillingness to see the noble, unwillingness to hear the Dharma, and habitually finding others' faults are unabandoned; these persist because disrespect, harsh speech, and companionship with the unwise are unabandoned; and these persist because shamelessness, lack of conscience, and heedlessness are unabandoned — a root chain matching, almost point for point, this topic's own six causes of wrong conduct in discipline. The Buddha then reverses the whole chain forward: shame and conscience prevent heedlessness; heedlessness's absence brings respect, gentle speech, and good companionship; this brings joy in seeing the noble and hearing the Dharma, and no fault-finding; this brings faith, teachability, and diligence; diligence prevents restlessness and secures the precepts; this secures mindfulness and clear comprehension; this secures proper reflection and the right path; this severs self-view, wrong precept-attachment, and doubt; and this finally severs craving, aversion, and delusion — whereby sickness, old age, and death themselves are at last transcended. The Buddha's own reason for teaching this at all, stated at the sūtra's opening, is that these three unwelcome realities are exactly why buddhas appear in the world in the first place.
77. Section: The Wisdom That Abides in the Dharma Begins — Briefly Distinguishing It: Bringing Forth the Basis of the Two Kinds of Wisdom
Next, if a monastic, endowed with pure discipline, abiding in the pure conduct of individual liberation, by the power of the superior training in mind, attains the excellent concentration included within the access to the first dhyāna as a basis — then, by the power of the superior training in wisdom, one attains the wisdom that abides in the Dharma and the wisdom of nirvāṇa.
復次，若有苾芻具淨尸羅，住別解脫清淨律儀，增上心學增上力故，得初靜慮近分所攝勝三摩地以為依止；增上慧學增上力故，得法住智及涅槃智。
Next, if a monastic, endowed with pure discipline, abiding in the pure conduct of individual liberation, by the power of the superior training in mind, attains the excellent concentration included within the access to the first dhyāna as a basis — then, by the power of the superior training in wisdom, one attains the wisdom that abides in the Dharma and the wisdom of nirvāṇa.
This opens the sixth topic, the wisdom that abides in the Dharma (法住智), beginning with briefly distinguishing it (略辨), and, within it, bringing forth the basis of the two kinds of wisdom (出二智依) — even without full meditative absorption, access concentration to the first dhyāna is enough of a basis for the superior training in wisdom to yield both the wisdom that abides in the Dharma and, further, the wisdom of nirvāṇa. This describes the wisdom-liberated arhat, whose strength lies in wisdom rather than deep concentration.
78. Section: Clarifying How Liberation Is Brought About, Closing "Briefly Distinguishing It" Entirely
Relying on these two kinds of wisdom as a basis, first, by the four kinds of complete seclusion, while receiving and applying this training, the mind is liberated from every affliction, arhatship is attained, and liberation through wisdom is accomplished.
用此二智以為依止，先由四種圓滿遠離受學轉時，令心解脫一切煩惱，得阿羅漢，成慧解脫。
Relying on these two kinds of wisdom as a basis, first, by the four kinds of complete seclusion, while receiving and applying this training, the mind is liberated from every affliction, arhatship is attained, and liberation through wisdom is accomplished.
With this, clarifying how liberation is brought about (明令解脫) closes entirely, closing briefly distinguishing it (略辨2: 出二智依/明令解脫) entirely. Per the 披尋記, citing the aggregates section: the four kinds of complete seclusion are dwelling without a second companion, using only the barest necessities, bodily seclusion, and mental seclusion from the five hindrances and every affliction — the wisdom-liberated arhat's path, distinct from the both-ways-liberated arhat who additionally masters the eight liberations and the eight forms of mastery through deep concentration.
79. Section: Explaining Broadly Begins — the Wisdom That Abides in the Dharma: Questioning
Here, what is called the wisdom that abides in the Dharma?
此中云何名法住智？
Here, what is called the wisdom that abides in the Dharma?
This opens explaining broadly (廣釋) the two kinds of wisdom, beginning with the wisdom that abides in the Dharma (法住智), opening with questioning (徵).
80. Section: Explaining
Namely, as with a certain one who, having heard the undistorted teaching according with the nature of conditions and dependent origination, toward the causal and resultant stages of dependently-arisen formations, while still an ordinary being, is thereby able to truly apply the mental attention accomplished through hearing, thinking, and cultivation, thinking it through in accordance with proper principle, and, by subtle wisdom, awakens to and resolves with confidence that suffering is truly suffering, its origin truly its origin, cessation truly cessation, and the path truly the path.
謂如有一，聽聞隨順緣性緣起無倒教已，於緣生行因果分位，住異生地，便能如實以聞思修所成作意如理思惟，能以妙慧悟入信解苦真是苦、集真是集、滅真是滅、道真是道。
Namely, as with a certain one who, having heard the undistorted teaching according with the nature of conditions and dependent origination, toward the causal and resultant stages of dependently-arisen formations, while still an ordinary being, is thereby able to truly apply the mental attention accomplished through hearing, thinking, and cultivation, thinking it through in accordance with proper principle, and, by subtle wisdom, awakens to and resolves with confidence that suffering is truly suffering, its origin truly its origin, cessation truly cessation, and the path truly the path.
This opens explaining (釋) — even an ordinary being, before the path of seeing, can accomplish this wisdom through hearing, thinking, and cultivation applied to dependent origination's causal chain, arriving at confident conviction in all four noble truths.
81. Section: The Concluding Statement, Closing "The Wisdom That Abides in the Dharma" Entirely
All such wisdom as this, established within the causal and resultant dharma just described, is called the wisdom that abides in the Dharma.
諸如是等，如其因果安立法中所有妙智，名法住智。
All such wisdom as this, established within the causal and resultant dharma just described, is called the wisdom that abides in the Dharma.
With this, the concluding statement (結) closes entirely, closing the wisdom that abides in the Dharma (法住智3: 徵/釋/結) entirely — this wisdom rightly discerns the true causal principle of dependent origination itself, free from theories of unequal or absent causation.
82. Section: The Wisdom of Nirvāṇa Begins — Questioning
Further, what is called the wisdom of nirvāṇa?
又復云何名涅槃智？
Further, what is called the wisdom of nirvāṇa?
This opens the wisdom of nirvāṇa (涅槃智), the second of the two kinds, opening with questioning (徵).
83. Section: Explaining
Namely, this is naturally so: when, toward suffering, its origin, cessation, and the path, one awakens to and resolves with confidence, by subtle wisdom, that these are truly the truths of suffering, origin, cessation, and the path, one then dwells in a perception of aversion toward suffering and its origin, and gives rise to a perception of stillness toward cessation, nirvāṇa — namely, the ultimate stillness and subtlety, relinquishing every basis of birth and death, and so on, at length. ... Thus, relying on that wisdom which abides in the Dharma, and, because of dwelling in a perception of aversion toward suffering and the causes and conditions of suffering, one is then able, toward nirvāṇa, by subtle wisdom, to awaken to and resolve with confidence that it is stillness and the rest.
謂彼法爾若於苦集滅道，以其妙慧悟入信解是真苦集滅道諦時，便於苦集住厭逆想，於滅涅槃起寂靜想。所謂究竟寂靜微妙，棄捨一切生死所依，乃至廣說。
Namely, this is naturally so: when, toward suffering, its origin, cessation, and the path, one awakens to and resolves with confidence, by subtle wisdom, that these are truly the truths of suffering, origin, cessation, and the path, one then dwells in a perception of aversion toward suffering and its origin, and gives rise to a perception of stillness toward cessation, nirvāṇa — namely, the ultimate stillness and subtlety, relinquishing every basis of birth and death, and so on, at length.
如是依止彼法住智，及因於苦、若苦因緣住厭逆想，便於涅槃能以妙慧悟入信解為寂靜等。
Thus, relying on that wisdom which abides in the Dharma, and, because of dwelling in a perception of aversion toward suffering and the causes and conditions of suffering, one is then able, toward nirvāṇa, by subtle wisdom, to awaken to and resolve with confidence that it is stillness and the rest.
This opens explaining (釋) the wisdom of nirvāṇa. Per the 披尋記: nirvāṇa without residue, unassociated with any of the eight kinds of basis (the aggregates provisionally designated self; the seven objects of attachment such as family and friends; the four foods that sustain life; the four abodes of consciousness through which one flows onward; the māras that obstruct; the sorrows of the three realms; attachment to meditative bliss; and the final aggregates an arhat still carries) is what "relinquishing every basis" means; abiding in true, constant, blissful, uncontaminated stillness is the "and so on, at length." The wisdom that abides in the Dharma, applied through the sixteen aspects of the four truths (suffering's impermanence, suffering-nature, emptiness, and non-self; its origin's cause, accumulation, arising, and condition; cessation's ending, stillness, excellence, and freedom; and the path's way, correctness, accomplishment, and leading-out), brings aversion toward suffering and its origin and confident resolve in nirvāṇa's stillness.
84. Section: The Concluding Statement, Closing "The Wisdom of Nirvāṇa" and "The Wisdom That Abides in the Dharma" — the Sixth of Eight Topics — Entirely
Such subtle wisdom as this is called the wisdom of nirvāṇa.
如是妙智名涅槃智。
Such subtle wisdom as this is called the wisdom of nirvāṇa.
With this, the concluding statement (結) closes entirely, closing the wisdom of nirvāṇa (涅槃智3: 徵/釋/結) entirely, closing explaining broadly (廣釋2: 法住智/涅槃智) entirely, closing the wisdom that abides in the Dharma (法住智2: 略辨/廣釋), the sixth of contact-as-condition-and-the-rest's eight topics, entirely — this is called the wisdom of nirvāṇa precisely because it is also called true wisdom, able to truly touch and realize nirvāṇa itself, not merely reason toward it.
A long companion sūtra follows — the well-known story of Susīma, sent by rival ascetics, resentful at losing royal patronage to the Buddha's growing community, to secretly ordain, memorize the Buddha's teaching, and bring it back to repackage as their own doctrine. The Buddha, aware of Susīma's true purpose yet foreseeing his capacity for genuine realization, permits the ordination. After a fortnight, Susīma hears newly-arhat monks declare "birth is exhausted, the pure life established" and questions them about their meditative attainments, expecting this to require the four dhyānas and four formless absorptions — each monk answers "no" to every one. Susīma objects that this seems contradictory, and the monks explain: "we are liberated through wisdom" (慧解脫), not both-ways-liberated. Confused, Susīma brings the puzzle to the Buddha, who confirms it: those monks first knew the wisdom that abides in the Dharma, and only afterward the wisdom of nirvāṇa — contemplating dependent origination alone, in solitude, even from mere access concentration, is sufficient to sever affliction and touch nirvāṇa. When Susīma still doesn't understand, the Buddha walks him through the twelve links forward and backward, link by link, confirming each — birth conditions aging-and-death, and birth's cessation conditions aging-and-death's cessation, and so with every link back to ignorance — and asks whether Susīma, holding this very understanding, has himself already left behind unwholesome states through the four dhyānas. Susīma says no. The Buddha confirms: this is exactly the wisdom that abides in the Dharma preceding the wisdom of nirvāṇa. At this teaching, Susīma attains the pure Dharma-eye and, freed from doubt, immediately confesses his original scheme to steal the Buddha's teaching for his own sect. The Buddha accepts the confession and teaches him the proper form of repentance, then illustrates the gravity of stealing the Dharma with the simile of a thief sentenced to be stabbed three hundred times with spears — an agony Susīma agrees would be unbearable — declaring that stealing the true Dharma under false pretenses of ordination brings suffering far worse still. Hearing this, Susīma's remaining afflictions are exhausted, and he too attains arhatship.
85. Section: Diligence Begins — Bringing Forth the Six Kinds of Contemplation: Marking
Next, among the wise within the well-taught Dharma-Vinaya, rightly contemplating the six kinds of perfection appearing before them is enough to give rise to diligent, abiding effort.
復次，於善說法毗奈耶中諸聰慧者，正觀六種圓備現前，足能發起勤精進住。
Next, among the wise within the well-taught Dharma-Vinaya, rightly contemplating the six kinds of perfection appearing before them is enough to give rise to diligent, abiding effort.
This opens the seventh topic, diligence (精進), beginning with bringing forth the six kinds of contemplation (出觀六種) that give rise to it, marking (標) the general claim: six conditions, once seen to be perfect and complete, are enough on their own to spark diligent effort.
86. Section: Questioning
What is called the six kinds of perfection?
云何名為六種圓備？
What is called the six kinds of perfection?
This opens questioning (徵).
87. Section: Listing
First, perfection of the Teacher; second, perfection of the noble teaching; third, perfection of the noble teaching's accessibility; fourth, perfection of realizing one's own aim as unsurpassed; fifth, perfection of proclaiming everything in accordance with truth, without interruption; sixth, perfection of having a leader of noble speech present.
一、大師圓備，二、聖教圓備，三、聖教易入圓備，四、證得自義無上圓備，五、一切如理無間宣說圓備，六、有聖言將圓備。
First, perfection of the Teacher; second, perfection of the noble teaching; third, perfection of the noble teaching's accessibility; fourth, perfection of realizing one's own aim as unsurpassed; fifth, perfection of proclaiming everything in accordance with truth, without interruption; sixth, perfection of having a leader of noble speech present.
This opens listing (列) the six perfections — seeing all six fully present naturally gives rise to great faith, and from faith, the aspiration and diligence to act on it.
88. Section: Explaining Begins — Able to Give Rise to Diligence: Contemplating the Six Perfections: Perfection of the Teacher
What is called perfection of the Teacher? Namely, the Tathāgatas accomplish the ten powers and the four kinds of fearlessness. Such as these are called perfection of the Teacher.
云何名為大師圓備？謂諸如來成就十力、四無所畏。如是等名大師圓備。
What is called perfection of the Teacher? Namely, the Tathāgatas accomplish the ten powers and the four kinds of fearlessness. Such as these are called perfection of the Teacher.
This opens explaining (釋), beginning with able to give rise to diligence (能發精進), contemplating the six perfections (觀圓備), the first, perfection of the Teacher (大師圓備). The ten powers, per the Bodhisattva Stage: knowing what is proper and improper; knowing the karmic results of past, present, and future action; knowing every depth of worldly and transcendent meditative attainment; knowing beings' faculties as sharp or dull; knowing their varied resolves; knowing their varied latent afflictions; knowing where every path, tainted or pure, leads; recollecting past lives without limit; knowing where beings will be reborn; and knowing how to exhaust every contaminant. The four fearlessnesses: fearless in proclaiming complete awakening; fearless in proclaiming the contaminants' exhaustion; fearless in teaching the path out of saṃsāra; and fearless in teaching what obstructs that path.
89. Section: Perfection of the Noble Teaching
What is called perfection of the noble teaching? Namely, one declares of oneself: I now dwell in the supreme sage's honored seat, able to turn the wheel of the pure life, rightly roaring the lion's roar amid the great assembly, opening and displaying dependent origination both forward and reverse, and the stillness of nirvāṇa. Such as these are called perfection of the noble teaching.
云何名為聖教圓備？謂自稱言：我今已處大仙尊位，能轉梵輪，於大眾中正師子吼，開示一切順逆緣起、寂滅涅槃。如是等名聖教圓備。
What is called perfection of the noble teaching? Namely, one declares of oneself: I now dwell in the supreme sage's honored seat, able to turn the wheel of the pure life, rightly roaring the lion's roar amid the great assembly, opening and displaying dependent origination both forward and reverse, and the stillness of nirvāṇa. Such as these are called perfection of the noble teaching.
The second perfection — the Buddha's own teaching thoroughly displays dependent origination in both its forward flow (suffering and its origin) and its reverse cessation (cessation and the path).
90. Section: Perfection of the Noble Teaching's Accessibility
What is called perfection of the noble teaching's accessibility? Namely, this noble teaching's every word and phrase is by nature clear and plain, while its meaning is most profound. Because this noble teaching is able to rightly open up such profound meanings, it is said that its words and phrases are by nature clear while its meaning is most profound. Such is called perfection of the noble teaching's accessibility.
云何名為聖教易入圓備？謂此聖教所有文句，其性明顯、其義甚深。由此聖教能正開發諸甚深義，故說文句其性明顯、其義甚深。如是名為聖教易入圓備。
What is called perfection of the noble teaching's accessibility? Namely, this noble teaching's every word and phrase is by nature clear and plain, while its meaning is most profound. Because this noble teaching is able to rightly open up such profound meanings, it is said that its words and phrases are by nature clear while its meaning is most profound. Such is called perfection of the noble teaching's accessibility.
Where the second perfection concerns the teaching's own completeness, this third concerns how readily its meaning can be entered — plain words carrying profound truth.
91. Section: Perfection of Realizing One's Own Aim as Unsurpassed
What is called perfection of realizing one's own aim as unsurpassed? Namely, there is no renunciant wanderer or brahmin who, in the Tathāgata's presence, could rightly open and awaken transcendent wisdom more excellently than he. Hence, for others seeking to realize their own aim — the aim to be attained, the truth to be awakened to — only the Tathāgata's teaching is subtle and supreme; beyond this, the path of words simply runs out. Such is called perfection of realizing one's own aim as unsurpassed.
云何名為證得自義無上圓備？謂無沙門、或婆羅門，於如來所能正開覺通慧為勝，是故於他證得自義所應得義、所應覺義，唯有如來所說法教為妙、為上。若過於此，言辭路絕。如是名為證得自義無上圓備。
What is called perfection of realizing one's own aim as unsurpassed? Namely, there is no renunciant wanderer or brahmin who, in the Tathāgata's presence, could rightly open and awaken transcendent wisdom more excellently than he. Hence, for others seeking to realize their own aim — the aim to be attained, the truth to be awakened to — only the Tathāgata's teaching is subtle and supreme; beyond this, the path of words simply runs out. Such is called perfection of realizing one's own aim as unsurpassed.
Per the 披尋記, "transcendent wisdom" here means the wisdom of exhausting every contaminant; only the Tathāgatas can rightly reveal it to others, hence unsurpassed.
92. Section: Perfection of Proclaiming Everything in Accordance With Truth, Without Interruption
What is called perfection of proclaiming everything in accordance with truth, without interruption? Namely, the Tathāgatas' teaching is displayed universally for all humans and gods, undistortedly displayed; toward every dharma, no closed fist is made, but all is displayed without remainder. Such is called perfection of proclaiming everything in accordance with truth, without interruption.
云何名為一切如理無間宣說圓備？謂諸如來所說法教，普為一切人天開示，無倒開示；於一切法不作師拳，無遺開示。如是名為一切如理無間宣說圓備。
What is called perfection of proclaiming everything in accordance with truth, without interruption? Namely, the Tathāgatas' teaching is displayed universally for all humans and gods, undistortedly displayed; toward every dharma, no closed fist is made, but all is displayed without remainder. Such is called perfection of proclaiming everything in accordance with truth, without interruption.
Free of the affliction of envy or possessiveness, the Buddha withholds nothing — the "teacher's closed fist" of a secret, undisclosed teaching simply does not exist in his case.
93. Section: Perfection of Having a Leader of Noble Speech Present, Closing "Contemplating the Six Perfections" Entirely
What is called perfection of having a leader of noble speech present? Namely, there is one able to sever every doubt, and able to give rise to every wholesome root and every wholesome dharma's basis, great faith, directly evident and firmly established — a Teacher standing present. Such is called perfection of having a leader of noble speech present.
云何名為有聖言將圓備？謂有能斷一切疑惑，及能生起一切善根、一切善法所依大信現量可得安足之所大師現前。如是名為有聖言將圓備。
What is called perfection of having a leader of noble speech present? Namely, there is one able to sever every doubt, and able to give rise to every wholesome root and every wholesome dharma's basis, great faith, directly evident and firmly established — a Teacher standing present. Such is called perfection of having a leader of noble speech present.
With this, perfection of having a leader of noble speech present (有聖言將圓備) closes entirely, closing contemplating the six perfections (觀圓備6: 大師/聖教/聖教易入/證得自義無上/一切如理無間宣說/有聖言將圓備) entirely. Where the first perfection concerns the Teacher's own inherent virtues, this sixth concerns his living, visible presence in the world, teaching directly — itself a further spur to diligence.
94. Section: Abiding in Cultivation, Closing "Able to Give Rise to Diligence" Entirely
The wise, rightly contemplating these six perfections appearing before them, are thereby able to give rise to diligent, abiding effort. Within the three trainings, relying on the superior training in discipline, they cultivate yoga; relying on the superior training in mind, they cultivate heedfulness; relying on the superior training in wisdom, in the Teacher's own instruction, they cultivate the practice of yoga.
諸聰慧者，正觀此六圓備現前，足能發起勤精進住。於三學中，依增上戒修習瑜伽，依增上心修不放逸，依增上慧於大師教修瑜伽行。
The wise, rightly contemplating these six perfections appearing before them, are thereby able to give rise to diligent, abiding effort. Within the three trainings, relying on the superior training in discipline, they cultivate yoga; relying on the superior training in mind, they cultivate heedfulness; relying on the superior training in wisdom, in the Teacher's own instruction, they cultivate the practice of yoga.
With this, abiding in cultivation (住修學) closes entirely, closing able to give rise to diligence (能發精進2: 觀圓備/住修學) entirely — the same three trainings from taking no delight now given a positive foundation in confident, spontaneous diligence.
95. Section: Seeking the Excellent Benefit Begins — Distinguishing the Faults of Its Absence
If one abides with a lazy mind, one should know one thereby seeks two kinds of fault. First, one seeks the arising of every suffering, in the present dharma and in the future, dwelling unsettled amid every afflictive defilement and sorrow. Second, one seeks the loss of every wholesome dharma not yet realized and already realized, and the loss of what draws one toward and sustains one in fortunate destinies and the great aim of nirvāṇa.
若有安住懈怠心者，當知希求二種過患。一者、希求現法、當來能生眾苦，一切煩惱雜染憂苦不安隱住。二者、希求退失所有未證、已證一切善法，退失能引、能住善趣涅槃大義。
If one abides with a lazy mind, one should know one thereby seeks two kinds of fault. First, one seeks the arising of every suffering, in the present dharma and in the future, dwelling unsettled amid every afflictive defilement and sorrow. Second, one seeks the loss of every wholesome dharma not yet realized and already realized, and the loss of what draws one toward and sustains one in fortunate destinies and the great aim of nirvāṇa.
This opens seeking the excellent benefit (希求勝利), beginning with distinguishing the faults of its absence (簡有過患) — laziness, however much one may still wish for happiness, in fact seeks out exactly its opposite: continued suffering, and the erosion of whatever good has or hasn't yet been achieved.
96. Section: Rightly Displaying the Excellent Benefit Begins — Marking the Contrast
The reverse of this, the diligent, one should know, thereby seek two kinds of excellent benefit.
與此相違，勤精進者，當知希求二種勝利。
The reverse of this, the diligent, one should know, thereby seek two kinds of excellent benefit.
This opens rightly displaying the excellent benefit (正顯勝利), beginning with marking the contrast (標相違) — permanently severing future suffering, and never losing whatever good has or hasn't yet been achieved, whether the fortunate-destiny benefit or the nirvāṇa benefit.
97. Section: Broadly Explaining Freedom From Loss Begins — Generally Marking
This diligent one, toward wholesome dharmas not yet realized, is able to realize them; free of any time of loss, they are able to accomplish their own aim, others' aim, and the aim shared by both.
此精進者，於諸善法未證能證，無退失時，能辦自義、他義、俱義。
This diligent one, toward wholesome dharmas not yet realized, is able to realize them; free of any time of loss, they are able to accomplish their own aim, others' aim, and the aim shared by both.
This opens broadly explaining freedom from loss (廣無退), beginning with generally marking (總標) the three aims diligence secures: one's own benefit, others' benefit, and both together.
98. Section: Distinguishing Each Individually Begins — Able to Accomplish One's Own Aim
What is called able to accomplish one's own aim? Namely, having gone forth, by two aspects one is said to bear fruit. First, realizing the ultimate nirvāṇa of freedom from affliction's bondage — namely, the fruit of freedom from bondage. Second, able to bring forth supreme worldly happiness — namely, the resultant fruit of happiness in a fortunate destiny.
云何名為能辦自義？謂出家已，由其二相說名有果。一者、證得煩惱離繫究竟涅槃，謂離繫果。二者、能起世間勝樂，謂往善趣樂異熟果。
What is called able to accomplish one's own aim? Namely, having gone forth, by two aspects one is said to bear fruit. First, realizing the ultimate nirvāṇa of freedom from affliction's bondage — namely, the fruit of freedom from bondage. Second, able to bring forth supreme worldly happiness — namely, the resultant fruit of happiness in a fortunate destiny.
This opens distinguishing each individually (別辨), beginning with able to accomplish one's own aim (能辦自義) — the fruit of liberation itself, and, even short of that, the happier rebirths that generosity, discipline, and faith bring in the meantime.
99. Section: Able to Accomplish Others' Aim
What is called able to accomplish others' aim? Namely, broadly proclaiming the essentials of the Dharma to others, causing them to be able to reach the world's fortunate destinies and ultimate nirvāṇa.
云何名為能辦他義？謂廣為他宣說法要，令其能往世間善趣、究竟涅槃。
What is called able to accomplish others' aim? Namely, broadly proclaiming the essentials of the Dharma to others, causing them to be able to reach the world's fortunate destinies and ultimate nirvāṇa.
Teaching others toward the same two benefits — fortunate rebirth as a provisional aim, and final nirvāṇa as the ultimate one.
100. Section: Able to Accomplish the Shared Aim Begins — Questioning
What is called able to accomplish the shared aim?
云何名為能辦俱義？
What is called able to accomplish the shared aim?
This opens able to accomplish the shared aim (能辦俱義), the third of three, opening with questioning (徵).
101. Section: Explaining Begins — Becoming a Pure Field of Merit
Namely, cultivating and refining one's own nature as a pure field of merit, one becomes worthy to receive and use, from the side of pure faith, whatever robes and the like are properly offered.
謂自修治淨福田性，堪任受用從淨信邊所得如法衣服等事。
Namely, cultivating and refining one's own nature as a pure field of merit, one becomes worthy to receive and use, from the side of pure faith, whatever robes and the like are properly offered.
This opens explaining (釋) the shared aim's two benefits, beginning with becoming a pure field of merit (成淨福田) — a practitioner whose inner defilements are purified becomes, like fertile soil, a worthy object for others' generosity to bear great fruit.
102. Section: Attaining Benefit for Self and Other Begins — Benefiting Oneself
By this use, one nourishes and sustains one's own body, enabling it to accord with every wholesome practice.
由此受用，攝養己身，令其能順一切善品。
By this use, one nourishes and sustains one's own body, enabling it to accord with every wholesome practice.
This opens attaining benefit for self and other (得自他利), beginning with benefiting oneself (自利) — offerings received sustain the body that carries out the path.
103. Section: Benefiting Others Begins — Attaining a Great Resultant Fruit
Further, one is able to cause others, for what they have done for oneself, to attain a great resultant fruit — namely, going in the future to a fortunate destiny.
又能令他於己所作得大果報，謂於當來往善趣故。
Further, one is able to cause others, for what they have done for oneself, to attain a great resultant fruit — namely, going in the future to a fortunate destiny.
This opens benefiting others (利他), the second of two, beginning with attaining a great resultant fruit (得大果報) — offerings made to the noble bear rebirth in fortunate destinies as their fruit.
104. Section: Attaining Great Excellent Benefit
Attaining great excellent benefit means one will attain wealth and treasures, and full retinues of servants and followers.
得大勝利，謂當獲得財寶、僕從皆圓滿故。
Attaining great excellent benefit means one will attain wealth and treasures, and full retinues of servants and followers.
The second benefit for the donor — future material abundance and capable helpers.
105. Section: Attaining Great Glory and Flourishing
Attaining great glory and flourishing means one will attain long life, fine form, strength, happiness, eloquence, and the rest, all fully realized in oneself.
得大榮盛，謂當獲得壽命、色、力、樂、辯才等自圓滿故。
Attaining great glory and flourishing means one will attain long life, fine form, strength, happiness, eloquence, and the rest, all fully realized in oneself.
The third benefit — a flourishing of one's own person and faculties, extending even to the four unobstructed understandings.
106. Section: Attaining Great, Broad Cultivation, Closing "Benefiting Others," "Attaining Benefit for Self and Other," "Distinguishing Each Individually," and Everything Up Through "Bringing Forth the Six Kinds of Contemplation" — Entirely
Attaining great, broad cultivation means these three benefits just attained continue to follow one, without interruption, over a long time.
得大修廣，謂即於上所得三處，長時隨逐無間斷故。
Attaining great, broad cultivation means these three benefits just attained continue to follow one, without interruption, over a long time.
With this, attaining great, broad cultivation (得大修廣) closes entirely, closing benefiting others (利他4: 得大果報/得大勝利/得大榮盛/得大修廣) entirely, closing attaining benefit for self and other (得自他利2: 自利/利他) entirely, closing explaining (釋2: 成淨福田/得自他利) entirely, closing able to accomplish the shared aim (能辦俱義2: 徵/釋) entirely, closing distinguishing each individually (別辨3: 能辦自義/能辦他義/能辦俱義) entirely, closing broadly explaining freedom from loss (廣無退2: 總標/別辨) entirely, closing rightly displaying the excellent benefit (正顯勝利2: 標相違/廣無退) entirely, closing seeking the excellent benefit (希求勝利2: 簡有過患/正顯勝利) entirely, closing explaining (釋2: 能發精進/希求勝利) entirely, closing bringing forth the six kinds of contemplation (出觀六種4: 標/徵/列/釋) entirely — a donor's generosity toward the diligent yields four compounding rewards: fortunate rebirth, material abundance, personal flourishing, and, most of all, the lasting benefit of sustained association with the path.
107. Section: Broadly Explaining the Noble Teaching's Mark Begins — Generally Marking
By four marks, one should know the World-Honored One's noble teaching is called well-taught Dharma.
由四種相，應知世尊所說聖教名善說法。
By four marks, one should know the World-Honored One's noble teaching is called well-taught Dharma.
This opens broadly explaining the noble teaching's mark (廣聖教相), the second of two matters under diligence, beginning with generally marking (總標). Elsewhere the treatise notes what makes teaching "well-taught": it is embraced by proper principle and upholds excellent virtue; it shares three features with no outside path — proclaiming true ultimate liberation, the skillful means to it, and one's own inner realization of it; and, unlike badly-taught teachings, it alone yields both freedom from all three kinds of suffering and the permanent severance of every fetter.
108. Section: Listing and Explaining Begins — Able to Tend Toward Stillness
First, able to tend toward stillness, since it is able to bring about realization of the realm of nirvāṇa with residue.
一、能趣寂靜，能令證得有餘依涅槃界故。
First, able to tend toward stillness, since it is able to bring about realization of the realm of nirvāṇa with residue.
This opens listing and explaining (列釋) the four marks, beginning with able to tend toward stillness (能趣寂靜).
109. Section: Able to Reach Nirvāṇa
Second, able to reach nirvāṇa, since it is able to bring about realization of the realm of nirvāṇa without residue.
二、能般涅槃，能令證得無餘依涅槃界故。
Second, able to reach nirvāṇa, since it is able to bring about realization of the realm of nirvāṇa without residue.
The second mark — carrying the practitioner from residue to no residue, once the lifespan is exhausted.
110. Section: Able to Tend Toward Awakening
Third, able to tend toward awakening, since it is able to bring about realization of the three kinds of awakening — the śrāvaka's, the solitary buddha's, and unsurpassed complete awakening.
三、能趣菩提，能令證得聲聞、獨覺、無上正等三菩提故。
Third, able to tend toward awakening, since it is able to bring about realization of the three kinds of awakening — the śrāvaka's, the solitary buddha's, and unsurpassed complete awakening.
The third mark, spanning all three vehicles' fruits — where the first two marks describe the fruit from the śrāvaka's angle, this broadens to every vehicle's awakening.
111. Section: The Well-Gone One's Own Distinction, Closing "Listing and Explaining," "Broadly Explaining the Noble Teaching's Mark," and "Diligence" — the Seventh of Eight Topics — Entirely
Fourth, the Well-Gone One's own distinction: the most ultimate, directly evident teaching, displayed by the unsurpassed Teacher himself.
四、善逝分別，最極究竟、現量所顯無上大師所開示故。
Fourth, the Well-Gone One's own distinction: the most ultimate, directly evident teaching, displayed by the unsurpassed Teacher himself.
With this, the Well-Gone One's own distinction (善逝分別) closes entirely, closing listing and explaining (列釋4: 能趣寂靜/能般涅槃/能趣菩提/善逝分別) entirely, closing broadly explaining the noble teaching's mark (廣聖教相2: 總標/列釋) entirely, closing diligence (精進2: 出觀六種/廣聖教相), the seventh of contact-as-condition-and-the-rest's eight topics, entirely. Per the Bodhisattva Stage, "Well-Gone" names one who has risen to the ultimate and never turns back; per the 攝異門分, one who through the long night has perfected both self-benefit and benefiting others. The 披尋記 adds: having permanently severed both hindrances and attained great awakening is "most ultimate"; having appeared in the world to proclaim the true Dharma is "directly evident."
A long companion sūtra has the Buddha, again unprompted, teach that the Tathāgata's ten powers and four fearlessnesses let him roar the lion's roar of dependent origination before the assembly — this rests on his mastery not only of the heavenly and divine abodes shared with other meditators, but the noble abode unique to him, displayed solely to teach the pure life for the sake of beings' freedom from craving. The Buddha declares that this true teaching alone gives a son of good family confidence to go forth and press on with diligence undeterred, even to the point of exhaustion, until the noble path is realized. He then contrasts laziness, which breeds unwholesome states, intensifies future affliction, and forfeits the great benefit of the noble path, against diligence practiced in joyful solitude, which secures nirvāṇa's benefit and the foremost place before the Teacher himself — realizing cessation, tending toward the three vehicles' awakening, and finally the Well-Gone One's own virtue. The Buddha closes by urging the assembly to reflect on both their own benefit and others', and declares of himself: because I have gone forth without delusion or doubt, and my practice has borne fruit, all who offer me robes, food, and the rest attain great fruit, great merit, and great benefit in turn — you should train just so.
112. Section: The Place of Birth and the Rest Begins — Able to Give Rise to a Noble Place: Bringing Forth the Four Kinds of Perfection: Marking
Next, endowed with four kinds of perfection, one is able to give rise to a noble place. If anyone at all accomplishes this perfection and rightly practices within the well-taught Dharma-Vinaya, they are called one who has fared well, one who has rightly gone forth.
復次，具四圓滿，能生聖處。若隨有一成此圓滿，於善說法毗奈耶中正修行時，名曰善來、善出家者。
Next, endowed with four kinds of perfection, one is able to give rise to a noble place. If anyone at all accomplishes this perfection and rightly practices within the well-taught Dharma-Vinaya, they are called one who has fared well, one who has rightly gone forth.
This opens the eighth and final topic, the place of birth and the rest (生處等), beginning with able to give rise to a noble place (能生聖處) — being born where a buddha appears — and, within it, bringing forth the four kinds of perfection (出四圓滿) that make this possible, marking (標) the general claim.
113. Section: Questioning
What is called the four kinds of perfection?
云何名為四種圓滿？
What is called the four kinds of perfection?
This opens questioning (徵).
114. Section: Listing
First, perfection of superior resolve; second, perfection of the faculties; third, perfection of wisdom; fourth, perfection of encountering a buddha's appearance in a noble place.
一、增上意樂圓滿，二、根圓滿，三、智圓滿，四、即於聖處有佛出世得值圓滿。
First, perfection of superior resolve; second, perfection of the faculties; third, perfection of wisdom; fourth, perfection of encountering a buddha's appearance in a noble place.
This opens listing (列) the four perfections — none of them merely luck: one who has all four need never lament being born too early or too late to meet a buddha in person.
115. Section: Explaining Begins — Perfection of Superior Resolve
Perfection of superior resolve means: as with a certain one who, toward nirvāṇa, most purely cultivates and refines a superior resolve, and only then goes forth — not driven by creditors or by any fear, and so on, at length. One should know that going forth in this way is called rightly going forth, giving rise to a noble place.
增上意樂圓滿者，謂如有一，於般涅槃極淨修治增上意樂，方乃出家，非為債主及諸怖畏之所逼迫，乃至廣說。當知如是而出家者名善出家，生於聖處。
Perfection of superior resolve means: as with a certain one who, toward nirvāṇa, most purely cultivates and refines a superior resolve, and only then goes forth — not driven by creditors or by any fear, and so on, at length. One should know that going forth in this way is called rightly going forth, giving rise to a noble place.
This opens explaining (釋) the four perfections, beginning with perfection of superior resolve (增上意樂圓滿) — going forth for nirvāṇa's sake alone, not to escape a king's punishment, a creditor's demand, a bandit's threat, or simple starvation. Per the 披尋記, "and so on, at length" extends this list of improper motives; the 決擇分 elsewhere calls such motives a form of "harmed resolve" — though it also notes this can still be corrected, once the Dharma's influence turns the heart genuinely toward the pure life.
116. Section: Perfection of the Faculties Begins — Raising Its Kind
Perfection of the faculties means: as with a certain one whose eyes and ears are without deficiency, who is not a paṇḍaka, and whose limbs are without deficiency.
根圓滿者，謂如有一，眼耳無闕，非半擇迦，不闕支分。
Perfection of the faculties means: as with a certain one whose eyes and ears are without deficiency, who is not a paṇḍaka, and whose limbs are without deficiency.
This opens perfection of the faculties (根圓滿), the second of four, beginning with raising its kind (舉種類) — full sense faculties and unimpaired limbs, a standard applying equally to men and women, though phrased here in the masculine. The Concentration Stage elsewhere lists blindness, deafness, and various grave illnesses among the bodily obstacles that prevent ordination.
117. Section: Explaining the Capacity, Closing "Perfection of the Faculties" Entirely
Because the faculties are thus obtained without deficiency, one is capable of going forth within the well-taught Dharma-Vinaya, and, when the true Dharma is proclaimed, capable of hearing and receiving it.
由得如是根無闕故，於善說法毗奈耶中堪任出家，說正法時堪能聽受。
Because the faculties are thus obtained without deficiency, one is capable of going forth within the well-taught Dharma-Vinaya, and, when the true Dharma is proclaimed, capable of hearing and receiving it.
With this, explaining the capacity (釋堪能) closes entirely, closing perfection of the faculties (根圓滿2: 舉種類/釋堪能) entirely — this standard exists not from a lack of compassion, but because full faculties are needed to actually receive and practice the teaching once given.
118. Section: Perfection of Wisdom Begins — Raising Its Kind
Perfection of wisdom means: as with a certain one who is by nature not dull-witted, free of the lower grade of delusion's obstruction; who is not mute, free of the middling grade of delusion's obstruction; and who does not resort to gesture in place of speech, free of the higher grade of delusion's obstruction.
智圓滿者，謂如有一，性不愚戇，無有下品愚癡障故；亦不瘖瘂，無有中品愚癡障故；非手代言，無有上品愚癡障故。
Perfection of wisdom means: as with a certain one who is by nature not dull-witted, free of the lower grade of delusion's obstruction; who is not mute, free of the middling grade of delusion's obstruction; and who does not resort to gesture in place of speech, free of the higher grade of delusion's obstruction.
This opens perfection of wisdom (智圓滿), the third of four, beginning with raising its kind (舉種類) — a mental faculty capable of receiving language and Dharma at all. Per the Śrāvaka Stage: cleverness, memory, and understanding all fully present, the faculties neither dull nor stubborn, able to grasp the meaning of both well-taught and badly-taught doctrine, endowed with both innate and cultivated discernment. Elsewhere it names this same deficiency a "resultant obstacle" — a place of birth where the noble path either cannot arise and grow at all, or arises only among the deaf, dumb, and unable to communicate.
119. Section: Explaining the Capability, Closing "Perfection of Wisdom" Entirely
Free of these three grades of delusion's obstruction to wisdom, one has the capability to understand the meaning of both well-taught and badly-taught doctrine.
離三種智愚癡障故，有力能解善說、惡說所有法義。
Free of these three grades of delusion's obstruction to wisdom, one has the capability to understand the meaning of both well-taught and badly-taught doctrine.
With this, explaining the capability (釋有能) closes entirely, closing perfection of wisdom (智圓滿2: 舉種類/釋有能) entirely — the capacity to tell the true teaching from the false is itself part of what "going forth well" requires.
120. Section: Perfection of Encountering a Buddha's Appearance, Closing "Explaining" and "Bringing Forth the Four Kinds of Perfection" Entirely
Perfection of encountering a buddha's appearance in a noble place means: just as, at the present time, the Blessed One Śākyamuni has appeared in the world — being the Tathāgata, the Worthy One, the Perfectly Awakened One — and so on, at length. If explained in full, one should know it as in the Explanation of the Different Aspects before. ... Proclaiming the true Dharma, tending toward stillness, and the rest, are broadly explained as before.
即於聖處有佛出世得值圓滿者，謂如今時，有薄伽梵釋迦牟尼出現於世，是為如來應正等覺，乃至廣說。若廣解釋，應知如前攝異門分。
Perfection of encountering a buddha's appearance in a noble place means: just as, at the present time, the Blessed One Śākyamuni has appeared in the world — being the Tathāgata, the Worthy One, the Perfectly Awakened One — and so on, at length. If explained in full, one should know it as in the Explanation of the Different Aspects before.
宣說正法趣寂靜等，廣說如前。
Proclaiming the true Dharma, tending toward stillness, and the rest, are broadly explained as before.
With this, perfection of encountering a buddha's appearance (值佛圓滿) closes entirely, closing explaining (釋4: 增上意樂圓滿/根圓滿/智圓滿/值佛圓滿) entirely, closing bringing forth the four kinds of perfection (出四圓滿4: 標/徵/列/釋) entirely. The ten epithets of a Tathāgata, per the 披尋記 and the Bodhisattva Stage, elaborate this fourth perfection: Tathāgata (speaking only what is真實, without falsehood); Worthy One (worthy of the world's highest offerings, having exhausted every affliction); Perfectly Awakened One (awakened to both self-emptiness and dharma-emptiness); Perfect in Wisdom and Conduct (the three knowledges — of past lives, of others' deaths and rebirths, and of contaminants' exhaustion — joined to perfected discipline); Well-Gone (risen to the ultimate, never turning back); Knower of the World (fully understanding both sentient and material worlds, defiled and pure); Unsurpassed Guide Who Tames (guiding countless beings toward nirvāṇa as the world's foremost trainer); Teacher of Gods and Humans (possessing true vision, wisdom, meaning, and dharma, able to lead both realms out of suffering); Buddha (having ultimately severed every affliction and its habitual traces, realizing unsurpassed complete awakening); and Blessed One (seated in imperturbable ease at the seat of awakening, having crushed every host of Māra).
121. Section: Briefly Gathering Into Two Kinds Begins — Named One Who Has Fared Well, Rightly Gone Forth
One should know that here, because of being born in a noble place, one is called one who has fared well, one who has rightly gone forth.
當知此中，生聖處故，名為善來、善得出家。
One should know that here, because of being born in a noble place, one is called one who has fared well, one who has rightly gone forth.
This opens briefly gathering the four perfections into two kinds (略攝二種), beginning with named one who has fared well, rightly gone forth (名為善來善得出家). "Fared well" (善來) was also, in the Buddha's own lifetime, a specific ordination formula — the Buddha alone could ordain someone on the spot simply by saying "come, monk," at which their hair and beard would fall away and their robes spontaneously appear, as recorded of Kāśyapa and his five hundred followers in the Ekottarika Āgama; some 1,341 monks are said to have been ordained this way during the Buddha's own lifetime.
122. Section: Named Well Attaining a Complete Human Body, Closing "Briefly Gathering Into Two Kinds" and "Able to Give Rise to a Noble Place" — the First of Three Matters — Entirely
Because the faculties are without deficiency, because one is not dull-witted, because one is not mute, and because one does not resort to gesture in place of speech, this is called well attaining a complete human body.
根無闕故，不愚戇故，不瘖瘂故，亦不以手代其言故，名善獲得具足人身。
Because the faculties are without deficiency, because one is not dull-witted, because one is not mute, and because one does not resort to gesture in place of speech, this is called well attaining a complete human body.
With this, named well attaining a complete human body (名善獲得具足人身) closes entirely, closing briefly gathering into two kinds (略攝二種2: 善來善得出家/善獲得具足人身) entirely, closing able to give rise to a noble place (能生聖處2: 出四圓滿/略攝二種), the first of the eighth topic's three matters, entirely.
A companion sūtra has the Buddha explain to the assembly why those who "fare well" also succeed at accomplishing their own aim across countless ages: their faculties are complete, their wisdom unobstructed, and, being born where the true Dharma exists, they are capable of distinguishing well-taught from badly-taught doctrine — exactly the four perfections just explained. The Buddha then declares his own full array of epithets and describes his teaching's twofold movement, forward through suffering's arising and reverse through its cessation, before urging the monks to train diligently for their own benefit, others' benefit, and both — echoing directly the previous topic's own teaching on diligence's rewards.
123. Section: Contemplating the Flow of Existence Begins — Having Doubt: Marking and Listing Its Causes
Next, for those who cultivate contemplation on the flowing existence of dependently-arisen formations, there are, briefly, two kinds of hesitation-producing view. What are the two? First, habituation to the theory of no cause; second, habituation to the theory of wrong cause.
復次，其於緣生諸行流轉修觀行者，略有二種作猶豫法。云何為二？一者、承習說無因論，二者、承習說惡因論。
Next, for those who cultivate contemplation on the flowing existence of dependently-arisen formations, there are, briefly, two kinds of hesitation-producing view. What are the two? First, habituation to the theory of no cause; second, habituation to the theory of wrong cause.
This opens the eighth topic's second matter, contemplating the flow of existence (觀察流轉), beginning with having doubt (有疑惑), and, within it, marking and listing its causes (標列其因) — the theory of no cause (nothing produces anything) and the theory of wrong cause (self-made, other-made, or both), both obstructing insight into dependent origination.
124. Section: Explaining Each Mark Individually Begins — Habituation to the Theory of No Cause
Here, one habituated to the theory of no cause, observing every kind of dharma as having no cause whatsoever, gives rise to this doubt: how could dharmas turn without any cause at all?
此中承習無因論者，觀一切種皆無所因，便生疑惑：云何諸法無因而轉？
Here, one habituated to the theory of no cause, observing every kind of dharma as having no cause whatsoever, gives rise to this doubt: how could dharmas turn without any cause at all?
This opens explaining each mark individually (別釋其相), beginning with habituation to the theory of no cause (承習說無因論) — even the theory's own adherent cannot help but wonder how anything at all could arise from nothing.
125. Section: Habituation to the Theory of Wrong Cause, Closing "Explaining Each Mark Individually" and "Having Doubt" Entirely
One habituated to the theory of wrong cause likewise gives rise to this doubt: how could dharmas turn through some dissimilar cause, some cause not according with proper principle?
其有承習惡因論者，亦生疑惑：云何由彼不相似因、不稱理因，有諸法轉？
One habituated to the theory of wrong cause likewise gives rise to this doubt: how could dharmas turn through some dissimilar cause, some cause not according with proper principle?
With this, habituation to the theory of wrong cause (承習說惡因論) closes entirely, closing explaining each mark individually (別釋其相2: 承習說無因論/承習說惡因論) entirely, closing having doubt (有疑惑2: 標列其因/別釋其相) entirely — theories positing an unrelated outside cause (a creator god, fatalism) leave their own believers privately uneasy at how effect could ever match such a mismatched cause.
126. Section: Being Without Doubt Begins — Marking the Capacity for Right Contemplation
If there are learned noble disciples who, departing from these two untrue theories, rightly contemplate the flow of existence — by this cause and condition, they attain sound resolution, free of doubt, and inwardly realize the truth.
若有多聞諸聖弟子，遠離二種非真實論，正觀流轉，由是因緣，得善決定，無有疑惑，內證真實。
If there are learned noble disciples who, departing from these two untrue theories, rightly contemplate the flow of existence — by this cause and condition, they attain sound resolution, free of doubt, and inwardly realize the truth.
This opens being without doubt (無疑惑), the second of two matters, beginning with marking the capacity for right contemplation (標能正觀) — freedom from both extremes leaves only dependent origination itself, resolving all uncertainty at its root.
127. Section: Distinguishing the Different Kinds, Closing "Being Without Doubt" and "Contemplating the Flow of Existence" — the Second of Three Matters — Entirely
Where it is said there are learned noble disciples, one should know this refers to ordinary beings; where it speaks only of noble disciples, one should know this refers to those who have already seen the truth.
若於是處說有多聞諸聖弟子，當知此中是諸異生；若於是處唯說有其諸聖弟子，當知此中說已見諦。
Where it is said there are learned noble disciples, one should know this refers to ordinary beings; where it speaks only of noble disciples, one should know this refers to those who have already seen the truth.
With this, distinguishing the different kinds (料簡異類) closes entirely, closing being without doubt (無疑惑2: 標能正觀/料簡異類) entirely, closing contemplating the flow of existence (觀察流轉2: 有疑惑/無疑惑), the second of the eighth topic's three matters, entirely — "learned noble disciples" spans a wide range, from ordinary beings still learning the Dharma through those who have already realized it.
A companion sūtra has the Buddha explain that a learned noble disciple, unlike outside contemplatives, never wonders whether the world is uncaused, externally created, self-made, other-made, or jointly made — nor, moving in reverse, wonders what must be absent for it to cease. Instead such a disciple simply and confidently knows: this existing, that exists; this arising, that arises — ignorance conditions formations, on through the whole mass of suffering; and, in reverse, ignorance's cessation brings formations' cessation, on through the whole mass of suffering's cessation. Cause and result here are related without being identical — ignorance is not formations, formations are not ignorance — a flowing, ever-renewable relationship rather than a fixed identity, which is precisely why liberation from it remains possible at all.
128. Section: Those Who Abide in Suffering and Happiness Begins — Bringing Forth Abiding in Suffering: Marking
Next, within the true Dharma, there are, briefly, three kinds of persons who still abide in suffering and unease.
復次，於正法中，略有三種補特伽羅，猶有苦惱不安隱住。
Next, within the true Dharma, there are, briefly, three kinds of persons who still abide in suffering and unease.
This opens the eighth topic's third and final matter, those who abide in suffering and happiness (有苦樂住), beginning with bringing forth abiding in suffering (出苦住), marking (標) that even within the true teaching, three kinds of person remain unsettled.
129. Section: Questioning
What are the three?
云何為三？
What are the three?
This opens questioning (徵).
130. Section: Explaining Begins — the First Person: Distinguishing It: Raising Its Kind
Namely, as with a certain one who, within the well-taught Dharma-Vinaya, seeking nirvāṇa, tending toward nirvāṇa, relinquishes the householder's dharma and tends toward homelessness. Having gone forth, they are able only to uphold the precepts they have received, and, content with just this, do not, from time to time, progressively cultivate the superior training in mind or the superior training in wisdom.
謂如有一，於善說法毗奈耶中，為求涅槃，趣向涅槃，棄捨家法，趣於非家。既出家已，唯能受持所有禁戒，便喜足住，不於時時轉進修習增上心學、增上慧學。
Namely, as with a certain one who, within the well-taught Dharma-Vinaya, seeking nirvāṇa, tending toward nirvāṇa, relinquishes the householder's dharma and tends toward homelessness. Having gone forth, they are able only to uphold the precepts they have received, and, content with just this, do not, from time to time, progressively cultivate the superior training in mind or the superior training in wisdom.
This opens explaining (釋) the three kinds, beginning with the first person (第一補特伽羅), distinguishing it (辨), raising its kind (舉類) — one who goes forth with genuine aspiration, but then settles for discipline alone, never advancing into concentration or wisdom.
131. Section: Explaining the Mark, Closing "Distinguishing It" Entirely
Having relinquished all the objects of enjoyment once had as a householder, yet not having attained the unsurpassed, secure realization of the path to nirvāṇa, one is caught in between, still abiding in suffering and unease.
彼捨先時居家所有受用境界，未能隨得無上安隱證涅槃道，處在中間，猶有苦惱不安隱住。
Having relinquished all the objects of enjoyment once had as a householder, yet not having attained the unsurpassed, secure realization of the path to nirvāṇa, one is caught in between, still abiding in suffering and unease.
With this, explaining the mark (釋相) closes entirely, closing distinguishing it (辨2: 舉類/釋相) entirely — neither worldly pleasure nor transcendent peace, this person is left with neither kind of happiness at all.
132. Section: The Concluding Statement, Closing "The First Person" Entirely
This is called the first person.
是名第一補特伽羅。
This is called the first person.
With this, the concluding statement (結) closes entirely, closing the first person (第一補特伽羅2: 辨/結) entirely.
133. Section: The Second Person Begins — Distinguishing It: Raising Its Kind
Further, as with a certain one who, while not content with merely the precepts received alone, has nonetheless not yet been able to transcend the ordinary being's stage.
復如有一，雖不唯於所受禁戒喜足安住，然其未能超異生地。
Further, as with a certain one who, while not content with merely the precepts received alone, has nonetheless not yet been able to transcend the ordinary being's stage.
This opens the second person (第二補特伽羅), distinguishing it (辨), raising its kind (舉類) — one who does cultivate concentration and wisdom alongside discipline, yet remains, for now, still an ordinary being.
134. Section: Explaining the Mark, Closing "Distinguishing It" Entirely
Because one has not yet been able to transcend the ordinary being's stage, toward every dharma one must still rely on another; one constantly watches another's face, constantly attends to another's mouth — how, then, could one truly know what should be known, truly see what should be seen? One constantly seeks, from another, to hear the true teaching, its instruction and exhortation, and yet one's own mind still holds doubt and confusion, still abiding in suffering and unease.
由未能超異生地故，於一切法緣藉他故，常視他面、常觀他口，何當如實知於所知、見於所見。恆於他所求聞正法教授教誡，然其自心有疑有惑，猶有苦惱不安隱住。
Because one has not yet been able to transcend the ordinary being's stage, toward every dharma one must still rely on another; one constantly watches another's face, constantly attends to another's mouth — how, then, could one truly know what should be known, truly see what should be seen? One constantly seeks, from another, to hear the true teaching, its instruction and exhortation, and yet one's own mind still holds doubt and confusion, still abiding in suffering and unease.
With this, explaining the mark (釋相) closes entirely, closing distinguishing it (辨2: 舉類/釋相) entirely. Per the 披尋記: relying on every dharma through another means not yet having personally realized it, but only having heard it from someone else — such a person still practices at the level of hearing and thinking alone, not yet the direct, non-conceptual realization that actually severs affliction.
135. Section: The Concluding Statement, Closing "The Second Person" Entirely
This is called the second person.
是名第二補特伽羅。
This is called the second person.
With this, the concluding statement (結) closes entirely, closing the second person (第二補特伽羅2: 辨/結) entirely.
136. Section: The Third Person, Closing "Explaining" and "Bringing Forth Abiding in Suffering" Entirely
Further, as with a certain one who is a learner who has seen the path's traces, yet abides heedlessly, and, within the present dharma, is not capable of realizing ultimate nirvāṇa. There remains a cause able to embrace the arising of a second embodiment of existence — there remains a second abode — and so one still abides in suffering and unease. This is called the third person.
復如有一，是學見跡，放逸而住，於現法中不堪證得究竟涅槃。有能攝受第二有體生起之因，有第二住，猶有苦惱不安隱住。是名第三補特伽羅。
Further, as with a certain one who is a learner who has seen the path's traces, yet abides heedlessly, and, within the present dharma, is not capable of realizing ultimate nirvāṇa. There remains a cause able to embrace the arising of a second embodiment of existence — there remains a second abode — and so one still abides in suffering and unease. This is called the third person.
This is the third person (第三補特伽羅) — a stream-enterer or once-returner who, having genuinely seen the path, grows heedless and stalls there, still carrying the craving that draws forth a further embodiment: the stream-enterer faces up to seven more rounds of rebirth, the once-returner one more, and even the non-returner, though free of the desire realm, still faces rebirth in the form or formless realms. Per the 披尋記 and the aggregates section: craving comes in three kinds (craving for further existence, craving bound up with delight, and craving for this-and-that), reducible to two — craving for existence itself and craving for its objects — either of which, once the present embodiment ceases, draws forth the next. With this, the third person closes entirely, closing explaining (釋3: 第一補特伽羅/第二補特伽羅/第三補特伽羅) entirely, closing bringing forth abiding in suffering (出苦住3: 標/徵/釋) entirely — as long as any trace of the three realms' embodiment remains ahead, no rest is final.
137. Section: Reversing Into Abiding in Happiness Begins — Marking the Three Kinds
Just as there are these three kinds of persons, there are, in turn, three different kinds of persons who abide in genuine happiness, well settled and secure.
如是三種補特伽羅，復有三異補特伽羅，有諸快樂善安隱住。
Just as there are these three kinds of persons, there are, in turn, three different kinds of persons who abide in genuine happiness, well settled and secure.
This opens reversing into abiding in happiness (翻樂住), the second of two matters under those who abide in suffering and happiness, beginning with marking the three kinds (標三種) — the mirror image of the three troubled persons just described: one who genuinely takes up all three trainings rather than settling for discipline alone; one who has become a noble one, stream-enterer or beyond; and one who has completed the path entirely, whether as arhat, solitary buddha, or buddha.
138. Section: Explaining the Harder Point, Closing "Reversing Into Abiding in Happiness," "Those Who Abide in Suffering and Happiness," "The Place of Birth and the Rest" — the Eighth and Final Topic — and "Contact as Condition and the Rest" — All Eight Topics — Entirely
Namely, the arhat abides in happiness through and through.
謂阿羅漢一向樂住。
Namely, the arhat abides in happiness through and through.
With this, explaining the harder point (隨難釋) closes entirely, closing reversing into abiding in happiness (翻樂住2: 標三種/隨難釋) entirely, closing those who abide in suffering and happiness (有苦樂住2: 出苦住/翻樂住), the third of the eighth topic's three matters, entirely, closing the place of birth and the rest (生處等3: 能生聖處/觀察流轉/有苦樂住), the eighth and final topic of contact-as-condition-and-the-rest's summary verse, entirely.
This closes contact as condition and the rest (以觸為緣等) — dependent origination's third particular verse — in its entirety, all eight topics complete: contact as condition, perfected view, the real, understanding, taking no delight, the wisdom that abides in the Dharma, diligence, and the place of birth and the rest. Per the 披尋記, this final explanation addresses only the third of the three happy persons — the arhat, who alone abides in happiness through and through, having exhausted the six constant abidings' full fruit; the first two happy persons (the genuine three-fold trainee, and the newly noble one) were already sufficiently explained by their own descriptions above and needed no further gloss.
139. Section: Cessation and the Rest Begins — Marking and Listing Its Six Topics
Next, a summary verse says: cessation, and whether one is truly a renunciant wanderer or brahmin; feeling and wisdom; flowing existence and its coming and going; the Buddha, forward and reverse, coming last.
復次，嗢柁南曰：
Next, a summary verse says:
有滅若沙門 婆羅門受智 流轉與來往 佛順逆為後
Cessation, and whether one is truly a renunciant wanderer or brahmin; feeling and wisdom; flowing existence and its coming and going; the Buddha, forward and reverse, coming last.
This opens the fourth and final particular verse of dependent origination's embrace, cessation and the rest (有滅等), marking and listing (標列) six topics to be explained in the long-form section that follows: cessation, whether one is truly a renunciant wanderer or brahmin, feeling and wisdom, flowing existence, coming and going, and the Buddha's forward and reverse teaching.
140. Section: The Long-Form Explanation Begins — Cessation: Marking Its Mark
Learners who have seen the path's traces, though toward the stillness of nirvāṇa, the cessation of existence, they do not follow another's mere faith but see it themselves with the noble wisdom-eye within — nonetheless are not yet able to touch and realize it with the body.
諸學見跡，雖於有滅寂靜涅槃，不隨他信，內聖慧眼自能觀見，然猶未能以身觸證。
Learners who have seen the path's traces, though toward the stillness of nirvāṇa, the cessation of existence, they do not follow another's mere faith but see it themselves with the noble wisdom-eye within — nonetheless are not yet able to touch and realize it with the body.
This opens the long-form explanation (長行釋), whose six sections match the summary verse's six topics, beginning with the first, cessation (有滅), marking its mark (標相) — a learner sees nirvāṇa clearly with their own wisdom, not secondhand, yet has not yet bodily realized it.
141. Section: Giving the Simile
It is like a person pressed by heat and thirst, who rushes to a deep well; though the fleshly eye plainly sees, within the well, water free of every impurity, cool and clear and delicious, and though a vessel for drawing it is at hand, this person has not yet bodily tasted the water.
譬如有人熱渴所逼，馳詣深井，雖以肉眼現見井中離諸塵穢清冷美水，并給水器，而於此水身未觸證。
It is like a person pressed by heat and thirst, who rushes to a deep well; though the fleshly eye plainly sees, within the well, water free of every impurity, cool and clear and delicious, and though a vessel for drawing it is at hand, this person has not yet bodily tasted the water.
This opens giving the simile (舉喻). The Yogācārabhūmi Commentary explains: a learner who has seen the path has already, with wisdom, realized the place where the afflictions cut off by seeing are extinguished, but not yet the place where those cut off by cultivation are extinguished, since these are not yet severed — like the thirsty traveler who sees the well's water and even holds a vessel to draw it (the skillful means of the path already practiced) but has not yet drunk (not yet severed the afflictions cultivation alone removes, not yet realized the unconditioned).
142. Section: Matching the Dharma to the Simile, Closing "Cessation" — the First of Six Topics — Entirely
Just so, the learner, though the noble wisdom-eye directly sees the most utter stillness sought — the future severance of affliction — has, toward this severance, not yet touched and realized it with the body.
如是有學，雖聖慧眼現見所求後煩惱斷最極寂靜，而於此斷身未觸證。
Just so, the learner, though the noble wisdom-eye directly sees the most utter stillness sought — the future severance of affliction — has, toward this severance, not yet touched and realized it with the body.
With this, matching the dharma to the simile (合法) closes entirely, closing cessation (有滅3: 標相/舉喻/合法), the first of cessation-and-the-rest's six topics, entirely.
A companion sūtra has four venerables — Nārada, Musīla, Susīma, and Ānanda — gathered at Elephant-Ear Pond. Nārada asks Musīla whether one can, through faith, aspiration, learning, reflective insight, and patient acceptance of view, truly and independently know that birth conditions aging-and-death, and, further, that the cessation of the three realms of existence is nirvāṇa. Musīla confirms both, but when Nārada then asks directly whether this means Musīla is himself an arhat, Musīla falls silent three times. Venerable Susīma steps in to answer on Musīla's behalf, confirming the same knowledge, but when Nārada presses him with the same question, Susīma clarifies: knowing the truth is not the same as having realized it. He offers the same well simile the root text has just given — a thirsty traveler who sees the water clearly but has no rope or bucket to draw it, unlike one who has both cup and rope but simply hasn't drunk yet. Nārada affirms Susīma has answered rightly, and Ānanda, listening nearby, confirms it once more. The distinction drawn is exact: seeing nirvāṇa with wisdom (the noble path already attained) is not the same as having bodily realized its cessation, which cultivation alone can complete.
143. Section: Whether One Is Truly a Renunciant Wanderer or Brahmin Begins — Bringing Forth What Is Merely Conventional
Next, there are renunciant wanderers or brahmins who have not, without remainder, severed and extinguished craving, aversion, and delusion, and so have not at all realized the true meaning of "renunciant wanderer" or "brahmin" — yet the world gives rise to the perception "renunciant wanderer," the perception "brahmin" toward them, and they themselves also claim to be a true renunciant wanderer, a true brahmin. Though the world gives rise to such a perception toward them, they are merely conventional renunciant wanderers and brahmins, not renunciant wanderers or brahmins in the ultimate sense.
復次，有諸沙門、若婆羅門，於貪瞋癡無餘斷滅真沙門義、婆羅門義全未證得，而諸世間起沙門想、婆羅門想，彼亦自稱是真沙門、真婆羅門。世間於彼雖起是想，然彼但是世俗沙門及婆羅門，非第一義。
Next, there are renunciant wanderers or brahmins who have not, without remainder, severed and extinguished craving, aversion, and delusion, and so have not at all realized the true meaning of "renunciant wanderer" or "brahmin" — yet the world gives rise to the perception "renunciant wanderer," the perception "brahmin" toward them, and they themselves also claim to be a true renunciant wanderer, a true brahmin. Though the world gives rise to such a perception toward them, they are merely conventional renunciant wanderers and brahmins, not renunciant wanderers or brahmins in the ultimate sense.
This opens the second topic, whether one is truly a renunciant wanderer or brahmin (若沙門婆羅門), beginning with bringing forth what is merely conventional (出唯世俗) — outward appearance and self-claim are not enough; without the afflictions truly severed, the title is only nominal.
144. Section: Displaying That This Is Not the Ultimate Sense Begins — Marking the Refusal to Concede
Those who are renunciant wanderers and brahmins in the ultimate sense would none of them concede that such persons are renunciant wanderers or brahmins.
若第一義諸有沙門及婆羅門，皆不忍許彼為沙門及婆羅門。
Those who are renunciant wanderers and brahmins in the ultimate sense would none of them concede that such persons are renunciant wanderers or brahmins.
This opens displaying that this is not the ultimate sense (顯非勝義), beginning with marking the refusal to concede (標不忍許).
145. Section: Explaining Why Begins — By Not Truly Knowing: Marking and Listing Its Basis
Why is this? Because they are unable to truly know the dharmas of defilement and the causes of the dharmas of defilement, nor truly know that dharma's cessation and the conduct tending toward that cessation.
所以者何？由彼不能如實了知諸雜染法、雜染法因，亦不如實了知彼滅、趣彼滅行。
Why is this? Because they are unable to truly know the dharmas of defilement and the causes of the dharmas of defilement, nor truly know that dharma's cessation and the conduct tending toward that cessation.
This opens explaining why (釋其所以), beginning with by not truly knowing (由不實知), marking and listing its basis (標列依處) — the classic four-truths structure (suffering, its cause, its cessation, and the path) applied here to what a true renunciant must actually understand.
146. Section: Explaining Defilement in Turn Begins — the Dharma of Defilement
The dharma of defilement means the many sufferings included within the aging-and-death link, together with the birth link.
雜染法者，謂老死支所攝眾苦及以生支。
The dharma of defilement means the many sufferings included within the aging-and-death link, together with the birth link.
This opens explaining defilement in turn (隨釋雜染), beginning with the dharma of defilement (雜染法) — consciousness through feeling (the resultant embodiment) and birth's own arising, all bound up with suffering, whether the suffering of pain, the suffering of change, or the suffering inherent in all conditioned formations.
147. Section: The Cause of Defilement Begins — Marking and Listing
The cause of the dharma of defilement is further of two kinds. First, what craving produces; second, what karma produces.
雜染法因復有二種。一、愛所作，二、業所作。
The cause of the dharma of defilement is further of two kinds. First, what craving produces; second, what karma produces.
This opens the cause of defilement (雜染因), the second of two matters, beginning with marking and listing (標列) — craving for one's own embodiment and its objects drives one to act, while karma, once created, ripens into the suffering fruit.
148. Section: Explaining Each in Turn Begins — What Craving Produces
What craving produces means: by the reverse-order principle of dependent origination, grasping and craving; the feelings produced by ignorant contact; and the six bases followed by ignorant contact and the realm of ignorance.
愛所作者，謂由緣起逆次道理，有取、愛支，若無明觸所生諸受，若無明觸及無明界所隨六處。
What craving produces means: by the reverse-order principle of dependent origination, grasping and craving; the feelings produced by ignorant contact; and the six bases followed by ignorant contact and the realm of ignorance.
This opens explaining each in turn (隨釋), beginning with what craving produces (愛所作) — tracing backward from aging-and-death through birth, existence, grasping, and craving, each step driven by feeling rooted in ignorant contact at the six bases.
149. Section: What Karma Produces, Closing "Explaining Each in Turn," "The Cause of Defilement," "Explaining Defilement in Turn," and "By Not Truly Knowing" Entirely
What karma produces means: by the reverse-order principle of dependent origination, name-and-form, consciousness, and formations, together with the failure to truly know them.
業所作者，謂由緣起逆次道理，名色、識、行，及即於彼不如實知。
What karma produces means: by the reverse-order principle of dependent origination, name-and-form, consciousness, and formations, together with the failure to truly know them.
With this, what karma produces (業所作) closes entirely, closing explaining each in turn (隨釋2: 愛所作/業所作) entirely, closing the cause of defilement (雜染因2: 標列/隨釋) entirely, closing explaining defilement in turn (隨釋雜染2: 雜染法/雜染因) entirely, closing by not truly knowing (由不實知2: 標列依處/隨釋雜染) entirely — ignorance, formations, consciousness, and name-and-form together form the karma-produced half of dependent origination's causal chain, distinct from craving's own contribution through the six bases onward.
150. Section: By Lacking True Wisdom, Closing "Explaining Why" and "Whether One Is Truly a Renunciant Wanderer or Brahmin" — the Second of Six Topics — Entirely
If even the wisdom that abides in the Dharma is not yet understood, how much less could one, like a noble one in direct realization, comprehensively know it — or, like one on the path of cultivation not yet comprehending fully, or like one on the level beyond training, ever transcend it.
如法住智尚未能了，況當如彼諦現觀時能遍了知，或如修道未遍了知如無學地，未能超越。
If even the wisdom that abides in the Dharma is not yet understood, how much less could one, like a noble one in direct realization, comprehensively know it — or, like one on the path of cultivation not yet comprehending fully, or like one on the level beyond training, ever transcend it.
With this, by lacking true wisdom (由無實智) closes entirely, closing explaining why (釋其所以2: 由不實知/由無實智) entirely, closing displaying that this is not the ultimate sense (顯非勝義2: 標不忍許/釋其所以) entirely, closing whether one is truly a renunciant wanderer or brahmin (若沙門婆羅門2: 出唯世俗/顯非勝義), the second of cessation-and-the-rest's six topics, entirely — without even the basic, still-worldly wisdom that abides in the Dharma, direct realization and final transcendence remain wholly out of reach.
Six companion sūtras (Saṃyukta Āgama #31–36) work through this teaching from several angles. The first three, reasoning backward from aging-and-death to the six bases, have the Buddha declare that any renunciant wanderer or brahmin who does not truly know a dharma, its arising, its cessation, and the path to its cessation — for aging-and-death, birth, existence, grasping, craving, feeling, contact, and the six bases in turn — is no true renunciant or brahmin at all, cannot see reality, and cannot rightly declare "birth is exhausted for me." One who does truly know all of this, all the way back to the six bases, is a true renunciant, a true brahmin, worthy of the name in the ultimate sense. The next three sūtras extend the same reasoning forward from the six bases through contact, feeling, craving, grasping, existence, birth, and aging-and-death, and further declare that without first truly knowing the six bases in this fourfold way, no one could ever hope to transcend contact, or anything built upon it, either. Together the first three sūtras correspond to what craving produces (愛所作) in the root text, and the latter three to what karma produces (業所作), reasoning back further still, to formations and ignorance themselves.
151. Section: Feeling and Wisdom Begins — Briefly Marking and Listing
Next, there are, briefly, two kinds of dharmas born of illuminated contact, by which one enters direct realization through the principle of the four truths within every dependently-arisen formation. What are the two? First, feeling born of illuminated contact, whose nature is experiencing the object condition; second, wisdom born of illuminated contact, whose nature is discerning the object condition.
復次，略由二種明觸生法，於其緣生一切行中，依四諦理趣入現觀。云何為二？一、由領納所緣為性明觸生受，二、由簡擇所緣為性明觸生慧。
Next, there are, briefly, two kinds of dharmas born of illuminated contact, by which one enters direct realization through the principle of the four truths within every dependently-arisen formation. What are the two? First, feeling born of illuminated contact, whose nature is experiencing the object condition; second, wisdom born of illuminated contact, whose nature is discerning the object condition.
This opens the third topic, feeling and wisdom (受智), beginning with briefly marking and listing (略標列) — a noble one who has severed ignorance experiences the six senses' objects with a feeling untouched by delusion, and, prior to that contact, discerns the same objects with a wisdom that already knows them as illusion-like and selfless.
152. Section: Explaining the Distinctions Begins — Clarifying the Establishment: Bringing Forth Reliance on the Truths
One should know that here, the four truths are established within eleven links, and, relying on each single link's four truths, forty-four matters are established.
當知此中，於十一支安立四諦，依此一一支諦建立四十四事。
One should know that here, the four truths are established within eleven links, and, relying on each single link's four truths, forty-four matters are established.
This opens explaining the distinctions (釋差別), beginning with clarifying the establishment (明建立), and, within it, bringing forth reliance on the truths (出依諦) — ignorance alone is excluded, since it is only ever a cause, never itself a resultant link; each of the remaining eleven links, contemplated backward from aging-and-death through formations, yields its own suffering, origin, cessation, and path, for eleven times four: forty-four matters in all.
153. Section: Distinguishing the Two Matters Begins — the Distinction in Matters of Feeling
Precisely relying on the feelings born of illuminated contact, such forty-four distinct matters of feeling are proclaimed.
即依明觸所生諸受，宣說如是四十四種受事差別。
Precisely relying on the feelings born of illuminated contact, such forty-four distinct matters of feeling are proclaimed.
This opens distinguishing the two matters (辨二事), beginning with the distinction in matters of feeling (受事差別) — feeling and wisdom arise together at every moment of illuminated contact, so the same forty-four-fold structure applies to feeling as much as to wisdom.
154. Section: Distinguishing Matters of Wisdom Begins — the Forty-Four Kinds of Wisdom
Precisely relying on the wisdom born of illuminated contact, such forty-four distinct matters of wisdom are proclaimed.
即依明觸所生諸慧，宣說如是四十四種智事差別。
Precisely relying on the wisdom born of illuminated contact, such forty-four distinct matters of wisdom are proclaimed.
This opens distinguishing matters of wisdom (智事差別), the second of two, beginning with the forty-four kinds of wisdom (四十四智) — the same eleven links, each yielding suffering, origin, cessation, and path, now viewed from wisdom's own side rather than feeling's.
155. Section: The Seventy-Seven Kinds of Wisdom Begins — Distinguishing Cause and Effect
Here, the aging-and-death produced in the latter period is only an effect, never a cause; the ignorance aroused in the prior period is only a cause, never an effect; every other link is both cause and effect.
此中後際所作老死，唯果非因；於其前際所發無明，唯因非果；其餘有支，亦因亦果。
Here, the aging-and-death produced in the latter period is only an effect, never a cause; the ignorance aroused in the prior period is only a cause, never an effect; every other link is both cause and effect.
This opens the seventy-seven kinds of wisdom (七十七智), the second of two matters under distinguishing matters of wisdom, beginning with distinguishing cause and effect (辨因果) — this is exactly why the reverse contemplation properly begins at aging-and-death (pure effect) and properly ends at formations (whose own cause, ignorance, needs no separate eleven-fold treatment, since ignorance's cessation is already implied once formations are fully understood).
156. Section: Bringing Forth the Distinctions, Closing "The Seventy-Seven Kinds of Wisdom," "Distinguishing Matters of Wisdom," "Distinguishing the Two Matters," and "Clarifying the Establishment" Entirely
Because the wisdom that comprehensively knows the three time periods has its own distinctions; because the decisive, comprehensive wisdom explained before has its own distinctions; and because the grasping wisdom embraced within the wisdom that abides in the Dharma has its own distinctions regarding impermanence's nature — one should know that seventy-seven distinct matters of wisdom are thereby established.
三時遍智有差別故，如前所說決定遍智有差別故，由法住智所攝能取智無常性有差別故，當知建立七十七種智事差別。
Because the wisdom that comprehensively knows the three time periods has its own distinctions; because the decisive, comprehensive wisdom explained before has its own distinctions; and because the grasping wisdom embraced within the wisdom that abides in the Dharma has its own distinctions regarding impermanence's nature — one should know that seventy-seven distinct matters of wisdom are thereby established.
With this, bringing forth the distinctions (出差別) closes entirely, closing the seventy-seven kinds of wisdom (七十七智2: 辨因果/出差別) entirely, closing distinguishing matters of wisdom (智事差別2: 四十四智/七十七智) entirely, closing distinguishing the two matters (辨二事2: 受事差別/智事差別) entirely, closing clarifying the establishment (明建立2: 出依諦/辨二事) entirely.
Taking aging-and-death as the example: two kinds of "decisive, comprehensive wisdom" apply to each of the three time periods (present, past, and future) — first, the wisdom that birth conditions aging-and-death (called wisdom of defilement-with-a-cause, countering the theory of no cause); second, the wisdom that nothing other than birth could ever condition aging-and-death (called wisdom of defilement self-produced within one's own continuum, countering the theory of wrong cause) — six wisdoms in all across the three periods, to which is added, as the seventh, the wisdom that abides in the Dharma itself, comprehensively understanding impermanence across past, present, and future without being confined to any single link. Applying these same seven angles to each of the eleven links yields seventy-seven distinct matters of wisdom in total — the first six of each set of seven belonging to the wisdom gained through cultivation, the seventh to the wisdom gained through hearing and thinking.
157. Section: Concluding the Result of Contemplation, Closing "Explaining the Distinctions" and "Feeling and Wisdom" — the Third of Six Topics — Entirely
Thus is displayed the contemplation, through and through, of every aspect of the truths; from this without interruption one enters direct realization of the truths, cultivating progressively, right up to the attainment of arhatship.
如是顯示歷觀諸諦一切行相，從此無間入諦現觀，漸次修習，乃至獲得阿羅漢果。
Thus is displayed the contemplation, through and through, of every aspect of the truths; from this without interruption one enters direct realization of the truths, cultivating progressively, right up to the attainment of arhatship.
With this, concluding the result of contemplation (結觀果) closes entirely, closing explaining the distinctions (釋差別2: 明建立/結觀果) entirely, closing feeling and wisdom (受智2: 略標列/釋差別), the third of cessation-and-the-rest's six topics, entirely — the forty-four and seventy-seven wisdoms are not mere classification for its own sake, but the very path from access concentration through direct realization to full liberation.
Four companion sūtras illustrate this teaching. The first has the Buddha instruct the monks to truly know each of the eleven links — aging-and-death down through formations — together with its arising, cessation, and the path to its cessation, matching the forty-four matters exactly. The second names these explicitly as the forty-four kinds of wisdom. The third teaches the seventy-seven kinds of wisdom directly, working through the six modes of decisive wisdom across the three time periods for the birth link (as the model case) and again for the formations link, each capped by the seventh, the wisdom that abides in the Dharma, described here as knowing all conditioned dharmas as impermanent, mind-dependent, ever-ending, subject to change, and tending toward freedom from desire, cessation, and the severing of affliction. Together these sūtras confirm that a single feeling born of illuminated contact carries within it both the forty-four and the seventy-seven kinds of wisdom, since suffering's cessation and the path toward it are always already implicit in suffering's own arising.
158. Section: Flowing Existence Begins — the First Meaning: Bringing Forth Three Marks: Raising Flowing Existence: Marking and Listing
Next, by three marks, one should rightly know the successive stages of flowing existence within dependently-arisen formations. What are the three? First, because the cause increases; second, because the effect arises; third, because the effect accumulates.
復次，由三種相，於緣生行應正了知流轉漸次。何等為三？一、因增益故；二、果生起故；三、果增集故。
Next, by three marks, one should rightly know the successive stages of flowing existence within dependently-arisen formations. What are the three? First, because the cause increases; second, because the effect arises; third, because the effect accumulates.
This opens the fourth topic, flowing existence (流轉), beginning with the first meaning (第一義), and, within it, bringing forth three marks (出三相), raising flowing existence itself (舉流轉), marking and listing (標列). Two readings divide the twelve links differently here: one takes the cause's increase as the seven links from ignorance through feeling (the drawing and drawn factors, since consciousness through feeling remain seed-like), the effect's arising as birth and aging-and-death alone, and the effect's accumulation as craving, grasping, and existence; the other takes the cause's increase as ignorance alone, the effect's arising as birth and aging-and-death, and the effect's accumulation as the remaining nine links.
159. Section: Briefly Gathering It, Closing "Raising Flowing Existence" Entirely
Thus, all of this, briefly gathered as one, is generally called dharmas' increasing, or arising, or accumulating.
如是一切略攝為一，總名諸法若增、若生、若集。
Thus, all of this, briefly gathered as one, is generally called dharmas' increasing, or arising, or accumulating.
With this, briefly gathering it (略攝) closes entirely, closing raising flowing existence (舉流轉2: 標列/略攝) entirely — as the cause increases, the effect arises; as the effect keeps arising, it accumulates into the ongoing mass of birth and death.
160. Section: Displaying Cessation, Closing "Bringing Forth Three Marks" Entirely
Relying on the cessation of cause and effect, as is fitting, one should know this is called decreasing, or ceasing, or vanishing.
依因果滅，如其所應，當知說名若減、若滅、若沒。
Relying on the cessation of cause and effect, as is fitting, one should know this is called decreasing, or ceasing, or vanishing.
With this, displaying cessation (顯還滅) closes entirely, closing bringing forth three marks (出三相2: 舉流轉/顯還滅) entirely — decreasing mirrors increasing, ceasing mirrors arising, vanishing mirrors accumulating: once the seeds of ignorance and craving are removed, the cause can no longer increase, the resultant suffering ceases, and it vanishes without the possibility of return.
161. Section: Concluding the Underlying Intent, Closing "The First Meaning" Entirely
Such distinctions of underlying intent as these do not contradict the nature of the dharma.
如是意趣差別道理不違法性。
Such distinctions of underlying intent as these do not contradict the nature of the dharma.
With this, concluding the underlying intent (結意趣) closes entirely, closing the first meaning (第一義2: 出三相/結意趣) entirely — however framed, this all remains simply "this arising, that arises; this ceasing, that ceases," the dharma's own unchanging nature.
162. Section: The Second Meaning, Closing "Flowing Existence" — the Fourth of Six Topics — Entirely
There is a further, distinct meaning. Because the prior, middle, and latter periods differ in time, and because the desire, form, and formless realms differ in kind — in their proper order, one should rightly know increasing, decreasing; arising, ceasing; accumulating, vanishing.
復有別義。初中後際時差別故，欲、色、無色界差別故，如其次第，若增、若減、若生、若滅、若集、若沒，應正了知。
There is a further, distinct meaning. Because the prior, middle, and latter periods differ in time, and because the desire, form, and formless realms differ in kind — in their proper order, one should rightly know increasing, decreasing; arising, ceasing; accumulating, vanishing.
With this, the second meaning (第二義) closes entirely, closing flowing existence (流轉2: 第一義/第二義), the fourth of cessation-and-the-rest's six topics, entirely. Per the 披尋記, two further pairings apply: by time, the prior period pairs with increasing/decreasing, the middle period with arising/ceasing, and the latter period with accumulating/vanishing; by realm, the desire realm (where the body's own bulk visibly grows or shrinks) pairs with increasing/decreasing, the form realm (where mind alone rises and falls moment to moment) with arising/ceasing, and the formless realm (where mind is so subtle it seems to gather and vanish all at once) with accumulating/vanishing.
Three companion sūtras illustrate this with matched pairs of terms — the first calling the two movements simply "increasing dharma" and "decreasing dharma" (ignorance conditioning formations onward for the former, ignorance's cessation conditioning formations' cessation onward for the latter); the second calling them "arising dharma" and "the dharma of change," where change names the capacity to transform out of the flowing state into cessation; the third calling them "accumulating dharma" and "vanishing dharma." Whatever the vocabulary, all three point to the identical teaching: this arising, that arises; this ceasing, that ceases — the coarse and subtle textures of the same single truth of dependent origination's flow and its reversal.
163. Section: Coming and Going Begins — Bringing Forth Defilement: Briefly Marking and Listing
Next, one should know there are, briefly, two kinds of defilement. First, defilement made by karma and craving; second, defilement made by false views.
復次，當知略有二種雜染。一、業愛雜染，二、妄見雜染。
Next, one should know there are, briefly, two kinds of defilement. First, defilement made by karma and craving; second, defilement made by false views.
This opens the fifth topic, coming and going (來往), beginning with bringing forth defilement (出雜染), briefly marking and listing (略標列) — beings come and go through birth and death precisely because of these two defilements at work.
164. Section: Clarifying What They Rely On
These two defilements rely upon two categories of persons. First, the householder category; second, the renunciant category.
此二雜染依於二品。一、在家品，二、出家品。
These two defilements rely upon two categories of persons. First, the householder category; second, the renunciant category.
This opens clarifying what they rely on (明所依) — householders, absorbed in sensual and material craving, are more prone to defilement by karma and craving; renunciants, whose coarse desires are already restrained, are more prone to defilement by false views born of discursive thought. Both defilements exist in everyone, of course; the pairing here simply reflects which tends to predominate.
165. Section: Explaining the Two Causes, Closing "Bringing Forth Defilement" Entirely
One should know that here, defilement made by karma and craving is so called because it is fashioned by volition; defilement made by false views is so called because it arises from mistaken conception, grasped through discursive elaboration.
應知此中，業愛雜染所造作故，名思所作；妄見雜染邪計起故，名計所執。
One should know that here, defilement made by karma and craving is so called because it is fashioned by volition; defilement made by false views is so called because it arises from mistaken conception, grasped through discursive elaboration.
With this, explaining the two causes (釋二因) closes entirely, closing bringing forth defilement (出雜染3: 略標列/明所依/釋二因) entirely.
166. Section: Distinguishing Coming and Going Begins — Raising Two Kinds: the Ordinary Being: By Possessing Both Defilements
Here, the ordinary being, whether of the householder category or the renunciant category, possesses both defilements, on account of both their active manifestation and their latent tendency.
此中異生，若在家品、若出家品具二雜染，由諸纏故及隨眠故。
Here, the ordinary being, whether of the householder category or the renunciant category, possesses both defilements, on account of both their active manifestation and their latent tendency.
This opens distinguishing coming and going (辨來往), beginning with raising two kinds of persons (舉二類), the first, the ordinary being (異生), by possessing both defilements (由具雜染) — both actively arising and latent within, whether householder or renunciant.
167. Section: Able to Draw Forth Future Existence, Closing "The Ordinary Being" Entirely
Because of the objects they condition, defilement arises in the mind toward the four abodes of consciousness; having done so, this draws together future existence, circling in coming and going, unable to gain liberation.
因彼所緣，於四識住令心生起諸雜染已，招集後有，循環往來不得解脫。
Because of the objects they condition, defilement arises in the mind toward the four abodes of consciousness; having done so, this draws together future existence, circling in coming and going, unable to gain liberation.
With this, able to draw forth future existence (能招後有) closes entirely, closing the ordinary being (異生2: 由具雜染/能招後有) entirely. Consciousness relates to form and the other aggregates through three modes, per the Illuminating the Teaching Treatise: following them (as their holder and support), taking them as an object (grasping at their objective conditions), and relying on them (through the weight of habituation) — the very mechanism by which consciousness stays defiled and bound to the four abodes.
168. Section: The Learner Begins — Severing the Defilement of False Views
The learner who has seen the path's traces has already permanently severed the defilement of false views; only the latent habituation of the basis for conceit still remains — by this, no new karma is created, and future existence is no longer delighted in.
有學見跡，妄見雜染已永斷故，唯有我慢依處習氣尚有餘故，不造新業，不欣後有。
The learner who has seen the path's traces has already permanently severed the defilement of false views; only the latent habituation of the basis for conceit still remains — by this, no new karma is created, and future existence is no longer delighted in.
This opens the learner (有學), the second kind, beginning with severing the defilement of false views (斷見雜染) — like a fast-moving car that keeps coasting briefly after the brake is applied, or embers that keep glowing after no more wood is added, the stream-enterer's residual innate conceit still needs to burn itself out, even though the discriminated view that fuels new karma has already been permanently cut.
169. Section: Still Having the Defilement of Karma and Craving, Closing "The Learner" and "Raising Two Kinds" Entirely
The defilement of karma and craving has no active manifestation able to defile, but only the latent tendency, adhering in continuity, still able to defile. Because of the objects it conditions, it defiles the mind toward the abodes of consciousness, and draws together future existence.
業愛雜染，無有諸纏能為雜染，唯有隨眠依附相續能為雜染。因彼所緣，於諸識住雜染其心，招集後有。
The defilement of karma and craving has no active manifestation able to defile, but only the latent tendency, adhering in continuity, still able to defile. Because of the objects it conditions, it defiles the mind toward the abodes of consciousness, and draws together future existence.
With this, still having the defilement of karma and craving (有業愛染) closes entirely, closing the learner (有學2: 斷見雜染/有業愛染) entirely, closing raising two kinds (舉二類2: 異生/有學) entirely — even a mere trace of latent craving is enough to draw a stream-enterer back for further rebirth, the way a small magnet, however weak, still pulls when the conditions align.
170. Section: Distinguishing the One Beyond Learning, Closing "Distinguishing Coming and Going" and "Coming and Going" — the Fifth of Six Topics — Entirely
If one is beyond learning, both defilements — their active manifestation and their latent tendency alike — are permanently severed; hence, within the present dharma, there is no defilement of mind whatsoever toward the abodes of consciousness, and no future existence to be drawn together at all.
若諸無學，二種雜染纏及隨眠皆永斷故，即現法中，於諸識住其心雜染，及與當來所招後有，一切皆無。
If one is beyond learning, both defilements — their active manifestation and their latent tendency alike — are permanently severed; hence, within the present dharma, there is no defilement of mind whatsoever toward the abodes of consciousness, and no future existence to be drawn together at all.
With this, distinguishing the one beyond learning (簡無學) closes entirely, closing distinguishing coming and going (辨來往2: 舉二類/簡無學) entirely, closing coming and going (來往2: 出雜染/辨來往), the fifth of cessation-and-the-rest's six topics, entirely — with both defilements permanently gone, root and trace alike, nothing remains to draw the arhat back into coming and going at all.
Three closely related companion sūtras teach that "deliberation," "conceptual proliferation," and the underlying tendencies that cling to the abodes of consciousness are exactly what bring the whole mass of future suffering into being; free of these, that whole mass of suffering ceases. Each successive sūtra adds one further term to the same chain — first simply "clinging to the abodes of consciousness," then adding "entering into name-and-form," then further adding "coming and going" — three ways of naming the identical process by which defiled consciousness, clinging to the aggregates, keeps circling through the three realms.
171. Section: The Buddha, Forward and Reverse Begins — Bringing Forth the Forward-and-Reverse Contemplation: Raising Every Tathāgata: Meaning Displayed as Immeasurable: Contemplating Dependent Origination
Next, the buddhas of the past, when they were bodhisattvas, having contemplated dependent origination in accordance with truth, realized and awakened to unsurpassed complete awakening; the present Blessed One likewise, having rightly contemplated dependent origination, has realized and awakened to unsurpassed complete awakening.
復次，過去諸佛為菩薩時，如理思惟緣起法已，證覺無上正等菩提；今薄伽梵亦於緣起正思惟已，證覺無上正等菩提。
Next, the buddhas of the past, when they were bodhisattvas, having contemplated dependent origination in accordance with truth, realized and awakened to unsurpassed complete awakening; the present Blessed One likewise, having rightly contemplated dependent origination, has realized and awakened to unsurpassed complete awakening.
This opens the sixth and final topic, the Buddha, forward and reverse (佛順逆), beginning with bringing forth the forward-and-reverse contemplation (出順逆觀), and, within it, raising every Tathāgata (舉諸如來), meaning displayed as immeasurable (意顯無量), contemplating dependent origination (思惟緣起) — every buddha, without exception, awakens by this same path: contemplating dependent origination itself.
172. Section: Presently Abiding in Bliss, Closing "Meaning Displayed as Immeasurable" Entirely
Just as the buddhas of the past, having attained awakening, applied their attention to dependent origination, contemplating both its forward and reverse principle, and, by skillful means, cultivated accordingly the joy of abiding in present dharmas, and so abided in bliss — the present Blessed One does likewise.
如過去佛得菩提已，即於緣起作意攀緣順逆道理，方便隨修現法樂住，已住安樂；今薄伽梵亦復如是。
Just as the buddhas of the past, having attained awakening, applied their attention to dependent origination, contemplating both its forward and reverse principle, and, by skillful means, cultivated accordingly the joy of abiding in present dharmas, and so abided in bliss — the present Blessed One does likewise.
With this, presently abiding in bliss (現住安樂) closes entirely, closing meaning displayed as immeasurable (意顯無量2: 思惟緣起/現住安樂) entirely. The commentary notes: this confirms that from Śākyamuni back through the six buddhas before him, every buddha alike contemplates dependent origination and thereby attains awakening.
173. Section: Concluding That Only Seven Are Named, Closing "Raising Every Tathāgata" Entirely
Though this is immeasurable, it is spoken of as similar to the world's seven aeons — hence only seven are named.
彼雖無量，如說世間七劫相似，故唯說七。
Though this is immeasurable, it is spoken of as similar to the world's seven aeons — hence only seven are named.
With this, concluding that only seven are named (結唯說七) closes entirely, closing raising every Tathāgata (舉諸如來2: 意顯無量/結唯說七) entirely — just as the world's arising-and-perishing across immeasurable aeons is symbolically capped at seven, the seven named buddhas here stand in for an actually immeasurable succession, every one of them awakened through dependent origination.
174. Section: Clarifying the Realization of Awakening, Closing "Bringing Forth the Forward-and-Reverse Contemplation" Entirely
Such unsurpassed complete awakening as this is realized only through truly knowing dependent origination — what was not yet realized becomes realized, and, once realized, the joy of abiding in present dharmas is attained. How much more so the lesser kinds of awakening.
如是無上正等菩提，尚由如實知緣起故，未證能證，證已獲得現法樂住，況餘下劣所有菩提。
Such unsurpassed complete awakening as this is realized only through truly knowing dependent origination — what was not yet realized becomes realized, and, once realized, the joy of abiding in present dharmas is attained. How much more so the lesser kinds of awakening.
With this, clarifying the realization of awakening (明證菩提) closes entirely, closing bringing forth the forward-and-reverse contemplation (出順逆觀2: 舉諸如來/明證菩提) entirely — if even unsurpassed buddhahood depends on truly knowing dependent origination, the śrāvaka's and solitary buddha's more modest awakenings depend on it no less.
175. Section: Pointing to the Skillful Means for Severance, Closing "The Buddha, Forward and Reverse" — the Sixth and Final Topic — and "Cessation and the Rest" — All Six Topics — Entirely
Further, for the sake of truly and equally awakening to dependent origination, one embraces five factors as the skillful means for severance — as before, one should know.
又為如實等覺緣起，攝受五支為斷方便。如前應知。
Further, for the sake of truly and equally awakening to dependent origination, one embraces five factors as the skillful means for severance — as before, one should know.
With this, pointing to the skillful means for severance (指斷方便) closes entirely, closing the Buddha, forward and reverse (佛順逆2: 出順逆觀/指斷方便), the sixth and final topic of cessation-and-the-rest's summary verse, entirely.
This closes cessation and the rest (有滅等) — dependent origination's fourth and final particular verse — in its entirety, all six topics complete: cessation, whether one is truly a renunciant wanderer or brahmin, feeling and wisdom, flowing existence, coming and going, and the Buddha, forward and reverse. Per the 披尋記, citing fascicle 93's own five-factor teaching: diligently contemplating dependent origination's arising causes and conditions; its cessation's causes and conditions; the right conduct truly leading toward that cessation; practicing dharma-in-accord-with-dharma; and, upon realization, remaining free of overweening pride — these five factors, well begun and carried through to completion, exhaust every suffering to its very limit.
176. Section: Displaying the General Meaning Begins — Distinctions by Category
Further, dependent origination's general, summary meaning is this: relying on the turning class, there is the cause of every suffering; relying on the returning class, there is the cause of every uncontaminated dharma; further, there is the cause that is the condition of suffering, the contaminants; further, that on which those contaminants depend is the feeling produced by ignorant contact; further, there is the cause and condition that establishes the causal dharmas — and, when affliction is severed within the present dharma, only the mere condition remains.
又此緣起總略義者，謂依轉品有因諸苦；又依還品有因無漏所有諸法；又有因苦因緣諸漏；又彼諸漏所依止性從無明觸所生諸受；又有因法住立因緣，則現法中煩惱斷者，唯有依緣。
Further, dependent origination's general, summary meaning is this: relying on the turning class, there is the cause of every suffering; relying on the returning class, there is the cause of every uncontaminated dharma; further, there is the cause that is the condition of suffering, the contaminants; further, that on which those contaminants depend is the feeling produced by ignorant contact; further, there is the cause and condition that establishes the causal dharmas — and, when affliction is severed within the present dharma, only the mere condition remains.
This opens displaying the general meaning (顯總義), the second of two matters under dependent origination's embrace, beginning with distinctions by category (品類差別) — a dense five-point summary of the entire teaching just completed. Per the Basic Section, cited via 披尋記: birth and aging-and-death, the resultant final two of the twelve links, are called simply "suffering"; craving, grasping, and existence are its generating cause, hence "the cause of every suffering" names the turning, saṃsāric class as a whole. The permanent exhaustion of ignorance, craving, and grasping is what "the cause of every uncontaminated dharma" names — the returning class. Ignorance, craving, and grasping, precisely because they defile, are "the cause that is the condition of suffering, the contaminants." The first seven links (ignorance through feeling) are together called "causal dharmas," since name-and-form and the rest remain seed-like, not yet suffering's manifest fruit. And one whose affliction is severed within the present dharma retains only the pure, mutual reliance of consciousness and name-and-form — "mere condition" — unlike the ordinary being's defiled version of the very same relationship. The Basic Section further specifies precisely: seven links are causal dharmas; the remaining five are the cause of suffering; three links' cessation (ignorance, craving, grasping) is what the exhaustion of contaminants displays; these same three links' cessation is also what the exhaustion of conditions displays, since they condition every other link; and a single link's cessation — feeling — is what the exhaustion of feeling displays, since once affliction is severed, its support gone, all feeling built upon it permanently subsides.
177. Section: The Progressive Stages of Purity Begin — Generally Marking Their Profundity
Further, relying on seven kinds of purity, cultivated progressively, in order to attain nirvāṇa's uncreated ultimacy, one should know that this teaches, in accordance with the profound instruction on the nature of conditions and dependent origination.
又復依於七種清淨漸次修集，為得無造究竟涅槃，應知宣說隨順如是緣性緣起甚深言教。
Further, relying on seven kinds of purity, cultivated progressively, in order to attain nirvāṇa's uncreated ultimacy, one should know that this teaches, in accordance with the profound instruction on the nature of conditions and dependent origination.
This opens the second matter under displaying the general meaning, the progressive stages of purity (清淨漸次), beginning with generally marking their profundity (總標甚深) — contemplating dependent origination brings about seven successive purities, the direct preparation for realizing nirvāṇa without residue. The nature of conditions comprises the four kinds of condition (causal, immediately-preceding, objective, and dominant) from which every mental dharma arises, form dharmas needing only the causal and dominant conditions; dependent origination itself is simply this arising, "this existing, that exists," profound enough that only the noble path can truly penetrate it.
178. Section: Explaining the Progressive Purification Begins — Questioning and Listing the Seven Kinds
What is called the seven kinds of purity? First, purity of discipline; second, purity of mind; third, purity of view; fourth, purity of crossing over doubt; fifth, purity of the wisdom-vision distinguishing the path from what is not the path; sixth, purity of the wisdom-vision of practice; seventh, purity of the wisdom-vision of practice's severance.
云何名為七種清淨？一、戒清淨，二、心清淨，三、見清淨，四、度疑清淨，五、道非道智見清淨，六、行智見清淨，七、行斷智見清淨。
What is called the seven kinds of purity? First, purity of discipline; second, purity of mind; third, purity of view; fourth, purity of crossing over doubt; fifth, purity of the wisdom-vision distinguishing the path from what is not the path; sixth, purity of the wisdom-vision of practice; seventh, purity of the wisdom-vision of practice's severance.
This opens explaining the progressive purification (釋漸清淨), beginning with questioning and listing the seven kinds (徵列七種) — a graduated sequence from discipline through concentration, insight, and on to the arhat's final severance, each purity the foundation for the next.
179. Section: Clarifying the Progressive Cultivation Begins — Questioning
What is called this progressive cultivation of purity?
云何名為如是清淨漸次修集？
What is called this progressive cultivation of purity?
This opens clarifying the progressive cultivation (明漸修集), beginning with questioning (徵).
180. Section: Explaining Begins — Clarifying the Progression: Purity of Discipline
Namely, as with a monastic who abides endowed with discipline, guarding the conduct of individual liberation — broadly explained, one should know it as in the Śrāvaka Stage.
謂有苾芻，安住具足尸羅，守護別解脫律儀。廣說應知如聲聞地。
Namely, as with a monastic who abides endowed with discipline, guarding the conduct of individual liberation — broadly explained, one should know it as in the Śrāvaka Stage.
This opens explaining (釋), beginning with clarifying the progression (明漸次), the first of seven, purity of discipline (戒清淨). The Śrāvaka Stage summarizes it in six marks: abiding endowed with pure discipline; well guarding the conduct of individual liberation; perfected deportment; perfected conduct (avoiding improper places such as palaces, slaughterhouses, taverns, and brothels); seeing great danger even in the slightest fault, and confessing promptly should one occur; and receiving and training in the precepts, continuing to learn them from teachers and fellow practitioners throughout one's life.
181. Section: Purity of Mind
Such a one, by this very possession of discipline, becomes free of regret — broadly explained, right up to the mind attaining proper concentration, progressively, right up to fully abiding in the fourth dhyāna.
彼由如是具尸羅故，便能無悔；廣說乃至心得正定，漸次乃至具足安住第四靜慮。
Such a one, by this very possession of discipline, becomes free of regret — broadly explained, right up to the mind attaining proper concentration, progressively, right up to fully abiding in the fourth dhyāna.
The second purity, purity of mind (心清淨) — discipline well purified brings freedom from regret, which brings joy, delight, and tranquility, and tranquility in turn brings settled concentration, the natural chain the Śrāvaka Stage describes leading progressively through the four dhyānas.
182. Section: Purity of View
Having thus attained such a concentrated mind, progressively, right up to becoming upright, pliant, and unshakably settled, tending toward the realization of the penetration of exhausting contaminants, the mind resolutely inclined — one enters direct realization of the four noble truths, severs every affliction cut off by seeing, and attains the uncontaminated right view of a learner.
彼既獲得如是定心，漸次乃至質直、調柔、安住不動。於為證得漏盡智通，心定趣向，於四聖諦證入現觀，斷見所斷一切煩惱，獲得無漏有學正見。
Having thus attained such a concentrated mind, progressively, right up to becoming upright, pliant, and unshakably settled, tending toward the realization of the penetration of exhausting contaminants, the mind resolutely inclined — one enters direct realization of the four noble truths, severs every affliction cut off by seeing, and attains the uncontaminated right view of a learner.
The third purity, purity of view (見清淨) — the path of seeing itself, severing only the discriminated afflictions for now; the innate afflictions cut off through cultivation still remain to be addressed.
183. Section: Purity of Crossing Over Doubt
By attaining right view, one is able to permanently sever doubt toward suffering, its origin, cessation, and the path, and toward the Buddha, Dharma, and Saṅgha. By this ultimate severance, transcending all hesitation, this is called crossing over doubt.
得正見故，能於一切苦集滅道及佛法僧永斷疑惑。由畢竟斷，超度猶豫，故名度疑。
By attaining right view, one is able to permanently sever doubt toward suffering, its origin, cessation, and the path, and toward the Buddha, Dharma, and Saṅgha. By this ultimate severance, transcending all hesitation, this is called crossing over doubt.
The fourth purity, purity of crossing over doubt (度疑清淨) — the natural fruit of purity of view, culminating in unshakeable confidence in the Three Jewels.
184. Section: Purity of the Wisdom-Vision Distinguishing the Path From What Is Not the Path
Further, toward the path that precedes right view, one truly knows this is the right path; and toward what is not the path, preceding wrong view, one truly knows this is the wrong path. Having attained skillful mastery of the path and what is not the path, one departs from what is not the path, and travels the right path.
又於正見前行之道，如實了知是為正道，由此能斷見所斷後修所斷惑；又於邪見前行非道，如實了知是為邪道。於道非道得善巧已，遠離非道，遊於正道。
Further, toward the path that precedes right view, one truly knows this is the right path; and toward what is not the path, preceding wrong view, one truly knows this is the wrong path. Having attained skillful mastery of the path and what is not the path, one departs from what is not the path, and travels the right path.
The fifth purity (道非道智見清淨) — beyond the path of seeing already traversed, this now discerns the right path forward through the path of cultivation, severing the innate afflictions that remain, clear of every false detour.
185. Section: Purity of the Wisdom-Vision of Practice
Further, toward the four kinds of practice-traces that follow the path, one truly knows them. What are the four? First, painful and slow penetration; second, painful and swift penetration; third, blissful and slow penetration; fourth, blissful and swift penetration. Such practice-traces, broadly discussed, one should know as in the Śrāvaka Stage.
又於隨道四種行跡如實了知。何等為四？一、苦遲通，二、苦速通，三、樂遲通，四、樂速通。如是行跡，廣辯應知如聲聞地。
Further, toward the four kinds of practice-traces that follow the path, one truly knows them. What are the four? First, painful and slow penetration; second, painful and swift penetration; third, blissful and slow penetration; fourth, blissful and swift penetration. Such practice-traces, broadly discussed, one should know as in the Śrāvaka Stage.
The sixth purity, purity of the wisdom-vision of practice (行智見清淨) — "painful" describes one who has not yet attained a fundamental dhyāna (body and mind not yet tasting its bliss), "blissful" one who has; "slow" describes duller faculties of faith, diligence, mindfulness, concentration, and wisdom, "swift" sharper ones. Per the Śrāvaka Stage: a dull practitioner without a fundamental dhyāna follows the painful-and-slow path; a sharp one without it, the painful-and-swift path; a dull one who has attained it, the blissful-and-slow path; and a sharp one who has attained it, the blissful-and-swift path — four kinds of noble ones, differing only in the depth of their concentration and the sharpness of their faculties, yet all four genuinely realized.
186. Section: Purity of the Wisdom-Vision of Practice's Severance Begins — Toward the First Practice-Trace
Toward these practice-traces, one truly knows that the first practice-trace must be entirely overcome — this is a matter of transcendence, not merely a matter of being freed from affliction's bondage.
於此行跡，如實了知最初行跡一切應斷，超越義故，非由煩惱離繫義故。
Toward these practice-traces, one truly knows that the first practice-trace must be entirely overcome — this is a matter of transcendence, not merely a matter of being freed from affliction's bondage.
This opens the seventh and final purity, purity of the wisdom-vision of practice's severance (行斷智見清淨), beginning with toward the first practice-trace (於初行跡) — the painful-and-slow practitioner must overcome both "painful" (lacking a fundamental dhyāna) and "slow" (dull faculties) through diligent cultivation, refining both concentration and wisdom together, since here the whole practice-trace, not merely its afflictions, must be entirely superseded.
187. Section: Toward the Second and Third Practice-Traces
One truly knows that, for the second and third practice-traces, painful-and-swift and blissful-and-slow, only one part must be overcome.
如實了知第二第三苦速樂遲二種行跡一分應斷。
One truly knows that, for the second and third practice-traces, painful-and-swift and blissful-and-slow, only one part must be overcome.
This is the second of three, toward the second and third practice-traces (於第二第三行跡) — the painful-and-swift practitioner need only overcome "painful," advancing to a fundamental dhyāna; the blissful-and-slow practitioner need only overcome "slow," sharpening the faculties — each just one part, not the whole trace.
188. Section: Toward the Fourth Practice-Trace, Closing "Purity of the Wisdom-Vision of Practice's Severance" Entirely
Thus, having truly known that the first must be entirely overcome, and the second and third each one part overcome, one continues diligently cultivating by relying on the blissful-and-swift practice-trace.
如是如實了知初全及二一分應當斷已，依樂速通正勤修集。
Thus, having truly known that the first must be entirely overcome, and the second and third each one part overcome, one continues diligently cultivating by relying on the blissful-and-swift practice-trace.
With this, toward the fourth practice-trace (於第四行跡) closes entirely, closing purity of the wisdom-vision of practice's severance (行斷智見清淨3: 於初行跡/於第二第三行跡/於第四行跡) entirely — every practitioner, regardless of starting point, ultimately converges on the same blissful-and-swift practice, continuing to cultivate even from there.
189. Section: Clarifying the Ultimate Attainment, Closing "Clarifying the Progression" Entirely
From this point, without interruption, every contaminant is permanently exhausted; within the present dharma, one attains nirvāṇa's uncreated ultimacy, and, once the body has broken apart, one thereafter realizes the realm of nirvāṇa without residue.
從此無間永盡諸漏，於現法中獲得無造究竟涅槃，身壞已後證無餘依般涅槃界。
From this point, without interruption, every contaminant is permanently exhausted; within the present dharma, one attains nirvāṇa's uncreated ultimacy, and, once the body has broken apart, one thereafter realizes the realm of nirvāṇa without residue.
With this, clarifying the ultimate attainment (明究竟) closes entirely, closing clarifying the progression (明漸次7: 戒清淨/心清淨/見清淨/度疑清淨/道非道智見清淨/行智見清淨/行斷智見清淨) entirely — nirvāṇa with residue in this very life, nirvāṇa without residue once the lifespan ends.
190. Section: The Concluding Statement, Closing "Explaining the Progressive Purification" Entirely
Thus, relying on these seven kinds of purity, cultivated progressively, one attains the permanent exhaustion of every contaminant, the uncreated nirvāṇa.
如是七種清淨為依，漸次修集，乃至獲得諸漏永盡無造涅槃。
Thus, relying on these seven kinds of purity, cultivated progressively, one attains the permanent exhaustion of every contaminant, the uncreated nirvāṇa.
With this, the concluding statement (結) closes entirely, closing clarifying the progressive cultivation (明漸修集3: 徵/釋/結) entirely, closing explaining the progressive purification (釋漸清淨2: 徵列七種/明漸修集) entirely — the seven purities now fully explained in their proper progressive order.
191. Section: Explaining Their Definite Completeness Begins — One Should Seek All of Them
One should know that here, only by these seven kinds of purity, all fully complete, cultivated progressively, is the uncreated nirvāṇa ever realized — not by lacking even one. Therefore one should seek all of these, thoroughly cultivating the pure life in the World-Honored One's presence, not seeking merely one among them.
當知此中，由於如是七種清淨一切具足漸次修集，方乃證得無造涅槃，非隨闕一。是故應求如是一切，於世尊所熟修梵行，非求隨一。
One should know that here, only by these seven kinds of purity, all fully complete, cultivated progressively, is the uncreated nirvāṇa ever realized — not by lacking even one. Therefore one should seek all of these, thoroughly cultivating the pure life in the World-Honored One's presence, not seeking merely one among them.
This opens the third matter under the progressive stages of purity, explaining their definite completeness (釋定具足), beginning with one should seek all of them (應求一切) — no single purity alone suffices; all seven, in their proper mutually-reinforcing sequence, are required.
192. Section: Fully Teaching All of Them Begins — Clarifying the Designation
Further, the World-Honored Buddha, by this very cause and condition, likewise fully sets forth all of this, so that beings may realize the uncreated nirvāṇa — not abandoning even one.
又佛世尊由此因緣，亦具施設如是一切，為令證得無造涅槃，非隨捨一。
Further, the World-Honored Buddha, by this very cause and condition, likewise fully sets forth all of this, so that beings may realize the uncreated nirvāṇa — not abandoning even one.
This opens fully teaching all of them (具說一切), the second of two matters, beginning with clarifying the designation (明施設) — the Buddha, understanding this necessity, taught all seven purities in full, withholding none.
193. Section: Clarifying the Profundity, Closing "Fully Teaching All of Them," "Explaining Their Definite Completeness," "The Progressive Stages of Purity," and "Displaying the General Meaning" Entirely
Further, here, though taught one by one, it is neither by this one alone, nor apart from this one, that one is able to attain the uncreated ultimate nirvāṇa. One should thus know that here, the nature of conditions and dependent origination are profound.
又於此中，依一一說，非唯由此、亦非離此能獲無造究竟涅槃。如是應知此中緣性緣起甚深。
Further, here, though taught one by one, it is neither by this one alone, nor apart from this one, that one is able to attain the uncreated ultimate nirvāṇa. One should thus know that here, the nature of conditions and dependent origination are profound.
With this, clarifying the profundity (明甚深) closes entirely, closing fully teaching all of them (具說一切2: 明施設/明甚深) entirely, closing explaining their definite completeness (釋定具足2: 應求一切/具說一切) entirely, closing the progressive stages of purity (清淨漸次3: 總標甚深/釋漸清淨/釋定具足) entirely, closing displaying the general meaning (顯總義2: 品類差別/清淨漸次) entirely.
Major milestone. This closes dependent origination's embrace (緣起攝) — the first of sūtra matters' seven gates for decisively explaining dependent origination, food, the truths, and the elements — in its entirety. Spanning fascicles 93 and 94, this embrace worked through all four particular verses (establishing and the rest; the two truths and the rest, largely absent from the available lecture source; contact as condition and the rest, all eight topics complete; and cessation and the rest, all six topics complete) and, finally, this synthesizing account of dependent origination's general meaning — the five-point summary of causal categories, and the seven progressive purities culminating in nirvāṇa.
A companion sūtra — the celebrated Discourse of the Seven Chariots — has Venerable Sāriputta seek out Venerable Puṇṇa Mantānīputta, renowned among the monks of a distant region for embodying eight virtues at once (contentment, solitude, diligence, mindfulness, concentration, wisdom, freedom from affliction, and inspiring others toward liberation). Sāriputta asks Puṇṇa, one by one, whether he practices the pure life for the sake of each of the seven purities in turn; Puṇṇa answers no to every one, then reveals he practices only for nirvāṇa without residue itself. Pressed further — is nirvāṇa without residue, then, simply identical with any single one of the seven purities? — Puṇṇa again says no, since an incomplete purity could then wrongly be mistaken for full nirvāṇa, and since even an ordinary being, technically apart from all seven, would then have to be called already liberated. Instead, Puṇṇa explains, each purity conditions the next in unbroken sequence — discipline's purity brings mind's purity, mind's purity brings view's purity, and so on through all seven — until, complete, nirvāṇa without residue is realized. He illustrates this with King Pasenadi's relay of seven chariots, each ridden only until the next stands ready, none by itself covering the whole journey from Śrāvastī to Sāketa, yet all seven together completing it within a single day. Neither monk at first recognizes the other's identity; upon learning who they have been speaking with, each praises the other extravagantly as worthy of every fellow practitioner's reverence, and the two part, each returning to their own dwelling.
194. Section: The Embrace of Food Begins — Marking and Listing Its Five Topics
Next, a summary verse says: establishing, and causes and conditions; contemplating the meaning of food; its very many faults; and defilement and the rest, coming last.
復次，嗢柁南曰：
Next, a summary verse says:
安立與因緣 觀察於食義 極多諸過患 雜染等為後
Establishing, and causes and conditions; contemplating the meaning of food; its very many faults; and defilement and the rest, coming last.
This opens the second gate of the seven, the embrace of food (食攝) — decisively explaining the Saṃyukta Āgama's teaching on the four foods — marking and listing (標列) five topics: establishing the four foods' names and meanings; the causes and conditions of their flowing existence and cessation; contemplating food's meaning as merely conventional, not ultimate; food's very many faults, the cause of every suffering in the three realms; and, last, defilement — the harm of craving and delight toward food when not rightly contemplated.
195. Section: The Long-Form Explanation Begins — Establishing: Briefly Distinguishing It: What Nourishes: Marking
There are four dharmas that, within the present dharma, are most able to nourish the faculties and the great elements.
有四種法，於現法中最能長養諸根大種。
There are four dharmas that, within the present dharma, are most able to nourish the faculties and the great elements.
This opens the long-form explanation (長行釋), whose five sections match the summary verse's five topics, beginning with the first, establishing (安立), briefly distinguishing it (略辨), and, within it, what nourishes (能長養法), marking (標) — four dharmas that sustain the six senses and the four great elements of the body.
196. Section: Questioning
What are the four?
云何為四？
What are the four?
This opens questioning (徵).
197. Section: Listing, Closing "What Nourishes" Entirely
First, vigor; second, joy and happiness; third, focused hope toward what is delightful; fourth, the faculties and great elements on which vigor, joy and happiness, and focused hope rely, together with the lifespan and bodily warmth, abiding without decay.
一者、氣力；二者、喜樂；三者、於可愛事專注希望；四者、氣力、喜樂、專注希望之所依止諸根大種，并壽、并煖安住不壞。
First, vigor; second, joy and happiness; third, focused hope toward what is delightful; fourth, the faculties and great elements on which vigor, joy and happiness, and focused hope rely, together with the lifespan and bodily warmth, abiding without decay.
With this, listing (列) closes entirely, closing what nourishes (能長養法3: 標/徵/列) entirely — vigor comes from edible food, joy and happiness from pleasant contact, focused hope from volition toward what is desired, and the fourth, their shared support, from consciousness itself sustaining the faculties, lifespan, and warmth once nourished by the other three.
198. Section: What Serves As Food Begins — Marking
These four dharmas, in their proper order, one should know are each separately used as food.
如是四法，隨其次第，當知別用四法為食。
These four dharmas, in their proper order, one should know are each separately used as food.
This opens what serves as food (能為食法), the second of two matters, beginning with marking (標) — the four things nourished map directly onto four kinds of nourishment.
199. Section: Listing, Closing "What Serves As Food" and "Briefly Distinguishing It" Entirely
First, edible food; second, contact that accords with pleasant feeling; third, contaminated mental volition; fourth, the consciousness that sustains the faculties and great elements.
一者、段，二者、順樂受觸，三者、有漏意會思，四者、能執諸根大種識。
First, edible food; second, contact that accords with pleasant feeling; third, contaminated mental volition; fourth, the consciousness that sustains the faculties and great elements.
With this, listing (列) closes entirely, closing what serves as food (能為食法2: 標/列) entirely, closing briefly distinguishing it (略辨2: 能長養法/能為食法) entirely — the classical four foods of the Saṃyukta Āgama, now formally named.
200. Section: Explaining Broadly Begins — Able to Cause Abiding: Distinguishing Begins — Edible Food
One should know that here, edible food serves as food for the present dharma's vigor. Because of vigor, the faculties and great elements are then able to be nourished.
當知此中，段與現法氣力為食。由氣力故，便能長養諸根大種。
One should know that here, edible food serves as food for the present dharma's vigor. Because of vigor, the faculties and great elements are then able to be nourished.
This opens explaining broadly (廣釋), beginning with able to cause abiding (能令安住), distinguishing (辨), the first, edible food (段食) — food broken into portions, with fragrance, taste, and texture as its substance, that, once properly digested, nourishes the faculties; food not properly digested harms the body instead and is not truly "edible food" in this sense, while food that pleases the six senses merely in the eating, without nourishing digestion, counts instead as contact-food.
201. Section: Contact-Food
Contaminated contact that accords with pleasant feeling serves as food for joy and happiness. Because of joy and happiness, the faculties and great elements are then able to be nourished.
能順樂受諸有漏觸，能與喜樂為食。由喜樂故，便能長養諸根大種。
Contaminated contact that accords with pleasant feeling serves as food for joy and happiness. Because of joy and happiness, the faculties and great elements are then able to be nourished.
The second kind, contact-food (觸食) — pleasant contact at any of the senses, or the equanimity associated with the form and formless realms' concentrations, nourishes and increases consciousness and, through it, the faculties as well.
202. Section: Mental Volition-Food Begins — Bringing Forth the Name "Mental Volition"
If, at the level of mind, volition is able to meet its object, this is called mental volition.
若在意地能會境思，名意會思。
If, at the level of mind, volition is able to meet its object, this is called mental volition.
This opens mental volition-food (意思食), the third kind, beginning with bringing forth the name "mental volition" (出意思名) — the volitional factor associated with mental consciousness, weighing and moving toward its object, uniting with it.
203. Section: Explaining the Meaning of "Food," Closing "Mental Volition-Food" Entirely
It serves as food for focused hope toward every delightful object. Because of focused hope, the faculties and great elements are then able to be nourished.
能與一切於可愛境專注希望為食。由專注希望故，便能長養諸根大種。
It serves as food for focused hope toward every delightful object. Because of focused hope, the faculties and great elements are then able to be nourished.
With this, explaining the meaning of "food" (釋為食義) closes entirely, closing mental volition-food (意思食2: 出意思名/釋為食義) entirely. Per the 披尋記, citing the Decisive Section: volition has five aspects that cause the mind to act — directing it toward its object, uniting it with what is desired, separating it from what is not, giving rise to defiled karma, and granting the mind its own freedom of movement — the aspect emphasized here, "meeting its object," being simply the union aspect. Just as one on the brink of starvation is sustained a while longer by the mere hope of reaching food, so this volitional hope, whether tinged with attachment or not, itself nourishes and sustains body and mind in the meantime.
204. Section: Consciousness-Food, Closing "Distinguishing" Entirely
Because consciousness is able to sustain the faculties and great elements, it causes these faculties and great elements, together with the lifespan and warmth, to abide with consciousness never separated from the body as their cause — hence consciousness is called the cause of their abiding. Because of this abiding, vigor, joy and happiness, and focused hope all turn in reliance upon it.
由能執受諸根大種識故，令彼諸根大種，并壽、并煖與識不離身為因而住，是故說識名彼住因。由彼住故，氣力、喜樂、專注希望依彼而轉。
Because consciousness is able to sustain the faculties and great elements, it causes these faculties and great elements, together with the lifespan and warmth, to abide with consciousness never separated from the body as their cause — hence consciousness is called the cause of their abiding. Because of this abiding, vigor, joy and happiness, and focused hope all turn in reliance upon it.
With this, consciousness-food (識食) closes entirely, closing distinguishing (辨4: 段食/觸食/意思食/識食) entirely — the other three foods sustain and increase consciousness, which in turn sustains the faculties, lifespan, and warmth; craving to preserve this cycle, an ordinary being gathers karma and affliction that only feed consciousness further, name-and-form conditioning consciousness and consciousness conditioning name-and-form without end. Per the Wisdom-From-Thinking Stage, though seven causes and conditions together sustain the aggregates in continuity, the Buddha singles out these four foods as the ones that most directly explain a being's continued existence.
205. Section: The Concluding Statement, Closing "Able to Cause Abiding" Entirely
Such are the four foods, able to sustain beings already born.
如是四食，能令已生有情安住。
Such are the four foods, able to sustain beings already born.
With this, the concluding statement (結) closes entirely, closing able to cause abiding (能令安住2: 辨/結) entirely.
206. Section: Able to Bring Benefit Begins — Distinguishing: the First Three Foods: Raising Edible Food: Creating Karma That Increases
Further, because of edible food, there is vigor; because of vigor, the faculties and great elements are all able to increase. By this cause and condition, foolish, unlearned beings who cling to their own body and life, for this very reason, engage in pursuit; in the course of that pursuit, they create various new wholesome and unwholesome karma, and increase it as well.
又由段故，而有氣力；有氣力故，諸根大種皆得增長。由是因緣，諸有顧戀身命愚夫，為此義故有所追求，於追求時，造作種種新善惡業，亦令增長。
Further, because of edible food, there is vigor; because of vigor, the faculties and great elements are all able to increase. By this cause and condition, foolish, unlearned beings who cling to their own body and life, for this very reason, engage in pursuit; in the course of that pursuit, they create various new wholesome and unwholesome karma, and increase it as well.
This opens the second matter under establishing, able to bring benefit (能令攝益), beginning with distinguishing (辨), and, within it, the first three foods (初三食), raising edible food (舉由段食), creating karma that increases (作增長業) — the pursuit of food itself, driven by attachment to one's own body, is already enough to generate fresh karma.
207. Section: Increasing Affliction, Closing "Raising Edible Food" Entirely
It is also able to increase every kind of affliction.
又能增長種種煩惱。
It is also able to increase every kind of affliction.
With this, increasing affliction (增長煩惱) closes entirely, closing raising edible food (舉由段食2: 作增長業/增長煩惱) entirely — even a single meal offers ample opportunity for craving toward favored dishes and aversion toward disliked ones.
208. Section: Giving the Example of the Remaining Two, Closing "The First Three Foods" Entirely
Just as is said of edible food, so too, as is fitting, one should know the same is true of contact-food and mental volition-food.
如說於段，觸、意會思，隨其所應，當知亦爾。
Just as is said of edible food, so too, as is fitting, one should know the same is true of contact-food and mental volition-food.
With this, giving the example of the remaining two (例由餘二) closes entirely, closing the first three foods (初三食2: 舉由段食/例由餘二) entirely.
209. Section: Consciousness-Food, Considered Last Begins — Able to Gather Future Existence
By these three gateways, one is able to gather the karma, affliction, and consciousness of future existence.
由此三門，能集後有業、煩惱、識。
By these three gateways, one is able to gather the karma, affliction, and consciousness of future existence.
This opens consciousness-food, considered last (後識食), the second of two, beginning with able to gather future existence (能集後有) — karma and affliction created through the first three foods perfume consciousness itself into the karma-following consciousness that draws forth what comes next.
210. Section: Embracing Future Existence, Closing "Consciousness-Food, Considered Last" and "Distinguishing" Entirely
This, within the present dharma, is followed by karma and affliction, and so becomes possessed of grasping, thereby able to embrace future existence yet to come.
此於現法，有業、煩惱所隨逐故，成其有取，便能攝受當來後有。
This, within the present dharma, is followed by karma and affliction, and so becomes possessed of grasping, thereby able to embrace future existence yet to come.
With this, embracing future existence (攝受後有) closes entirely, closing consciousness-food, considered last (後識食2: 能集後有/攝受後有) entirely, closing distinguishing (辨2: 初三食/後識食) entirely.
211. Section: The Concluding Statement, Closing "Able to Bring Benefit" Entirely
Thus, these four foods, for those who seek and delight in future existence, unable yet to sever it, are able to embrace future existence, embrace it universally, and embrace it continually.
如是四食，令求後有、愛樂後有，於其後有未能斷者，能攝後有、遍攝後有、隨攝後有。
Thus, these four foods, for those who seek and delight in future existence, unable yet to sever it, are able to embrace future existence, embrace it universally, and embrace it continually.
With this, the concluding statement (結) closes entirely, closing able to bring benefit (能令攝益2: 辨/結) entirely — the four foods embrace future existence in three senses: securing its arising at all, extending universally to the seeds of every kind of future body, and continuing to arise again and again once that existence begins.
212. Section: Distinguishing Further Begins — the First Meaning: Edible Food First
Further, edible food, among the gods of the desire realm, is called subtle; likewise for those in the intermediate state, in the mother's womb, or within an eggshell, one should know it is the same. In the remaining conditions of the desire realm, edible food is called coarse.
又諸段食，在欲界天名之為細，或處中有、母腹、卵㲉，當知亦爾。欲界餘位段食名麤。
Further, edible food, among the gods of the desire realm, is called subtle; likewise for those in the intermediate state, in the mother's womb, or within an eggshell, one should know it is the same. In the remaining conditions of the desire realm, edible food is called coarse.
This opens the third matter under establishing, distinguishing further (料簡), beginning with the first meaning (第一義), edible food first (初段食) — edible food exists only within the desire realm, and is subtle where it is absorbed entirely, without waste, as with the six desire-realm heavens, an intermediate-state being, an embryo, or an egg's contents; it is coarse where digestion leaves waste behind, as among hungry ghosts, animals, and humans.
213. Section: The Remaining Three Foods, Closing "The First Meaning" Entirely
Contact-food, mental volition-food, and consciousness-food, within the formless realm, one should know are called subtle; elsewhere they are called coarse — since, relying on what has form, they are easily distinguished, but relying on what is formless, they are difficult to distinguish.
觸、意會思及以識食，在無色界當知名細，餘處名麤。有色為依易分別故，無色為依難分別故。
Contact-food, mental volition-food, and consciousness-food, within the formless realm, one should know are called subtle; elsewhere they are called coarse — since, relying on what has form, they are easily distinguished, but relying on what is formless, they are difficult to distinguish.
With this, the remaining three foods (後三食) closes entirely, closing the first meaning (第一義2: 初段食/後三食) entirely.
214. Section: The Second Meaning, Closing "Distinguishing Further" Entirely
Further, one should know these foods have a further gateway of coarseness and subtlety: what is able to sustain beings already born is called coarse; what benefits beings who seek future existence, one should know, is subtle.
又此諸食，當知有異麤細義門。謂若能使已生有情得安住者，說名為麤；攝益求有諸有情者，當知是細。
Further, one should know these foods have a further gateway of coarseness and subtlety: what is able to sustain beings already born is called coarse; what benefits beings who seek future existence, one should know, is subtle.
With this, the second meaning (第二義) closes entirely, closing distinguishing further (料簡2: 第一義/第二義) entirely — sustaining the present life is the coarser function; drawing forth future rebirth, the subtler and more consequential one.
215. Section: The General Conclusion, Closing "Establishing" — the First of Five Topics — Entirely
Thus one should know how the four foods are established.
如是應知安立四食。
Thus one should know how the four foods are established.
With this, the general conclusion (總結) closes entirely, closing establishing (安立4: 略辨/廣釋/料簡/總結), the first of the embrace of food's five topics, entirely — the four foods, now fully established, both sustain the present life and, more subtly, feed the seeds of lives yet to come.
216. Section: Causes and Conditions Begins — Embracing Flowing Existence: Raising Craving As Condition: Toward Beings Already Born
Next, as said above, the faculties and great elements arise from prior craving, embraced within the truth of origin; for the sake of causing them to increase, one pursues the four foods. ... By this principle, beings already born, though sustained by the four foods, are nonetheless originally brought about by relying on craving as their condition.
復次，如上所說諸根大種，由集諦攝先愛而生，為欲令彼得增長故，追求四食。
Next, as said above, the faculties and great elements arise from prior craving, embraced within the truth of origin; for the sake of causing them to increase, one pursues the four foods.
由此道理，已生有情雖由四食而得安住，然本藉愛為緣故有。
By this principle, beings already born, though sustained by the four foods, are nonetheless originally brought about by relying on craving as their condition.
This opens the second topic, causes and conditions (因緣), beginning with embracing flowing existence (流轉攝), and, within it, raising craving as condition (舉愛為緣), toward beings already born (於已生有情) — the four foods are only a supporting condition sustaining what already exists; craving remains the true generating cause.
217. Section: Toward Beings Seeking Existence, Closing "Raising Craving As Condition" Entirely
Further, because of craving, within the present dharma, relying on the body sustained by food, through three gateways one nourishes karma and affliction, able to accomplish the grasping consciousness that karma and affliction constantly follow, embracing future existence within the present dharma. Therefore every being who seeks existence, though benefited by the four foods, nonetheless relies on craving as their condition.
又有愛故，於現法中依諸食身，由三種門滋長業惑，能辦業惑常所隨逐有取之識，於現法中攝受後有。是故一切求有有情，雖由四食之所攝益，然復藉愛為緣故有。
Further, because of craving, within the present dharma, relying on the body sustained by food, through three gateways one nourishes karma and affliction, able to accomplish the grasping consciousness that karma and affliction constantly follow, embracing future existence within the present dharma. Therefore every being who seeks existence, though benefited by the four foods, nonetheless relies on craving as their condition.
With this, toward beings seeking existence (於求有有情) closes entirely, closing raising craving as condition (舉愛為緣2: 於已生有情/於求有有情) entirely — food is the increasing condition for both the present body and future existence alike, but craving remains what truly generates both.
218. Section: Broadly Explaining the Remaining Conditions Begins — Raising Feeling and the Rest
Further, this very craving, within the present dharma, arises conditioned by the feelings produced by ignorant contact; these feelings produced by ignorant contact arise conditioned by ignorant contact; this ignorant contact arises conditioned by the six bases long habituated and followed by the realm of ignorance.
又即此愛，於現法中，由無明觸所生諸受為緣故起；此無明觸所生諸受，由無明觸為緣故起；此無明觸，由先串習諸無明界所隨六處為緣故起。
Further, this very craving, within the present dharma, arises conditioned by the feelings produced by ignorant contact; these feelings produced by ignorant contact arise conditioned by ignorant contact; this ignorant contact arises conditioned by the six bases long habituated and followed by the realm of ignorance.
This opens broadly explaining the remaining conditions (廣餘為緣), the second of two matters, beginning with raising feeling and the rest (舉受等) — craving itself traces back through feeling, contact, and the six bases, the same chain already seen throughout dependent origination's embrace.
219. Section: Explaining the Final Boundary, Closing "Broadly Explaining the Remaining Conditions" Entirely
Beyond these six bases, there is no further cause. ... Within the present dharma, only these six bases mutually rely on each other — the faculties possessing form rely on consciousness, and consciousness in turn relies on the form-possessing faculties consciousness itself sustains. By this cause and condition, beyond the six bases nothing further need be said.
此六處後更無餘因。
Beyond these six bases, there is no further cause.
於現法中，唯此六處展轉相依，有色諸根依止於識，識亦依止識所執受有色諸根。由此因緣，六處已後更無所說。
Within the present dharma, only these six bases mutually rely on each other — the faculties possessing form rely on consciousness, and consciousness in turn relies on the form-possessing faculties consciousness itself sustains. By this cause and condition, beyond the six bases nothing further need be said.
With this, explaining the final boundary (釋邊際) closes entirely, closing broadly explaining the remaining conditions (廣餘為緣2: 舉受等/釋邊際) entirely, closing embracing flowing existence (流轉攝2: 舉愛為緣/廣餘為緣) entirely. Per the 披尋記, citing the Decisive Section: name-and-form conditions the six bases' continuous, unbroken arising, and, taking this as their object and basis, every unwise ordinary being's ignorance about their own embodiment arises — this alone is what "ignorance" ultimately means. The six bases and consciousness, mutually dependent like the identical relationship already seen between name-and-form and consciousness, mark the natural limit past which the contemplation need not be pushed any further back — reaching name-and-form is already sufficient.
220. Section: Concluding That This Can Be Permanently Severed
Thus, contemplating the four foods rightly and correctly, contemplating carefully their basis, one is able, within the present dharma, to permanently sever these foods; because food is permanently severed, one reaches the very limit of future existence's suffering.
如是如理於四種食審正觀察；審觀為依，能於現法永斷諸食；食永斷故，得至當來後有苦際。
Thus, contemplating the four foods rightly and correctly, contemplating carefully their basis, one is able, within the present dharma, to permanently sever these foods; because food is permanently severed, one reaches the very limit of future existence's suffering.
This concludes that this can be permanently severed (結能永斷), rounding out the discussion of embracing flowing existence — this particular header appears in the source without a clear indication of exactly how it fits the surrounding count structure (its own local numbering does not cleanly match the "two matters" stated for its immediate parent), so its precise place in the outline is presented here descriptively rather than as a formal closure claim; its content, however, plainly serves as flowing existence's own concluding statement — no longer merely observing craving's chain, but severing it: one who no longer clings even to food, and so no longer clings to life itself, reaches suffering's very limit.
221. Section: Embracing Cessation Begins — Raising the Cause and Condition
Or, there are times when hearing the true Dharma serves as an external supporting power, and applying proper attention, diligently cultivating it, serves as an internal supporting power; by this cause and condition, right view arises.
或復有時，聽聞正法為外支力，如理作意正勤修習為內支力，由是因緣，正見生起。
Or, there are times when hearing the true Dharma serves as an external supporting power, and applying proper attention, diligently cultivating it, serves as an internal supporting power; by this cause and condition, right view arises.
This opens embracing cessation (還滅攝), the second of two matters under causes and conditions, beginning with raising the cause and condition (舉因緣) — hearing the Dharma from outside and applying it within together give rise to right view, the turning point from flowing existence toward its cessation.
222. Section: Explaining the Mark of Cessation Begins — Bringing Forth the Change of Basis
Because right view arises, one is able to sever ignorance and give rise to clarity. Within the present dharma, all the six bases followed by the realm of ignorance are entirely removed, and the six bases followed by the realm of clarity arise — this is called the change of basis.
正見生故，能斷無明，能生於明。彼現法中，諸無明界所隨六處皆得除滅，明界所隨六處得生，名為轉依。
Because right view arises, one is able to sever ignorance and give rise to clarity. Within the present dharma, all the six bases followed by the realm of ignorance are entirely removed, and the six bases followed by the realm of clarity arise — this is called the change of basis.
This opens explaining the mark of cessation (釋滅相), beginning with bringing forth the change of basis (出轉依) — the discriminated afflictions fall first at the path of seeing, the innate ones progressively through cultivation, until even the innate grasping at self is gone and the ālaya-consciousness's afflicted seeds have given way entirely to the seeds of clear wisdom.
223. Section: Clarifying Permanent Cessation, Closing "Explaining the Mark of Cessation," "Embracing Cessation," and "Causes and Conditions" — the Second of Five Topics — Entirely
Because every kind of that latent, unwieldy heaviness has come to rest, the six bases having ceased, progressively, right up to craving, likewise cease accordingly; because craving has ceased, the foods cease as well. Because the dharmas that grasp at future existence have ceased, one should know that future existence likewise ceases accordingly. Therefore one should know: one who dwells in clarity no longer seeks future existence.
彼品麤重皆止息故，六處既滅，漸次乃至愛亦隨滅；由愛滅故，諸食亦滅。能取後有諸法滅故，當知後有亦復隨滅。是故應知，處於明者不求後有。
Because every kind of that latent, unwieldy heaviness has come to rest, the six bases having ceased, progressively, right up to craving, likewise cease accordingly; because craving has ceased, the foods cease as well. Because the dharmas that grasp at future existence have ceased, one should know that future existence likewise ceases accordingly. Therefore one should know: one who dwells in clarity no longer seeks future existence.
With this, clarifying permanent cessation (明永滅) closes entirely, closing explaining the mark of cessation (釋滅相2: 出轉依/明永滅) entirely, closing embracing cessation (還滅攝2: 舉因緣/釋滅相) entirely, closing causes and conditions (因緣2: 流轉攝/還滅攝), the second of the embrace of food's five topics, entirely — once craving for the four foods themselves is gone, nothing remains to draw forth a further existence at all.
224. Section: Contemplating the Meaning of Food Begins — Bringing Forth the Meaning of Food: Questioning
Next, there is not even the slightest dharma that, once arisen, abides; nor is there any self that eats or is eaten. By this cause and condition, why then are these called food?
復次，無有少法生已安住，亦無有我能食所食。由此因緣，彼何名食？
Next, there is not even the slightest dharma that, once arisen, abides; nor is there any self that eats or is eaten. By this cause and condition, why then are these called food?
This opens the third topic, contemplating the meaning of food (觀察食義), beginning with bringing forth the meaning of food (出食義), opening with questioning (徵) — since every conditioned dharma is momentary, with no self anywhere findable, what could "eating" and "being eaten" possibly mean?
A companion sūtra sets up this very question, teaching that the four foods sustain beings by way of a causal chain — craving is their cause, born from feeling, born from ignorant contact, born from the six bases followed by the realm of ignorance — and that this same chain, reversed, is exactly how it ceases: the six bases' cessation brings contact's cessation, feeling's cessation, craving's cessation, the foods' cessation, and, in turn, the whole mass of future suffering's cessation.
225. Section: Explaining, Closing "Bringing Forth the Meaning of Food" Entirely
Yet, simply in terms of the principle of serving as a generating condition for dharmas not yet arisen, it is said that mere dharma draws forth mere dharma — this is what is meant by the meaning of food.
然唯約與未生諸法作生緣理，唯法引法說為食義。
Yet, simply in terms of the principle of serving as a generating condition for dharmas not yet arisen, it is said that mere dharma draws forth mere dharma — this is what is meant by the meaning of food.
With this, explaining (釋) closes entirely, closing bringing forth the meaning of food (出食義2: 徵/釋) entirely — "food" names nothing more than one conditioned dharma serving as the generating condition for the next: no eater, no eaten, only dharma drawing forth dharma.
226. Section: Naming "The One Who Eats" Begins — Marking It as Merely Provisional
Yet, by the provisional nature of dharmas, upon consciousness a person is provisionally conceived and designated, and, in relation to these four foods, is called "the one who eats" — this is simply to accord with worldly conventional speech. By conventional truth, one speaks of such a person as eating the four foods; this is not spoken in terms of the ultimate truth.
但由法假，於其識上假想施設補特伽羅，望此四食說為食者，為欲隨順世間言說。約世俗諦，說有如是補特伽羅，能食四食，非約勝義。
Yet, by the provisional nature of dharmas, upon consciousness a person is provisionally conceived and designated, and, in relation to these four foods, is called "the one who eats" — this is simply to accord with worldly conventional speech. By conventional truth, one speaks of such a person as eating the four foods; this is not spoken in terms of the ultimate truth.
This opens naming "the one who eats" (名食者), the second of three matters under contemplating the meaning of food, beginning with marking it as merely provisional (標唯假) — even the framework of conditioned dharmas is itself only a provisional designation, let alone the "person" superimposed on top of it purely for the sake of communicable speech; strictly speaking, there is no eating at all, only the appearance of it, since a truly eaten meal, if it were real, would never need to be eaten again.
227. Section: Explaining Why Begins — Clarifying What Is Not Reasonable
Why is this? If it were said that consciousness, once arisen, abides, its own substance being a truly existing person, called the one who eats — then one should not establish consciousness as itself the nature of the food. One has never seen a person able to eat that very same person. Within a single continuum, there is definitely never a case of two consciousnesses of the same kind abiding simultaneously. Therefore, to establish consciousness's substance as a truly existing person, the one who eats, does not accord with reason.
所以者何？若說有識生已安住，體是真實補特伽羅，名能食者，不應立識為其食性。未曾見有補特伽羅，還自能食補特伽羅。一相續中，定無二識同時安住。是故立識體是真實補特伽羅，為能食者，不應道理。
Why is this? If it were said that consciousness, once arisen, abides, its own substance being a truly existing person, called the one who eats — then one should not establish consciousness as itself the nature of the food. One has never seen a person able to eat that very same person. Within a single continuum, there is definitely never a case of two consciousnesses of the same kind abiding simultaneously. Therefore, to establish consciousness's substance as a truly existing person, the one who eats, does not accord with reason.
This opens explaining why (釋所以), beginning with clarifying what is not reasonable (明非理) — if consciousness-food itself were also the true, substantial "eater," consciousness would absurdly have to eat itself; since only one instance of a given kind of consciousness ever exists at a time within a single continuum, this is plainly incoherent.
228. Section: Pronouncing on Two Questions Begins — Rebuking the Wrong One
Because of this very unreasonableness, if one asks: "Who eats the food of consciousness?" — one should know this question is an unreasonable question.
由有如是不應理故，若作是問：誰食識食？當知此問為非理問。
Because of this very unreasonableness, if one asks: "Who eats the food of consciousness?" — one should know this question is an unreasonable question.
This opens pronouncing on two questions (記二問), the second of two matters, beginning with rebuking the wrong one (斥他) — the very question presupposes an eater that cannot coherently exist.
229. Section: Displaying the Right One, Closing "Pronouncing on Two Questions" and "Explaining Why" Entirely
If one asks instead: "What is the cause and condition able to eat the food of consciousness?" — one should know this question is a reasonable question, since it is able to lead one into the principle of dependent origination.
若作是問：誰是能食識食因緣？當知此問為如理問，能令悟入緣起理故。
If one asks instead: "What is the cause and condition able to eat the food of consciousness?" — one should know this question is a reasonable question, since it is able to lead one into the principle of dependent origination.
With this, displaying the right one (顯自) closes entirely, closing pronouncing on two questions (記二問2: 斥他/顯自) entirely, closing explaining why (釋所以2: 明非理/記二問) entirely. Per the 披尋記, karma and affliction themselves are what is meant here by "the cause and condition able to eat the food of consciousness" — reframing the question this way, away from a fictitious agent and toward genuine causes and conditions, is itself the doorway into dependent origination.
230. Section: Clarifying Dependent Origination Begins — Distinguishing Flowing Existence: Marking and Listing the Two Kinds of Existence
There are, further, two kinds of existence. First, resultant existence; second, karmic existence.
復有二有。一者、生有，二者、業有。
There are, further, two kinds of existence. First, resultant existence; second, karmic existence.
This opens clarifying dependent origination (明緣起), the third of three matters, beginning with distinguishing flowing existence (辨流轉), marking and listing (標列) the two kinds of existence — resultant existence, the moment consciousness enters the womb, and karmic existence, the accumulated force of past action carried within the continuum, one of the four classical states of existence (resultant, ongoing, dying, and intermediate) considered here in their two most essential aspects.
231. Section: Explaining Its Continuity Begins — From Karmic Existence Toward Resultant Existence: Bringing Forth the Name "Karmic Existence"
If, for the sake of future existence's arising, within the present dharma, karma and affliction constantly follow consciousness as their cause, able to draw forth future resultant existence — that very already-existing, preceding karmic nature is called karmic existence.
若為當來後有生起，今現法中，諸業、煩惱所隨逐識為因，能引當來生有。即彼曾有前行業性，說名業有。
If, for the sake of future existence's arising, within the present dharma, karma and affliction constantly follow consciousness as their cause, able to draw forth future resultant existence — that very already-existing, preceding karmic nature is called karmic existence.
This opens explaining its continuity (釋其相續), beginning with from karmic existence toward resultant existence (由業有趣生有), bringing forth the name "karmic existence" (出名業有) — the accumulated force of past karma, latent within the continuum, is what "karmic existence" names.
232. Section: Displaying the Tendency Toward Resultant Existence, Closing "From Karmic Existence Toward Resultant Existence" Entirely
Because this existence is present within the present dharma, it is able to give rise to future existence, embraced within future resultant existence. At the moment of death, the prior period's six bases have only just impermanently ceased when the latter period's six bases immediately continue arising in succession.
於現法中有此有故，能令當來生有所攝後有生起。於命終時，前際六處纔無常滅，後際六處尋復續生。
Because this existence is present within the present dharma, it is able to give rise to future existence, embraced within future resultant existence. At the moment of death, the prior period's six bases have only just impermanently ceased when the latter period's six bases immediately continue arising in succession.
With this, displaying the tendency toward resultant existence (顯趣生有) closes entirely, closing from karmic existence toward resultant existence (由業有趣生有2: 出名業有/顯趣生有) entirely. Per the 披尋記, "this existence" here refers precisely to karmic existence — death brings no gap at all between one life's ending and the next life's six bases beginning.
233. Section: From Resultant Existence Toward Karmic Existence, Closing "Explaining Its Continuity" and "Distinguishing Flowing Existence" Entirely
This very set of six bases — consciousness, at the earlier time, serves as the drawing condition, and, at the present time, serves as the condition for rebirth-linking. Thus, because consciousness enters the womb, name-and-form comes to be; name-and-form as condition, then the six bases come to be; because of the six bases followed by the realm of ignorance as condition, a corresponding contact arises; progressively, right up to grasping as condition, the latter period's karma turns into existence. Thus these dharmas, never having existed before, are all newly arisen, each from its own distinct condition.
即此六處，識於先時為能引緣，復於今時為結生緣。如是由識入母胎故，得有名色；名色為緣，便有六處；由無明界所隨六處以為緣故，有相似觸；漸次乃至取為緣故，令後際業轉成其有。如是諸法先未曾有，一切新從別別緣起。
This very set of six bases — consciousness, at the earlier time, serves as the drawing condition, and, at the present time, serves as the condition for rebirth-linking. Thus, because consciousness enters the womb, name-and-form comes to be; name-and-form as condition, then the six bases come to be; because of the six bases followed by the realm of ignorance as condition, a corresponding contact arises; progressively, right up to grasping as condition, the latter period's karma turns into existence. Thus these dharmas, never having existed before, are all newly arisen, each from its own distinct condition.
With this, from resultant existence toward karmic existence (由生有成業有) closes entirely, closing explaining its continuity (釋其相續2: 由業有趣生有/由生有成業有) entirely, closing distinguishing flowing existence (辨流轉2: 標列有二/釋其相續) entirely — like a torrent that never stops yet is never quite the same water twice, each moment's name-and-form arises fresh from its own immediate condition, never literally carried over from a prior life.
234. Section: Concluding the Summary Meaning Begins — Distinguishing the Absence of a Person
One should know that here, there is no one who contacts, right up to no one who possesses existence — only that contact occurs, right up to only that existence occurs.
當知此中，都無觸者乃至有者能有所觸，乃至有有。
One should know that here, there is no one who contacts, right up to no one who possesses existence — only that contact occurs, right up to only that existence occurs.
This opens concluding the summary meaning (結略義), the second of two matters under clarifying dependent origination, beginning with distinguishing the absence of a person (簡無補特伽羅) — every link in the chain, from contact through existence, occurs as mere event, with no owner behind any of it.
235. Section: Displaying That Only Dharmas Are Provisionally Established Begins — Marking Cause and Effect
There are only dharmas, separately named "what is eaten" and separately named "the one who eats"; therefore cause and effect fall within the formations' continuous flowing existence, without any interruption.
唯有諸法別名所食、別名能食，是故因果墮在諸行相續流轉，無有斷絕。
There are only dharmas, separately named "what is eaten" and separately named "the one who eats"; therefore cause and effect fall within the formations' continuous flowing existence, without any interruption.
This opens displaying that only dharmas are provisionally established (顯唯諸法假立), beginning with marking cause and effect (標因果) — "eater" and "eaten" are simply two provisional names given to different points along one unbroken causal stream.
236. Section: Explaining the Continuity
By the prior period's karmic existence, one tends toward the latter period's resultant existence; and by the latter period's karmic existence, one tends back toward the prior period's resultant existence. Thus dependent origination's cycle never ceases, going from this world to that world, and returning from that world to this world.
由其先際業有，往趣後際生有；復由後際業有，還趣先際生有。如是緣起輪迴不絕，從此世間往彼世間，自彼世間還此世間。
By the prior period's karmic existence, one tends toward the latter period's resultant existence; and by the latter period's karmic existence, one tends back toward the prior period's resultant existence. Thus dependent origination's cycle never ceases, going from this world to that world, and returning from that world to this world.
This opens explaining the continuity (釋相續), the second of three matters — a being's karma may draw it back even to a realm it inhabited long before, wandering endlessly between destinies with no fixed direction, purely by the strength of whichever mental habit proves most forceful at the moment of death. Per the 披尋記, karmic existence is the basis on which resultant existence arises, this world and that world endlessly alternating without cease.
237. Section: Concluding the Meaning of Food, Closing "Displaying That Only Dharmas Are Provisionally Established," "Concluding the Summary Meaning," "Clarifying Dependent Origination," and "Naming 'The One Who Eats'" — the Third of Five Topics — Entirely
Therefore, it is only the meaning of mere dharma drawing forth mere dharma that, one should know, is here called the meaning of food.
是故唯法能引法義，當知此中說為食義。
Therefore, it is only the meaning of mere dharma drawing forth mere dharma that, one should know, is here called the meaning of food.
With this, concluding the meaning of food (結食義) closes entirely, closing displaying that only dharmas are provisionally established (顯唯諸法假立3: 標因果/釋相續/結食義) entirely, closing concluding the summary meaning (結略義2: 簡無補特伽羅/顯唯諸法假立) entirely, closing clarifying dependent origination (明緣起2: 辨流轉/結略義) entirely, closing naming "the one who eats" (名食者3: 標唯假/釋所以/明緣起), the third of the embrace of food's five topics, entirely — whether pursuing edible food, contact, volitional hope, or consciousness itself, the underlying mechanism is always the same: mere dharma drawing forth mere dharma, with no self anywhere to be found.
A famous companion sūtra has the monk Phagguna — a former outsider still prone to substantialist views, tempted to imagine consciousness as an eternal self migrating from body to body like a soul changing houses — ask the Buddha who eats the food of consciousness. The Buddha corrects the question itself: "I do not say there is one who eats; had I said so, your question would be fitting. But I say consciousness is a food, so you should instead ask: by what condition is there the food of consciousness?" And the Buddha answers his own reframed question, chain by chain: the food of consciousness draws forth future existence, giving rise to the six bases; the six bases give rise to contact — and each time Phagguna asks "who contacts?", "who feels?", "who craves?", "who grasps?", the Buddha repeats the same correction, redirecting every question away from an imagined agent and toward its actual condition, walking the chain forward from contact through feeling, craving, grasping, and existence to birth and the whole mass of suffering, and then in reverse through their cessation. No self appears anywhere in the entire chain — only conditions giving rise to further conditions, the very point this section's own teaching on "the meaning of food" has just made explicit.
238. Section: Its Very Many Faults Begins — Marking and Listing the Causes of Suffering
Next, the first three foods serve as cause, able to give rise to three kinds of internal suffering. First, the sickness-suffering born of the elements' imbalance; second, the suffering of desirous seeking; third, the suffering of seeking without success.
復次，三食為因，能令三種內苦生起。一者、界不平等所生病苦，二者、欲希求苦，三者、求不允苦。
Next, the first three foods serve as cause, able to give rise to three kinds of internal suffering. First, the sickness-suffering born of the elements' imbalance; second, the suffering of desirous seeking; third, the suffering of seeking without success.
This opens the fourth topic, its very many faults (極多諸過患), beginning with marking and listing the causes of suffering (標列苦因) — improper eating unbalances the body's four elements and breeds sickness; craving for pleasant contact breeds the suffering of endless seeking; and failing to obtain what the mind desires breeds the suffering of frustrated longing. The three foods that sustain life are, examined closely, equally the direct source of suffering.
239. Section: Rightly Contemplating the Faults Begins — Toward the First Three Foods: Distinguishing: Toward Edible Food
The first suffering has edible food as its cause; the second suffering has contact-food as its cause; the third suffering has mental volition-food as its cause. By the condition of edible food, internal sickness-suffering arises — hence a monastic should contemplate edible food as if it were a child's flesh, and not be attached to it.
初苦，段食為因；第二苦，觸食為因；第三苦，意會思食為因。段食因緣，生內病苦，是故苾芻當觀段食如子肉想，不應貪著。
The first suffering has edible food as its cause; the second suffering has contact-food as its cause; the third suffering has mental volition-food as its cause. By the condition of edible food, internal sickness-suffering arises — hence a monastic should contemplate edible food as if it were a child's flesh, and not be attached to it.
This opens rightly contemplating the faults (正觀過患), beginning with toward the first three foods (於前三食), distinguishing (辨), the first, toward edible food (於段食) — eating only enough to sustain the body for the sake of the path, exactly as parents might once, in direst extremity, have had to eat a child's flesh purely to survive, without ever savoring it.
240. Section: Toward Contact-Food Begins — Marking What Should Be Contemplated
By the condition of contact that accords with pleasant feeling, internal suffering of desirous seeking arises — hence a monastic should contemplate the six kinds of contact-objects that accord with this as if they were a skinned ox.
隨順樂受觸食因緣，能生於內欲希求苦，是故苾芻當觀順彼六種觸處如無皮牛。
By the condition of contact that accords with pleasant feeling, internal suffering of desirous seeking arises — hence a monastic should contemplate the six kinds of contact-objects that accord with this as if they were a skinned ox.
This opens toward contact-food (於觸食), the second, beginning with marking what should be contemplated (標當觀) — a skinned ox, tormented by every insect it encounters, illustrates how pleasant contact leaves the mind exposed and agitated, ceaselessly seeking more of what it cannot hold onto.
241. Section: Explaining the Mark of This Contemplation Begins — Raising the First Contact-Object: Contemplating That It Gives Rise to a Multitude of Suffering
One should contemplate thus: if I, relying on the six kinds of contact-objects, give rise to various kinds of desirous, seeking craving, I thereby come to dwell relying on forms; relying on form, I am made to give rise to all sorts of unwholesome discursive thought. Like a skinned ox, devoured by every insect at every point of contact, I give rise to a multitude of suffering, dwelling in no peace at all.
應作是觀：若我依於六種觸處，發起種種欲希求貪，便為依止諸色而住；依止色故，令我發起種種諸惡不善尋思。如無皮牛，觸處諸蟲之所唼食，多生眾苦不安隱住。
One should contemplate thus: if I, relying on the six kinds of contact-objects, give rise to various kinds of desirous, seeking craving, I thereby come to dwell relying on forms; relying on form, I am made to give rise to all sorts of unwholesome discursive thought. Like a skinned ox, devoured by every insect at every point of contact, I give rise to a multitude of suffering, dwelling in no peace at all.
This opens explaining the mark of this contemplation (釋觀相), beginning with raising the first contact-object (舉初觸處), contemplating that it gives rise to a multitude of suffering (觀生眾苦) — desire for visible form alone is enough to breed a swarm of unwholesome thoughts, just as a single exposed patch of hide draws every insect nearby.
242. Section: Concluding That One Dwells Free of Defilement, Closing "Raising the First Contact-Object" Entirely
Having contemplated thus, toward this first contact-object, one deeply sees its fault, and dwells free of defilement.
如是觀已，於初觸處深見過患，無染而住。
Having contemplated thus, toward this first contact-object, one deeply sees its fault, and dwells free of defilement.
With this, concluding that one dwells free of defilement (結無染住) closes entirely, closing raising the first contact-object (舉初觸處2: 觀生眾苦/結無染住) entirely — without the Dharma's teaching, one has no way to recognize even a pleasant sensation as itself already a form of affliction.
243. Section: Giving the Example of the Remaining Contact-Objects Begins — By Example, Giving Rise to Suffering
Just as with form, so too, relying on sound, smell, taste, touch, and mental objects, one should know it is the same.
如依於色，如是依聲、香、味、觸、法，當知亦爾。
Just as with form, so too, relying on sound, smell, taste, touch, and mental objects, one should know it is the same.
This opens giving the example of the remaining contact-objects (例餘觸處), beginning with by example, giving rise to suffering (例生苦) — traditional accounts warn that a sage with supernatural powers once lost them entirely upon hearing a palace singer's voice, that a monk fond of rich cream was reborn as a maggot in cream, and that a novice, enchanted by a dragon-palace's delicious rice, wished himself reborn there and fell instead into the animal realm as a dragon's offspring — craving toward any of the six sense-objects, even praise and honor, carries this same danger, as illustrated by the traditional origin story of the Water Repentance of Compassionate Samādhi, and by accounts of the dying being drawn toward what appears to be a beautiful woman only to find themselves embracing a pillar of fire.
244. Section: By Example, Free of Defilement, Closing "Giving the Example of the Remaining Contact-Objects," "Explaining the Mark of This Contemplation," and "Toward Contact-Food" Entirely
Just as toward the first contact-object one deeply sees its fault and dwells free of defilement, so too, right up to the sixth contact-object, one should know it is the same.
如於初觸處深見過患，無染而住；如是乃至於第六觸處，當知亦爾。
Just as toward the first contact-object one deeply sees its fault and dwells free of defilement, so too, right up to the sixth contact-object, one should know it is the same.
With this, by example, free of defilement (例無染) closes entirely, closing giving the example of the remaining contact-objects (例餘觸處2: 例生苦/例無染) entirely, closing explaining the mark of this contemplation (釋觀相2: 舉初觸處/例餘觸處) entirely, closing toward contact-food (於觸食2: 標當觀/釋觀相) entirely — even the sixth contact-object, mental phenomena themselves (idle speculation about politics, territory, and the like), must be seen through with the same deep, sustained scrutiny.
245. Section: Toward Mental Volition-Food Begins — Bringing Forth the Contemplation of Suffering
By the condition of contaminated mental volition-food, internal suffering of seeking without success arises — hence a monastic should contemplate contaminated mental volition-food as a portion of fire, contemplating that such unsuccessful seeking draws forth great burning distress of body and mind.
有漏意會思食因緣，能生於內求不允苦，是故苾芻當觀有漏意會思食如一分火。觀察如是所求不允，能引身心大熱惱故。
By the condition of contaminated mental volition-food, internal suffering of seeking without success arises — hence a monastic should contemplate contaminated mental volition-food as a portion of fire, contemplating that such unsuccessful seeking draws forth great burning distress of body and mind.
This opens toward mental volition-food (於意思食), the third, beginning with bringing forth the contemplation of suffering (出觀苦) — whatever the mind hopes for, when unattained, scorches like fire, though the fire leaves no visible burn.
246. Section: Concluding That One Dwells in Happiness, Closing "Toward Mental Volition-Food" and "Distinguishing" Entirely
Having contemplated thus rightly, one no longer hopes for robes, food, and the like, going about to other households seeking them; hence one is not touched by the suffering born of seeking without success, and the mind dwells calm and at ease.
彼作如是正觀察已，終不希望衣食等事，往詣他家，是故不為所求不允所生苦觸，其心坦然安樂而住。
Having contemplated thus rightly, one no longer hopes for robes, food, and the like, going about to other households seeking them; hence one is not touched by the suffering born of seeking without success, and the mind dwells calm and at ease.
With this, concluding that one dwells in happiness (結住樂) closes entirely, closing toward mental volition-food (於意思食2: 出觀苦/結住樂) entirely, closing distinguishing (辨3: 於段食/於觸食/於意思食) entirely — a monastic on almsround who receives nothing, or receives poorly, remains genuinely undisturbed, having already relinquished all such hoping.
247. Section: The Concluding Statement, Closing "Toward the First Three Foods" Entirely
By this cause and condition, one should rightly contemplate these three foods — namely, edible food, contact-food, and mental volition-food.
由是因緣，應正觀察如是三食，所謂段、觸、意會思食。
By this cause and condition, one should rightly contemplate these three foods — namely, edible food, contact-food, and mental volition-food.
With this, the concluding statement (結) closes entirely, closing toward the first three foods (於前三食2: 辨/結) entirely — the child's flesh, the skinned ox, and the portion of fire, three similes for the three sufferings the first three foods bring.
248. Section: Toward Consciousness-Food, Considered Last Begins — Bringing Forth the Contemplation of Suffering
By the very condition of these three foods, the internal suffering dependent on consciousness, just described, arises — hence a monastic should contemplate consciousness-food as if pierced through by three hundred spears.
即由如是三食因緣，生如所說依識內苦，是故苾芻當觀識食如三百鉾之所鑽刺。
By the very condition of these three foods, the internal suffering dependent on consciousness, just described, arises — hence a monastic should contemplate consciousness-food as if pierced through by three hundred spears.
This opens toward consciousness-food, considered last (於後識食), the second of two matters under rightly contemplating the faults, beginning with bringing forth the contemplation of suffering (出觀苦) — consciousness flickers through some ninety moments of arising and ceasing within a single instant, each one a fresh discrimination chasing after the three prior foods, as relentless as a hail of spears.
249. Section: Explaining Why
Why is this? By the condition of edible food, not merely one but many different kinds of sickness-suffering arise dependent on consciousness; by the condition of contact that accords with pleasant feeling, the suffering of desirous seeking is doubled, arising dependent on consciousness; by the condition of contaminated mental volition-food, every kind of suffering of seeking without success arises dependent on consciousness.
所以者何？段食因緣，能令非一種種眾多品類病苦依識而起；隨順樂受觸食因緣，能令倍增欲希求苦依識而起；有漏意會思食因緣，能令種種求不允苦依識而起。
Why is this? By the condition of edible food, not merely one but many different kinds of sickness-suffering arise dependent on consciousness; by the condition of contact that accords with pleasant feeling, the suffering of desirous seeking is doubled, arising dependent on consciousness; by the condition of contaminated mental volition-food, every kind of suffering of seeking without success arises dependent on consciousness.
This opens explaining why (釋所以) — nothing exists apart from consciousness; each of the three prior foods' own sufferings is itself only ever known, and thus only ever suffered, through consciousness, roughly one hundred spears' worth apiece, three hundred in all — "three hundred" here signifying not a literal count but simply an overwhelming multitude.
250. Section: Concluding the Excellent Benefit, Closing "Toward Consciousness-Food, Considered Last" and "Rightly Contemplating the Faults" Entirely
Thus does the practitioner, within consciousness-food, rightly contemplate that every food relies on consciousness, giving rise to very many faults. By this cause and condition, one no longer clings to body and life.
如是行者，於識食中，正觀諸食以識為依，多生過患。由是因緣，不顧身命。
Thus does the practitioner, within consciousness-food, rightly contemplate that every food relies on consciousness, giving rise to very many faults. By this cause and condition, one no longer clings to body and life.
With this, concluding the excellent benefit (結勝利) closes entirely, closing toward consciousness-food, considered last (於後識食3: 出觀苦/釋所以/結勝利) entirely, closing rightly contemplating the faults (正觀過患2: 於前三食/於後識食) entirely — seeing clearly that every food's fault traces back to consciousness itself finally loosens even the deepest clinging to the body it sustains.
251. Section: Concluding That This Can Be Permanently Severed, Closing "Its Very Many Faults" — the Fourth of Five Topics — Entirely
Thus, contemplating the four foods rightly and correctly, contemplating carefully their basis, one is able, within the present dharma, to permanently sever these foods; because food is permanently severed, one reaches the very limit of future existence's suffering.
如是如理於四種食審正觀察；審觀為依，能於現法永斷諸食；食永斷故，得至當來後有苦際。
Thus, contemplating the four foods rightly and correctly, contemplating carefully their basis, one is able, within the present dharma, to permanently sever these foods; because food is permanently severed, one reaches the very limit of future existence's suffering.
With this, concluding that this can be permanently severed (結能永斷) closes entirely, closing its very many faults (極多諸過患3: 標列苦因/正觀過患/結能永斷), the fourth of the embrace of food's five topics, entirely.
A companion sūtra teaches the same four similes at length. A starving couple, having no other way to cross a desert, are forced to eat their only child's flesh to survive — the Buddha asks whether they relished its taste, and the monks answer no, they ate only to cross the wilderness; just so should edible food be regarded. A cow flayed alive, devoured wherever it turns by insects on land or in water — just so should contact-food be regarded, and one who sees this clearly is freed from clinging to the three kinds of feeling. A fire burning fiercely in a nearby town, its flames invisible though its heat is deadly, prompting a wise traveler to flee at once rather than perish — just so should mental volition-food be regarded, and one who sees this clearly is freed from craving toward the three realms of existence. And a thief captured and pierced by three hundred spears, suffering day and night without relief, exactly as told before in the Susīma sutta — just so should consciousness-food be regarded, and one who sees this clearly comes to understand the fault in name-and-form as well, and so, in each case, the sūtra concludes, the learned noble disciple has nothing further to do, their work complete, having realized arhatship.
252. Section: Defilement and the Rest Begins — the Fault of Delight and Craving: Briefly Marking and Listing
Next, if one does not truly contemplate these four foods, one is thereby defiled by delight and craving; if defiled by these two, one should know one thereby seeks two kinds of fault. First, in the future; second, in the present dharma.
復次，若不如實觀此四食，便為喜、貪之所染汙；若為是二所染汙者，當知希求二種過患。一者、當來，二者、現法。
Next, if one does not truly contemplate these four foods, one is thereby defiled by delight and craving; if defiled by these two, one should know one thereby seeks two kinds of fault. First, in the future; second, in the present dharma.
This opens the fifth and final topic, defilement and the rest (雜染等), beginning with the fault of delight and craving (喜貪過患), briefly marking and listing (略標列) — without the contemplation just completed, delight and craving toward the four foods breed both future and present trouble alike.
253. Section: Explaining Each Individually Begins — Explaining the Names "Delight" and "Craving"
Among the four foods, the condition of contaminated mental volition-food, together with the defiled delight that accompanies focused hope, is called delight. The condition of contact that accords with pleasant feeling, toward the foods that tend to accord with delight and happiness, giving rise to much defiled attachment, is called craving.
於四食中，有漏意會思食因緣，專注希望俱行喜染，名喜。隨順樂受觸食因緣，於能隨順喜樂諸食多生染著，名貪。
Among the four foods, the condition of contaminated mental volition-food, together with the defiled delight that accompanies focused hope, is called delight. The condition of contact that accords with pleasant feeling, toward the foods that tend to accord with delight and happiness, giving rise to much defiled attachment, is called craving.
This opens explaining each individually (隨別釋), beginning with explaining the names "delight" and "craving" (釋名喜貪) — delight arises specifically from mental volition-food's hopeful anticipation, craving from contact-food's pleasant sensation, together the two roots the Buddha names when instructing monastics to contemplate the six touch-objects as a skinned ox. Per the 披尋記: pleasant contact gives rise to delight without seeing its faults, dwelling defiled within it — this is what "much defiled attachment toward foods that tend to accord with delight and happiness" means.
254. Section: Explaining the Two Faults Begins — the Future Fault
These two afflictions, within the present dharma, are able to defile consciousness, causing it to settle into the four abodes of consciousness, increasing the seeds of future existence; once increased, this gives rise to the many sufferings of future birth and the rest. One should know this is called the future fault brought about by the two afflictions of delight and craving.
此二煩惱，於現法中能染於識，令其安止四種識住，增長當來後有種子；既增長已，生起後有生等眾苦。當知是名喜、貪二種煩惱所作當來過患。
These two afflictions, within the present dharma, are able to defile consciousness, causing it to settle into the four abodes of consciousness, increasing the seeds of future existence; once increased, this gives rise to the many sufferings of future birth and the rest. One should know this is called the future fault brought about by the two afflictions of delight and craving.
This opens explaining the two faults (釋二過患), beginning with the future fault (當來過患) — delight and craving toward food, settling consciousness ever more firmly into the aggregates, plant seeds that ripen into rebirth's suffering when conditions align.
255. Section: The Present-Dharma Fault, Closing "Explaining the Two Faults," "Explaining Each Individually," and "The Fault of Delight and Craving" Entirely
Such a one, abiding in these two afflictions of delight and craving toward the four foods, thereby comes to have defiled attachments within the present dharma; because of this defiled attachment, when food changes or is lost, within the present dharma one gives rise to grief, lamentation, sorrow, dejection, and despondency, dwelling caught up in them. One should know this is called the present-dharma fault brought about by the two afflictions of delight and craving.
彼由如是於四食中安住喜、貪二種煩惱，便於現法有諸塵染；由塵染故，食若變壞，於現法中便生悲歎愁憂萎頓懷慼而住。當知是名喜、貪二種煩惱所作現法過患。
Such a one, abiding in these two afflictions of delight and craving toward the four foods, thereby comes to have defiled attachments within the present dharma; because of this defiled attachment, when food changes or is lost, within the present dharma one gives rise to grief, lamentation, sorrow, dejection, and despondency, dwelling caught up in them. One should know this is called the present-dharma fault brought about by the two afflictions of delight and craving.
With this, the present-dharma fault (現法過患) closes entirely, closing explaining the two faults (釋二過患2: 當來過患/現法過患) entirely, closing explaining each individually (隨別釋2: 釋名喜貪/釋二過患) entirely, closing the fault of delight and craving (喜貪過患2: 略標列/隨別釋) entirely — grief and sorrow when a cherished meal spoils or fails to arrive are themselves already the fruit of a mind that never let go of delight and craving in the first place.
Two companion sūtras confirm this teaching in mirror fashion. The first has the Buddha explain that delight and craving toward the four foods increase the four abodes of consciousness, which increase the seeds carried in name-and-form, which in turn increase future existence and its whole mass of suffering; conversely, severing delight and craving prevents every step of this chain, all the way to the cessation of that entire mass of suffering. The second, near-identical sūtra names the same defilement directly as sorrow, grief, and the "dust and stains" of affliction — its manifest form called dust, its dormant seed called stain — arising whenever food fails to satisfy, and entirely absent where delight and craving are absent.
256. Section: The Basis for Delight and Craving Begins — the Basis for Affliction Conditioned by Objects: Raising What Is Unsevered: the Simile of Entering and Abiding
Next, for anyone in whom delight and craving toward these four foods remain unsevered, that conscious body embraced by the six bases is like a watchtower's six windows, able to serve as the entryway for the sunlight of affliction conditioned by objects. This light may dwell in a higher realm, or may dwell in a lower realm.
復次，諸有於此四種食中喜貪未斷，彼六處攝有識之身猶如臺觀六處窗牖，能與緣境煩惱日光作入依處。是光於此或住上地，或住下地。
Next, for anyone in whom delight and craving toward these four foods remain unsevered, that conscious body embraced by the six bases is like a watchtower's six windows, able to serve as the entryway for the sunlight of affliction conditioned by objects. This light may dwell in a higher realm, or may dwell in a lower realm.
This opens the second matter under defilement and the rest, the basis for delight and craving (喜貪依處), beginning with the basis for affliction conditioned by objects (緣境煩惱依處), raising what is unsevered (舉未斷), the simile of entering and abiding (喻入住) — the six sense-doors are windows through which affliction's sunlight streams in, striking whichever wall — the higher realms' subtler objects, or the lower, desire-realm's coarser ones — corresponds to what is craved.
257. Section: Displaying the Arising of Suffering, Closing "Raising What Is Unsevered" Entirely
Once it has come to abide, as said before, it defiles consciousness at the four abodes of consciousness, giving rise to future existence's many sufferings.
既得住已，如前所說於四識住能染於識，生起當來後有眾苦。
Once it has come to abide, as said before, it defiles consciousness at the four abodes of consciousness, giving rise to future existence's many sufferings.
With this, displaying the arising of suffering (顯生苦) closes entirely, closing raising what is unsevered (舉未斷2: 喻入住/顯生苦) entirely. Per the 披尋記: this affliction-sunlight, dwelling at consciousness's very support, whether in a higher or lower realm, defiles consciousness and causes rebirth accordingly in that same realm.
258. Section: Reversing Into Severance, Closing "The Basis for Affliction Conditioned by Objects" Entirely
If one is able to sever these two afflictions of delight and craving, the reverse of this occurs: affliction conditioned by objects does not even arise at all, how much less could it, by this entryway, ever come to abide.
若有能斷如是喜貪二種煩惱，與彼相違；緣境煩惱尚不得起，況依此入而當得住。
If one is able to sever these two afflictions of delight and craving, the reverse of this occurs: affliction conditioned by objects does not even arise at all, how much less could it, by this entryway, ever come to abide.
With this, reversing into severance (翻能斷) closes entirely, closing the basis for affliction conditioned by objects (緣境煩惱依處2: 舉未斷/翻能斷) entirely — sever delight and craving at the root, and the windows simply let no affliction-sunlight in at all.
259. Section: The Basis for Affliction's Painting Begins — Unsevered and Already Severed: Raising What Is Unsevered
Further, if there is a person in whom delight and craving remain unsevered, Māra then comes to that very place, and, with every kind of delightful object as if with paint, paints such a person, causing all manner of afflictive appearances to arise and manifest. One should know that such a person, delight and craving unsevered, is like open ground, able to serve as the basis on which every kind of affliction's painting is made.
又復若有補特伽羅喜貪未斷；便為魔羅來詣其所，以其種種猶如彩色可愛境界彩畫如是補特伽羅，令其變生種種煩惱相貌顯現。當知如是補特伽羅喜貪未斷，譬如其地，能為種種煩惱彩畫作所依處。
Further, if there is a person in whom delight and craving remain unsevered, Māra then comes to that very place, and, with every kind of delightful object as if with paint, paints such a person, causing all manner of afflictive appearances to arise and manifest. One should know that such a person, delight and craving unsevered, is like open ground, able to serve as the basis on which every kind of affliction's painting is made.
This opens the basis for affliction's painting (煩惱彩畫依處), the second of two matters under the basis for delight and craving, beginning with unsevered and already severed (未斷已斷), raising what is unsevered (舉未斷) — a mind still attached to the aggregates is like bare ground, ready for Māra to paint whatever afflictive scene he wishes upon it.
260. Section: Reversing Into What Is Already Severed, Closing "Unsevered and Already Severed" Entirely
For a person in whom delight and craving are already severed, though Māra comes to that place, broadly as described before, one should know that such a person, delight and craving already severed, is like empty space, and does not serve as the basis on which every kind of affliction's painting is made.
已斷喜貪補特伽羅，魔詣其所，如前廣說。當知如是補特伽羅喜貪已斷，猶若虛空，非為種種煩惱彩畫作所依處。
For a person in whom delight and craving are already severed, though Māra comes to that place, broadly as described before, one should know that such a person, delight and craving already severed, is like empty space, and does not serve as the basis on which every kind of affliction's painting is made.
With this, reversing into what is already severed (翻已斷) closes entirely, closing unsevered and already severed (未斷已斷2: 舉未斷/翻已斷) entirely — no attachment to the aggregates as self or self's-possession means no surface left for Māra's paint to take hold of, however alluring the offered scene.
261. Section: The Fault and the Virtue, Closing "The Basis for Affliction's Painting," "The Basis for Delight and Craving," "Defilement and the Rest" — the Fifth and Final Topic — and "The Embrace of Food" — All Five Topics — Entirely
One should know this is called, regarding delight and craving toward the foods being unsevered, the fault that accordingly follows; one should know this is called, regarding delight and craving toward the foods being already severed, the virtue that accordingly follows.
當知是名於諸食中喜貪未斷如其次第所有過患；當知是名於諸食中喜貪已斷如其次第所有功德。
One should know this is called, regarding delight and craving toward the foods being unsevered, the fault that accordingly follows; one should know this is called, regarding delight and craving toward the foods being already severed, the virtue that accordingly follows.
With this, the fault and the virtue (過患功德) closes entirely, closing the basis for affliction's painting (煩惱彩畫依處2: 未斷已斷/過患功德) entirely, closing the basis for delight and craving (喜貪依處2: 緣境煩惱依處/煩惱彩畫依處) entirely, closing defilement and the rest (雜染等2: 喜貪過患/喜貪依處), the fifth and final topic of the embrace of food's summary verse, entirely.
This closes the embrace of food (食攝) — the second of sūtra matters' seven gates for decisively explaining dependent origination, food, the truths, and the elements — in its entirety, all five topics complete: establishing, causes and conditions, contemplating the meaning of food, its very many faults, and defilement and the rest.
Four companion sūtras develop the same two similes at length. The first three use the image of a many-windowed hall: sunlight rising in the east naturally strikes the western wall — just as affliction, entering through any of the six sense-doors, defiles consciousness and plants the seeds of a mass of future suffering; but where there is no western wall, the sunlight simply passes through into empty space, striking nothing at all — just as, when delight and craving toward the four foods are absent, consciousness has nowhere to settle, the four abodes of consciousness cease to be nourished, and the whole mass of future suffering ceases with them. The fourth sūtra shifts to a painter's canvas: a painter or a painter's apprentice, given pigments, can readily paint a picture on cloth, but could never paint anything at all directly onto empty space, since space has no surface to receive the paint — just so, a mind still clinging to delight and craving offers Māra's afflictions a canvas to work on, while a mind like empty space, free of delight and craving, offers no surface at all, and so remains forever unpainted, dwelling only in nirvāṇa's stillness.