Five Great Topics Close; the Eightfold Path Begins

This opens **the fourth and final particular summary verse of the foundations of mindfulness's embrace (癸四第四嗢柁南2)**, beginning with the verse marking and listing (子一頌標列) — eight matters to unpack in the long-form explanation that follows: the false teacher's dwelling, the snow mountain, exhortation, being bound, purity's gradual sequence, the precepts' fullness, the ear of grain, and accomplishment.

This opens the long-form explanation (子二長行釋8), an eightfold structure matching the verse's eight matters, beginning with the false teacher's dwelling (丑一邪師住2), named by the verse's first phrase "the false teacher's dwelling, the snow mountain" (邪師住雪山), beginning with manifesting exclusive self-interest (寅一明專自利2), beginning with marking (卯一標) — an outside-path teacher who sets himself up as a guide to disciples while exclusively chasing gain, veneration, and self-benefit is, at root, a false teacher regardless of outward appearance.

This opens explaining (卯二釋2), the second of manifesting exclusive self-interest's two matters, beginning with raising the two speeches (辰一舉二言2), beginning with the outside-path teacher (巳一外道師) — a newly-ordained disciple is instructed to trade mutual flattery for worldly gain: each praising the other's virtues and concealing the other's faults before patrons, so that both profit from the arrangement.

This opens manifesting the fault of failing to protect (寅二明不護失2), the second of the false teacher's dwelling's two matters, beginning with marking the fault (卯一標失) — a mind still defiled by affliction, when it disturbs another, has failed to protect itself, and disturbing another can never be mistaken for genuinely protecting them.

This opens explaining the meaning (卯二釋義2), the second of manifesting the fault of failing to protect's two matters, beginning with one should protect oneself (辰一當自護) — genuine self-protection, as established throughout this treatise, comes through drawing near a good spiritual friend, hearing the true dharma, giving principled attention, and practicing in accordance with the dharma, severing affliction at its root; the 披尋記 confirms this same fourfold sequence as the very cause of guarding against an unfortunate destiny's fault.

This opens one should protect others (辰二當護他2), the second of explaining the meaning's two matters, beginning with marking the name (巳一標名) — protecting oneself through severing affliction naturally flows outward into protecting others as well, since a mind no longer disturbed by its own defilement no longer disturbs those around it.

This opens explaining the meaning (巳二釋義2), the second of one should protect others' two matters, beginning with through being without aversion and without harmfulness (午一由無瞋無害) — a mind free of aversion and free of the wish to harm is, by that very freedom, incapable of disturbing another.

This opens through sympathetic concern for all (午二由一切哀愍2), the second of explaining the meaning's two matters, beginning with directly manifesting this meaning (未一正顯此義) — toward hostile, neutral, and dear beings alike, without regard to any personal cause, one gives rise to the wish for their benefit and ease, and to loving-kindness and compassion — the very meaning of sympathetic concern, which by its nature cannot disturb another. Master Cháng Bǎi distinguishes three levels of loving-kindness: sentient-being-conditioned kindness (an ordinary being's initial practice, regarding every being as a former parent across beginningless rebirths); dharma-conditioned kindness (a śrāvaka's realization that beings are merely the five aggregates, with no real striker or struck, beater or beaten); and unconditioned great kindness (a bodhisattva's embrace of every being as not separate from one's own mind — the same-essence great compassion).

This opens the snow mountain (丑二雪山2), the second of the fourth particular verse's eight sections, named by the verse's first phrase's second half "the snow mountain" (邪師住雪山), beginning with comparing to skillful liberation (寅一喻善解脫2), beginning with marking and listing the three grounds (卯一標列三地) — the Buddha's own well-taught dharma is likened to a great snow mountain, its three elevations corresponding to the arhat's ground beyond training (the summit, where neither monkey nor hunter can reach), the trainee's ground (the middle slopes, where the monkey but not the hunter can still be found), and the ordinary being's ground (the foothills, where both freely roam).

This opens correlating and explaining their marks (卯二配釋其相3), the second of comparing to skillful liberation's two matters, a threefold structure, beginning with within the ground of the one beyond training (辰一於無學地) — the monkey's restless leaping stands for unprincipled attention's every conjoined mind; the hunter stalking it stands for Māra, disturbing body and mind, obstructing wholesome dharmas, and ruining flourishing states. The arhat, having attained the wisdom of exhaustion and the wisdom of no-further-arising, is reached by neither.

This opens within the ground of the trainee (辰二於有學地), the second — the trainee, from stream-entry through non-return, has already directly realized the noble truths and attained non-discriminating wisdom, severing every discursively-arisen affliction, but the innate afflictions still remain, like a lone monkey able to roam the mountain's deep middle slopes where no hunter ever ventures.

This opens within the ground of the ordinary being (辰三於異生地) — an ordinary being, unable to give principled attention when facing objects and still subject to Māra's manifest activity, dwells at the mountain's very foothills, where both monkey and hunter freely appear, mind not yet purified. Reading continues past this point to confirm what follows — comparing to skillful liberation's own further matter (寅二, presumably setting out the absence of liberation) — before further closure is claimed.

This opens exhortation (丑三勸勉2), the third of the fourth particular verse's eight sections, named by the verse's second phrase "exhortation, and being bound" (勸勉繫屬淨), beginning with setting out the four meanings (寅一出四義) — four terms correlate exactly to the fourfold sequence of hearing, upholding, observing meaning, and practicing accordingly: exhortation (urging a being to hear the true dharma), taming (subduing affliction as the dharma is upheld in mind), settling (placing the mind within the object of observed meaning), and establishing (founding the pure cause and effect of practicing in accordance with the dharma, accomplishing nirvāṇa's own merit) — the same fourfold structure the Foundation Section, fascicle 43, identifies as a bodhisattva's own natural conduct of benefiting others.

This opens elaborating the three powers (寅二廣三力3), the second of exhortation's two matters, beginning with marking and listing (卯一標列) — three powers, if genuinely accomplished, are strong enough to sever even the most refined entanglement of sexual craving, let alone lesser sense-desires: the power of diligence, the power of freedom from heedlessness, and the power of the remedy.

This opens correlating and explaining (卯二配釋), the second of elaborating the three powers' three matters — diligence uproots evil already present before it can take firm hold, while freedom from heedlessness and the remedy together forestall evil not yet arisen and sustain wholesome dharmas already present or newly arising — the same fourfold task the four right efforts name.

This opens being bound (丑四繫屬2), the fourth of the fourth particular verse's eight sections, named by the verse's second phrase's second half "being bound" (勸勉繫屬淨), beginning with pointing to the mark of cultivation (寅一指修相) — cultivating the four foundations with earnest gravity is, once again, pointed to the Śrāvaka Ground's own fuller treatment.

This opens manifesting being bound (寅二明繫屬2), the second of being bound's two matters, beginning with distinguishing by the three realms (卯一約三界辨2), beginning with being bound to Māra (辰一繫屬魔) — craving, Māra's own domain, binds beings within the desire realm; the non-returner (the third fruit) has already transcended this particular bondage.

This opens distinguishing by way of persons (卯二約有情辨2), the second of manifesting being bound's two matters, beginning with setting out the distinctions (辰一出差別3), a threefold structure, beginning with the impure (巳一不清淨) — ordinary beings, still carrying every affliction of view and craving throughout the three realms, are called impure.

This opens the pure (巳二清淨), the second — trainees, from stream-entry onward, have already severed every discursively-arisen affliction; though innate afflictions of varying subtlety still remain depending on their stage, they are, relative to the ordinary being, called pure.

This opens elaborating on purity (辰二廣清淨2), the second of distinguishing by way of persons' two matters, beginning with setting out the four confirmed purities (巳一出四證淨) — the four confirmed purities toward the Buddha, dharma, saṅgha, and precepts, cultivated through the four foundations of mindfulness, bring the impure to purity and carry the already pure onward to the arhat's own bright, thoroughgoing purity.

This opens purity's gradual sequence (丑五淨漸次2), the fifth of the fourth particular verse's eight sections, named by the verse's second phrase's third word and the third phrase's first word "purity...the gradual sequence" (勸勉繫屬淨...漸次戒圓滿), beginning with marking and listing the five kinds (寅一標列五種) — five stages unfold in order: faith's dominant power leading to a pure going-forth (never fleeing debts or taxes, but genuinely aspiring to seek and to save); precepts received, studied, and upheld (monks devoting their first five years, nuns their first six, chiefly to the monastic code, purifying body, speech, and mind); restraint of the six sense-faculties (guarding the mind, the source from which every dharma arises or ceases, through sustained right knowledge in every activity); delight in seclusion (bodily, mental, and physical seclusion — dwelling apart from crowds, free of scattered thought, cultivating only wholesome, beneficial attention); and purity from the five hindrances (craving, ill will, torpor-and-sleep, restlessness-and-worry, doubt — severed, then progressively purified, enabling calm-abiding and, within it, insight into ultimate truth).

This opens the precepts' fullness (丑六戒圓滿4), the sixth of the fourth particular verse's eight sections, named by the verse's third phrase's second half "the precepts' fullness" (漸次戒圓滿), beginning with marking (寅一標) — three causes and conditions bring a precept-endowed monk's restrained conduct and pure livelihood (all requisites obtained through blameless means) to full completion.

This opens questioning (寅二徵), the second of the precepts' fullness's four matters.

This opens listing (寅三列), the third of the precepts' fullness's four matters — a precept-endowed monk examines his own purity through three lenses: whether his own conduct is blameless, whether what he takes up is pure, and whether what he actually uses is pure.

This opens explaining (寅四釋3), the fourth and final of the precepts' fullness's matters, beginning with fullness of conduct (卯一所行圓滿) — a monk's conduct is full when free of commerce and of every violent or improper act toward others' bodies. The Śrāvaka Ground, fascicle 22, frames this instead as avoiding five improper places (a herald's house, a courtesan's house, a wine-seller's house, a king's palace, and an outcaste's or executioner's house) while otherwise moving about blamelessly at the right time — Master Cháng Bǎi notes this passage's own "fullness of conduct" corresponds instead to that other passage's "moving about blamelessly at the right time," while the Śrāvaka Ground's own "fullness of conduct" corresponds to avoiding the five improper places named there.

This opens fullness of what is taken up (卯二攝取圓滿), the second — keeping livestock (elephants, horses, cattle, sheep, chickens, pigs, dogs, cats) easily breeds attachment and is therefore forbidden to monastics; taking up unhusked grain, requiring hours of hulling before it can be eaten, likewise wastes practice time. Neither adorns the path of precepts, concentration, and wisdom, and both are therefore impure to take up — detailed further, per Master Cháng Bǎi, in the Ground of Investigation and Analysis's own treatment of the Śrāvaka and Solitary-Realizer Grounds, fascicle 68, under "unadorned."

This opens the ear of grain (丑七穗2), the seventh of the fourth particular verse's eight sections, named by the verse's fourth phrase's first word "the ear of grain" (穗成就為後), beginning with marking the distinction (寅一標差別) — body, feeling, mind, and dharmas are the shared ground everyone stands on, like four great roads; misperceiving them (taking the impure body for pure, the selfless for possessing self) is like praying wrongly for a harvest — even with seed in the ground, without sun, air, water, and fertilizer, no ripened ear of grain will ever appear. 攝異門分, fascicle 84, is cited on affliction itself as a stump or stubble left in the field, causing ever-deepening, self-perpetuating growth and rendering body and mind incapable, like salt-poisoned soil unfit for any planting at all. Conversely, principled attention toward these same four is like praying rightly: the causes for purity are properly gathered, and a pure fruit is certain to follow — a practitioner who instead clings to unprincipled thought only continues circling further into saṃsāra.

This opens accomplishment (丑八成就3), the eighth and final of the fourth particular verse's eight sections, named by the verse's fourth phrase's second half "accomplishment, coming last" (穗成就為後), beginning with generally marking and distinguishing (寅一總標簡) — merely possessing craving and the other unwholesome dharmas in some general sense does not by itself prevent cultivating the four foundations of mindfulness; only possessing them through two specific causes and conditions, unpacked in what follows, does. Per the 披尋記, this phrasing signals that possessing these unwholesome dharmas through any other cause and condition still leaves room for cultivating the four foundations. Reading continues past this point to confirm what follows before further closure is claimed.

This opens separately listing the marks (寅二別列相), the second of accomplishment's three matters — two causes prevent cultivating the four foundations: affliction actively, forcefully present in the mind, unable to be first subdued; and, more insidiously, never recognizing that this affliction is a fault at all, so it goes untreated and, through repetition, hardens into settled habit.

This opens explaining the reason (寅三釋所以2), the third of accomplishment's three matters, beginning with through the defiled mind (卯一由雜染心) — a mind actively agitated by present affliction cannot settle enough to cultivate. Per fascicle 8, an "entanglement" is so called because it repeatedly manifests; 攝異門分, fascicle 84, adds that its continuous, unbroken manifestation is precisely what earns the name, naming eight such entanglements (shamelessness, lack of conscience, torpor, sleepiness, restlessness, remorse, envy, and stinginess) mapped onto four kinds of obstruction — shamelessness and lack of conscience obstructing the heightened precepts, torpor and sleepiness obstructing the heightened mind, restlessness and remorse obstructing the heightened wisdom's discernment, and envy and stinginess obstructing the mutual sharing of wealth and dharma among fellow practitioners.

This opens through an attached nature (卯二由性染著2), the second of explaining the reason's two matters, beginning with distinguishing the mark (辰一辨相) — even someone temporarily free of an affliction's manifest activity, if the underlying attachment remains unaddressed, still carries a longing that keeps the mind scattered and chasing after alluring objects, disturbed by discursive thought regardless of the temporary respite; left unremedied long enough, this hardens into settled habit.

This opens **the embrace of right effort and the bases of supernormal power (壬二正斷神足攝2), the second of the factors of enlightenment's nine great topics** — named by the general summary verse's own first line "the foundations of mindfulness and right effort; supernormal bases" (念住與正斷　神足及根力), combining the four right efforts (正斷) and the four bases of supernormal power (神足) into a single treatment, since the two topics share a single half-verse in the overall structure — beginning with the verse marking and listing (癸一頌標列) — five matters unfold in the long-form explanation that follows: valor, strength, cultivation, equipoise and the alternate approach, and supernormal power.

This opens the long-form explanation (癸二長行釋5), a fivefold structure, beginning with valor (子一勇2), named by the verse's first phrase "valor and strength" (勇力修等持), beginning with pointing to right effort (丑一指正斷) — the four right efforts (severing evil already arisen, preventing evil not yet arisen, cultivating good already arisen, and giving rise to good not yet arisen) are pointed to the Śrāvaka Ground, fascicle 29, for their fuller treatment.

This opens explaining diligence (丑二釋精進2), the second of valor's two matters, beginning with setting out the fifth phrase (寅一出第五句) — diligence, per 攝事分, fascicle 85, has five aspects: possessing vigor (resolving at the outset, like donning armor before battle, to cultivate the four foundations without fear); possessing exertion (sustaining the actual, uninterrupted practice of precepts, concentration, and wisdom); possessing valor (advancing courageously toward liberation, or even the Great Vehicle's own teaching, undeterred by failure); firmness and fierceness (undisturbed by cold, heat, insects, or any other bodily hardship); and not relinquishing the yoke toward every wholesome dharma (never settling for a small success, but continuing to press upward). This section treats specifically the fifth of these five, "valor" in its narrower sense.

This opens strength (子二力2), the second of the embrace of right effort and the bases of supernormal power's five sections, named by the verse's first phrase's second half "strength" (勇力修等持), beginning with pointing to the bases of supernormal power (丑一指神足) — the four bases of supernormal power (accomplishment through aspiration's samādhi and the conduct of severance, through diligence's samādhi, through mind's samādhi, and through investigation's samādhi) are, once more, pointed to the Śrāvaka Ground, fascicle 29, for their fuller treatment.

This opens briefly explaining strength (丑二略說力5), the second of strength's two matters, beginning with marking (寅一標) — briefly summarized, four powers sustain and bring the mind to concentration, and it is on this basis that the four bases of supernormal power are established.

This opens questioning (寅二徵), the second of briefly explaining strength's five matters.

This opens listing (寅三列), the third of briefly explaining strength's five matters — pure intention toward concentration, diligent application in pursuing it, the mind's own delight once settled within it, and the right wisdom that discerns what remains to be remedied together constitute the four powers that establish the bases of supernormal power.

This opens explaining (寅四釋4), the fourth of briefly explaining strength's five matters, beginning with through the first power (卯一由第一力) — hearing the true dharma among wise fellow practitioners, a delighted, confident wish toward samādhi first arises, and, carefully attending to every requisite condition for its cultivation, one settles the mind diligently upon its object.

This opens through the second power (卯二由第二力), the second — diligent, sustained application of samādhi stabilizes the mind that has just begun to settle upon its object.

This opens through the third power (卯三由第三力), the third — a mind already settled, such as within the preparatory stage of concentration, delights so fully in that stillness that it no longer drifts back outward toward the objects of the senses.

This opens through the fourth power (卯四由第四力), the fourth and final of explaining's matters — right wisdom discerns exactly which affliction within equipoise has, or has not, been severed, skillfully distinguishes the marks of entering, abiding in, and emerging from that equipoise, and truly knows every mark belonging to calm-abiding and insight alike, together with whatever secondary afflictions and remedies pertain to each. The Śrāvaka Ground identifies two such marks for each of calm-abiding and insight: an object-mark (the counterpart image of the known matter that each takes as its object) and a causal mark (calm-abiding serving as insight's own causal condition, and insight's preparatory practice serving as calm-abiding's own causal condition for future purity) — detailed further, per Master Cháng Bǎi, in the Śrāvaka Ground, fascicle 31. Reading continues past this point to confirm what follows — briefly explaining strength's own concluding matter (寅五結) — before further closure is claimed.

This opens cultivation (子三修4), the third of the embrace of right effort and the bases of supernormal power's five sections, named by the verse's first phrase's third word "cultivation" (勇力修等持), beginning with briefly marking and listing (丑一略標列) — the first two of these five causes remedy the secondary afflictions specific to calm-abiding and to insight; the latter three establish the meditative perceptions proper to each and to both together.

This opens separately explaining the marks (丑二別釋相2), the second of cultivation's four matters, beginning with the first two marks (寅一初二相2), beginning with setting out the nature (卯一出體2), beginning with calm-abiding's own secondary affliction (辰一奢摩他品隨煩惱) — laziness (defined by the Compendium of Consciousness-Only as idleness in the cultivation and severance proper to wholesome and unwholesome dharmas, obstructing diligence and increasing defilement) is itself the underlying support for the still deeper affliction of torpor and sleepiness: a practitioner too lazy to diligently cultivate the four aspiration-diligence-mind-investigation samādhis will, even while formally seated, lose the object to torpor, and, if severe enough, to outright sleep. The 披尋記 confirms "aspiration and the rest" here abbreviates the same four samādhis named throughout, each of which can fall into this slack, unhurried laziness.

This opens distinguishing the differences (卯二料簡2), the second of the first two marks' two matters, beginning with toward calm-abiding (辰一於奢摩他) — laziness merely defiles calm-abiding, leaving the practitioner unable to progress diligently but not destroying the attainment outright; torpor and sleepiness, by contrast, blur and eventually erase the object of meditation entirely, extinguishing calm-abiding altogether rather than merely defiling it.

This opens the latter three marks (寅二後三相3), the second of separately explaining the marks' two matters, beginning with insight's own class of object (卯一毗鉢舍那品所緣境) — the perception of before and after observes past or future conditioned formations from the vantage of present attention: "dwelling observes sitting" (present attention already arisen observing what is about to arise), "sitting observes lying down" (present attention observing what has already passed), and observing the immediately preceding moment of mind without any gap — detailed further, per Master Cháng Bǎi, in the Śrāvaka Ground, fascicle 28.

This opens calm-abiding's own class of object (卯二奢摩他品所緣境), the second — the perception of above and below observes the body, from crown to sole, as filled throughout with every kind of impure substance (hair, body hair, nails, teeth, and the rest), the very contemplation of the body's own impurity that calm-abiding rests upon.

This opens explaining the difficult point (丑三隨難釋), the third of cultivation's four matters — even genuine diligence, if it slackens from its own former pace (practicing eight hours a day, say, and later only six), still counts as being "conjoined with laziness" in this more subtle sense. The 披尋記 clarifies that the "further" laziness named among the eight secondary afflictions (torpor, restlessness, faithlessness, laziness, heedlessness, forgetfulness, distraction, and incorrect knowledge) is being distinguished here from this different, relative sense of laziness — diligence merely slowed, not diligence entirely absent.

This opens equipoise and the alternate approach (子四等持異門2), the fourth of the embrace of right effort and the bases of supernormal power's five sections, named by the verse's first phrase's fourth word and second phrase's first word "equipoise...the alternate approach" (勇力修等持　異門神通後), explaining the four samādhis through a different lens, beginning with setting out the distinctions (丑一出差別2), beginning with general marking (寅一總標) — five places yield liberation: hearing the true dharma with earnest reverence; expounding it to others; reciting it with sublime intonation; skillfully grasping and reflecting on an excellent samādhi-sign; and, having heard the dharma, dwelling alone in seclusion to reflect, weigh, and carefully observe it — the first three corresponding to hearing-wisdom, the fourth to thinking-wisdom, and the fifth to cultivation-wisdom, detailed further, per Master Cháng Bǎi, in the Compendium of Categories, fascicle 13. Each of the five follows the same pattern: right understanding of the dharma and its meaning gives rise to delight, delight to joy, joy to bodily ease, ease to bliss, bliss to concentration, concentration to true knowing and seeing, true knowing and seeing to weariness, weariness to detachment, and detachment to liberation.

This opens separately distinguishing (寅二別辨2), beginning with the first meaning (卯一第一義4), a fourfold structure correlating each samādhi to the corresponding place of liberation, beginning with the heightened samādhi of aspiration (辰一欲增上三摩地) — earnestly hearing the true dharma from a buddha or noble disciple, sustained by pure intention and fierce longing for supreme wisdom, gradually, without interruption, realizes supreme samādhi — matching the first place of liberation.

This opens the heightened samādhi of diligence (辰二精進增上三摩地), the second — expounding what has been heard to others, or reciting it aloud with sublime intonation, sustains without interruption and yields supreme samādhi in turn, matching the second and third places of liberation. Master Cháng Bǎi cites two later masters exemplifying just this: Great Master Zhìzhě, who, while reciting the Lotus Sūtra's chapter on the former deeds of Medicine King Bodhisattva, entered a still absorption and directly beheld the still-unbroken assembly of Vulture Peak, attaining the initial dhāraṇī and unobstructed eloquence in teaching ever after; and Great Master Tàixū, who, while reading the Great Perfection of Wisdom Sūtra, was suddenly overcome with bodily and mental clarity resembling samādhi, its focus persisting three full days, after which he thoroughly penetrated the doctrines of both emptiness and the true, permanent mind (as well as the illusory-yet-consciousness-only view), going on to champion a broad reform of Chinese Buddhism.

This opens the heightened samādhi of mind (辰三心增上三摩地), the third — skillfully grasping the sign of impurity-contemplation, from a corpse's bluish discoloration through its bloating, decay, and final reduction to a bare skeleton, sustained reflection on this object yields supreme samādhi, matching the fourth place of liberation.

This opens the second meaning (卯二第二義2), the second of separately distinguishing's two matters, beginning with generally marking and listing (辰一總標列) — a second, complementary lens views the same four samādhis through four gateways: the gateway of hearing (matching aspiration's own samādhi as before), the gateway of right instruction (receiving unmistaken guidance and applying diligent preparatory practice before entering fundamental samādhi, matching diligence's samādhi), the gateway of the mind's delight (advancing from a fundamental samādhi already attained toward a still higher one, matching mind's samādhi), and the gateway of equal observation (a dharma-practitioner's own extensive learning turned toward equal, principled observation of dependent origination, matching investigation's samādhi). Reading continues past this point to confirm what follows — separately correlating this second lens's own four gateways (辰二別配屬) — before further closure is claimed.

This opens supernormal power (子五神通2), the fifth and final of the embrace of right effort and the bases of supernormal power's five sections, named by the verse's second phrase's second half "supernormal power, coming last" (異門神通後), beginning with generally marking and distinguishing (丑一總標簡) — the Buddhadharma's own noble supernormal powers, built on the four bases of supernormal power, surpass whatever powers outside paths may possess, since only the noble ones' own attainment counts as genuinely "noble" supernormal power.

This opens separately explaining the marks (丑二別釋相2), beginning with raising the most supreme (寅一舉最勝) — a noble one who has mastered the four bases of supernormal power can, as desired, extend their own lifespan by a full eon or more; the 瑜伽論記 identifies four kinds of supernormal power at play here: transformation, transformation of nature, sustaining across time, and transformation of time. This life-extension applies specifically to the śrāvaka of indeterminate lineage — one who will, in time, turn from the lesser vehicle toward supreme enlightenment — rather than to a śrāvaka of fixed lineage bound only for final nirvāṇa without remainder; the decisive section on the Bodhisattva Ground, fascicle 80, per the 披尋記, confirms the Buddha spoke of this "class" (物類) with such śrāvaka-turning-bodhisattva practitioners specifically in mind.

This opens distinguishing the powerless (寅二簡無能3), the second of separately explaining the marks' two matters, a threefold structure, beginning with toward four matters (卯一於四事) — however extraordinary a noble one's supernormal power may be, it cannot alter a being's own faculties, cannot conjure a mind or its mental factors out of nothing, and cannot transform karma or its ripening — four boundaries even the greatest supernormal power never crosses.

This opens toward transformation of nature (卯二於變性2), the second of distinguishing the powerless's three matters, beginning with transforming the feeling received (辰一轉令改受2), beginning with raising pleasant feeling set against painful feeling (巳一舉樂受望苦受) — karma already conducive to a pleasant ripening cannot be transformed, even by supernormal power, into karma conducive to a painful one; wholesome karma already accumulated can never be forced to ripen as if it were unwholesome.

This opens transforming toward no feeling at all (辰二轉令無受2), the second of toward transformation of nature's two matters, beginning with raising feeling conducive to neither pain nor pleasure (巳一舉順非苦樂受) — karma already fixed toward neutral feeling remains fixed toward neutral feeling; supernormal power cannot even suppress karma's ripening into producing no feeling whatsoever — karma, once set, will always produce some feeling.

This opens **the embrace of the faculties (壬三根攝2), the third of the factors of enlightenment's nine great topics**, named by the general summary verse's second line's second half "the faculties" (神足及根力) — treating the five faculties (信根/進根/念根/定根/慧根) together with the seventeen further faculties that, with them, make up the traditional twenty-two — beginning with the verse marking and listing (癸一頌標列) — four matters unfold in the long-form explanation: establishing the twenty-two faculties, the sphere in which they properly operate, the faculty of wisdom's own supremacy among them, and, afterward, the abidings distinguishing the outsider ordinary being's class, the inner ordinary being's class, and the remaining classes of practitioner.

This opens the long-form explanation (癸二長行釋4), a fourfold structure matching the verse's four matters, beginning with establishing them (子一安立3), named by the verse's first phrase's first half "establishing them" (安立所行境), beginning with marking and listing (丑一標列) — six kinds of predominance ground the establishment of the twenty-two faculties: grasping an object, continuing the family lineage, sustaining life and its undertakings, experiencing karma's fruit while creating new karma, tending toward mundane freedom from desire, and tending toward supramundane freedom from desire.

This opens correlating and explaining (丑二配釋6), a sixfold structure matching the six kinds of predominance, beginning with the eye and the other five faculties (寅一眼等六根) — the six sense-faculties, eye through mind, together fulfill the first kind of predominance: grasping the six kinds of objects (form, sound, smell, taste, touch, and dharmas).

This opens the male and female faculties (寅二男女二根), the second — these two faculties fulfill the second kind of predominance, sustaining human procreation and family continuity.

This opens the life faculty (寅三命根), the third — the single life faculty fulfills the third kind of predominance, sustaining the very continuity of life that makes any undertaking, worldly or spiritual, possible at all.

This opens pleasure and the other four feeling-faculties (寅四樂等五根), the fourth — the five feeling-faculties (pleasure, pain, sorrow, joy, equanimity) fulfill the fourth kind of predominance: experiencing the desirable or undesirable fruit of former karma (pleasant feeling breeding attachment, painful feeling breeding aversion) while, in turn, driving the creation of yet more karma — feeling's own power to perpetuate the endless cycle of rebirth. Reading continues past this point to confirm what follows — the fifth and sixth kinds of predominance's own correlation (寅五信等五根, presumably the five faith-through-wisdom faculties, and beyond) — before further closure is claimed.

This opens faith and the other four path-faculties (寅五信等五根), the fifth — the five faculties of faith, diligence, mindfulness, concentration, and wisdom fulfill the fifth kind of predominance, helping the practitioner accomplish mundane meditative freedom from desire.

This opens the sphere of their operation (子二所行境3), the second of the embrace of the faculties' four sections, named by the verse's first phrase's second half "the sphere of their operation" (安立所行境), beginning with setting out the wrong discrimination (丑一出邪分別) — noticing that each of the six sense-faculties operates within its own separate object, someone unfamiliar with dependent origination wrongly concludes that a unifying self must exist to receive what all six faculties, taken together, experience — a wrong discrimination born of not understanding how conditioned phenomena actually cohere without any such self.

This opens manifesting the principle of dependent origination (丑二明緣起理2), the second of the sphere of their operation's three matters, beginning with distinguishing what should be cultivated (寅一辨應修3), a threefold structure, beginning with cultivating the four foundations of mindfulness (卯一修四念住) — no unifying self is needed: when the practitioner brings principled attention to the six faculties through diligently cultivating the four foundations of mindfulness, it is precisely the four foundations themselves that come to receive what the six faculties, together, operate within — and this very purification is what "emergence" means.

This opens attaining the seven factors of enlightenment (卯二得七覺支), the second — diligent cultivation of the four foundations first penetrates the noble truths and yields the seven factors of enlightenment (mindfulness, investigation of dharmas, diligence, joy, pliancy, concentration, and equanimity); these factors, now conjoined with true reality, in turn receive what the four foundations themselves operate within, the sphere of receiving continuing to purify and deepen at every stage.

This opens distinguishing the right designation (丑三辨正施設3), the third of the sphere of their operation's three matters, beginning with distinguishing what is not nirvāṇa (寅一簡非涅槃) — the very subject-object structure this whole section has traced (faculties received by foundations, foundations by factors, factors by liberation) belongs entirely to the conditioned realm; nirvāṇa itself, with every conceptual elaboration extinguished, admits no such designation of a grasping subject or grasped object at all.

This opens explaining the distinction (寅二釋其差別), the second — conditioned dharmas alone admit the back-and-forth of conventional discourse about subject and object; the unconditioned, ultimate nirvāṇa admits no such discourse whatsoever, every question and answer about it being, strictly speaking, beside the point.

This opens wisdom-faculty's supremacy (子三慧根最勝2), the third of the embrace of the faculties' four sections, named by the verse's second phrase "the faculty of wisdom is supreme" (慧根為最勝), beginning with distinguishing (丑一辨2), beginning with what is accomplished at the very beginning (寅一最初所作) — a sharp-witted practitioner's discernment, applied through principled attention to the dharma, is what first produces genuine faith and understanding toward nirvāṇa — wisdom already at work from the very outset of practice.

This opens the abidings (子四安住品類3), the fourth and final of the embrace of the faculties' four sections, named by the verse's third phrase's second half and fourth phrase "the abidings — the class of the outsider ordinary being, and the rest" (當知後安住　外異生品等), beginning with the outsider ordinary being's own class (丑一外異生品) — a being who has not attained even the mundane five faculties (faith through wisdom) taught through the buddhas' own unsurpassed enlightenment abides entirely outside the inner dharma, in the class of the outsider ordinary being.

This opens the inner ordinary being's own class (丑二內異生品), the second — a being who has attained the mundane five faculties within the inner dharma, but not yet any supramundane attainment, abides within the inner dharma's own preparatory stage — no longer an outsider, though not yet a noble one.

This opens **the embrace of the powers (壬四力攝2), the fourth of the factors of enlightenment's nine great topics**, named by the general summary verse's second line's third word "the powers" (神足及根力) — treating the five powers (信力/進力/念力/定力/慧力, sharing the same names as the five faculties but denoting their strengthened, unshakeable form) alongside a wider array of powers explored in this section — beginning with the verse marking and listing (癸一頌標列) — six matters unfold in the long-form explanation: discernment, awakened wisdom and the rest (four further powers), the nation and the various kings (a tenfold royal analogy), the arhat's own eight powers, the trainee's five powers (contrasted with the Tathāgata's own ten), and, finally, the upright practitioner's fourfold mark.

This opens the long-form explanation (癸二長行釋6), a sixfold structure matching the verse's six matters, beginning with discernment (子一思擇2), named by the verse's first phrase's first half "discernment" (思擇覺慧等), beginning with marking how the name is attained (丑一標得名) — deeply seeing the fault in every unwholesome deed, present or future, and thereby bringing evil to rest while cultivating good, is what earns the name "power of discernment."

This opens distinguishing its function (丑二辨業用3), the second of discernment's two matters, beginning with able to accomplish two matters (寅一能成二事) — the power of discernment, understanding evil's own fault, leads either to a fortunate rebirth among gods and humans through cultivating the five precepts and ten wholesome deeds, or, through deeper reflection on selflessness, directly to nirvāṇa within this very life.

This opens able to rightly cultivate (寅二能正修習), the second — discernment serves as the very foundation for the power of cultivation, which, relying on it, rightly cultivates the four foundations of mindfulness and every other factor of enlightenment in turn. The Ground of Cultivation-Accomplished Wisdom describes this cultivation as resting on the preparatory stage of concentration, applying insight to the four noble truths, the contemplation of selflessness, and the three concentrations, or any observation conjoined with the noble path.

This opens able to accompany shame (寅三能伴羞恥3), the third of distinguishing its function's three matters, beginning with marking (卯一標) — shame is the very first ornament of conduct; a practitioner with genuine shame is spurred to actively sever evil and cultivate good, and the power of discernment accompanies this shame in three distinct places.

This opens questioning (卯二徵), the second of able to accompany shame's three matters.

This opens explaining (卯三釋2), the third of able to accompany shame's three matters, beginning with distinguishing each mark (辰一別辨相3), a threefold structure, beginning with shame with regard to others (巳一他處羞恥) — reflecting that any evil deed would be censured by every buddha, noble disciple, and faithful god who knows one's own mind gives rise to this first kind of shame; the wise, Master Cháng Bǎi notes, confess and repent the moment an evil thought is caught, never letting it take root and continue.

This opens shame with regard to oneself (巳二自處羞恥), the second — sustained self-reflection and self-respect, even before the noble path is attained, holds oneself accountable to one's own aspiration, censuring oneself whenever conduct falls short of it.

This opens awakened wisdom and the rest (子二覺慧等2), the second of the embrace of the powers' six sections, named by the verse's first phrase's second half "awakened wisdom and the rest" (思擇覺慧等), beginning with marking and listing (丑一標列) — four powers together strengthen both self-benefiting and other-benefiting conduct: the power of awakened wisdom (discerning, across six pairs, what is blameworthy or blameless, what should be cultivated or avoided, base or noble, dark or bright, discriminated or non-discriminated, and dependently-originated or not), the power of diligence (the same four right efforts underlying every other power), the power of blamelessness (sustained inward examination of body, speech, and mind, confessing and resolving never to repeat any fault found), and the power of embracing others (the four means of embrace — giving, kind speech, beneficial conduct, and cooperation — detailed further, per Master Cháng Bǎi, in the Bodhisattva Ground, fascicle 43, where these four are further unfolded into nine practices). Reading continues past this point to confirm what follows before further closure is claimed.

This opens correlating and explaining (丑二配釋2), the second of awakened wisdom and the rest's two matters, beginning with toward one's own benefit (寅一於自義2), beginning with marking the distinction (卯一標差別) — the first three of the four powers (awakened wisdom, diligence, blamelessness) all serve one's own benefit, which itself divides into two: present-life nirvāṇa (decisive excellence) and a fortunate rebirth among humans and gods (heightened existence).

This opens correlating their establishment (卯二配建立2), the second of toward one's own benefit's two matters, beginning with able to give rise to skillful means (辰一能起方便) — awakened wisdom (discerning dependent origination and wholesome from unwholesome dharmas) and diligence together establish, through skillful means, the right efforts that carry a practitioner toward present-life nirvāṇa, each reinforcing the other in a virtuous cycle of awakening and renewed effort.

This opens toward the benefit of others (寅二於他義2), the second of correlating and explaining's two matters, beginning with manifesting its establishment (卯一明建立) — a bodhisattva who delights in benefiting others, since the first three powers alone address only one's own benefit, requires this fourth, remaining power — the power of embracing others through the four means of embrace — to genuinely accomplish others' welfare.

This opens the nation and the various kings (子三國及王等2), the third of the embrace of the powers' six sections, named by the verse's second phrase "the nation and the rest, and the various kings" (國等及諸王), beginning with marking their establishment (丑一標建立) — ten powers are established by drawing an analogy across ten kinds of worldly figures and stations, from the ruling king down to the renunciant.

This opens the arhat (子四阿羅漢2), the fourth of the embrace of the powers' six sections, named by the verse's third phrase's first half "the arhat" (阿羅漢有學), beginning with general marking (丑一總標) — the arhat's eight powers (weariness toward future existence, weariness toward the desires, the foundations of mindfulness, right effort, the bases of supernormal power, the faculties and powers, the factors of enlightenment, and the path-factors) together confirm that every affliction has been permanently exhausted, manifesting in the complete absence of evil conduct and the sustained cultivation of good.

This opens separately explaining (丑二別釋2), beginning with not committing any evil (寅一不造諸惡2), beginning with through weariness toward future existence (卯一由厭後有) — per the 披尋記, tending toward seclusion means tending away from desire and the various unwholesome dharmas; tending toward renunciation means tending away from the household life's own cramped, oppressive suffering; and tending toward parinirvāṇa means tending toward the sublime realm of nirvāṇa without remainder — this threefold tendency wearies the arhat of future existence entirely, and this very weariness is what forestalls any further evil karma.

This opens through weariness toward the various desires (卯二由厭諸欲), the second — seeing the desires themselves as a live coal, dangerous to grasp no matter how enticing its glow, the arhat wearies of and turns entirely away from them, and this weariness likewise forestalls further evil karma. Reading continues past this point to confirm what follows before further closure is claimed.

This opens cultivating every good (寅二修習諸善2), the second of separately explaining's two matters, beginning with marking (卯一標) — freed of evil conduct through the two powers of weariness (toward future existence and toward the desires), the arhat's remaining six powers actively cultivate every wholesome dharma through six further gateways.

This opens the trainee (子五有學2), the fifth of the embrace of the powers' six sections, named by the verse's third phrase's second half "the trainee" (阿羅漢有學), beginning with setting out what the Buddha taught (丑一出佛說) — the Tathāgata himself draws this distinction, to manifest his own supremacy: trainees accomplish only five powers (faith, diligence, mindfulness, concentration, wisdom), while only the Tathāgata accomplishes the full ten (knowledge of what is possible and impossible, of karmic ripening, of every meditative attainment, of faculties' relative strength, of every kind of resolve, of every kind of disposition, of every path's destination, of past lives, of death and rebirth, and of the exhaustion of every outflow). Per the 披尋記, these five powers, possessing great, overwhelming force, subdue every army of Māra and are able to realize the permanent exhaustion of every outflow — hence the name "power."

This opens manifesting their meaning (丑二顯彼義2), the second of the trainee's two matters, beginning with toward the various trainees (寅一於諸有學) — the trainee's own five powers, cultivated through self-benefiting conduct, lead without interruption to arhatship's own supreme fruit, at which point every kind of self-benefit reaches its complete finality.

This opens toward the various tathāgatas (寅二於諸如來2), the second of manifesting their meaning's two matters, beginning with briefly distinguishing the marks (卯一略辨相2), beginning with accomplishing two kinds of conduct (辰一成就二行) — the Tathāgata, already having attained arhatship's own self-benefit, takes benefiting others as his very own benefit instead, his task only reaching complete fulfillment once every being he can transform has been transformed and he enters nirvāṇa without remainder.

This opens uprightness (子六質直3), the sixth and final of the embrace of the powers' six sections, named by the verse's fourth phrase's first half "uprightness, coming last" (質直最為後), beginning with marking and distinguishing what it relies upon (丑一標簡所依) — a person who genuinely cherishes themselves, free of flattery and deceit, of upright nature, achieves their own benefit (either a fortunate rebirth or present-life nirvāṇa) through four marks, but only within a well-taught dharma and discipline; an outside path's own rules, however elaborate (even something as arbitrary as vowing to imitate a cow's or a dog's conduct), only ever delay and obstruct. Per 攝事分, fascicle 89, flattery is a crooked, unclear, undisclosed, deceptively-practiced mind — outwardly compliant while inwardly biased, never honestly revealing one's true thought — and deceit is deliberately misleading another, harboring one intention while displaying another, closely bound up with wrong livelihood; a genuinely self-cherishing person, needing neither to flatter a teacher nor practice wrong livelihood, delights in practice for its own sake, showing the same face outwardly as they hold inwardly.

This opens separately explaining the four marks (丑二別釋四相3), beginning with questioning (寅一徵).

This opens listing (寅二列), the second of separately explaining the four marks' three matters — hearing the true dharma's right teaching (freeing one from doctrines of no cause or false cause), receiving unmistaken instruction and exhortation in concentration and wisdom together with precepts, applying principled attention and thereby penetrating the dharma through hearing- and thinking-wisdom, and finally, truly realizing the ultimate truth through uncontaminated cultivation-wisdom — these four marks together constitute genuine accomplishment of one's own benefit.

This opens explaining (寅三釋3), the third of separately explaining the four marks' three matters, beginning with expounding the teaching of the true dharma (卯一說正法教) — the true dharma, once heard, becomes the very ground upon which every subsequent confident understanding rests, precisely because it teaches genuine causality, free of both the denial of cause and the misattribution of a false one. Reading continues past this point to confirm what follows before further closure is claimed.

This opens instruction and exhortation (卯二教授教誡), the second of separately explaining the four marks' three matters — the upright practitioner draws near a good teacher and receives unmistaken instruction in concentration and wisdom together with exhortation in precepts, the teaching's own letter and meaning both free of the self-clinging and the four inverted views, this purifying teaching bringing the practitioner to the very confident understanding named in the first mark.

This opens penetrating in accordance with principle and the rest (卯三如理通達等2), the third of separately explaining the four marks' three matters, beginning with general marking (辰一總標) — a self-cherishing practitioner whose continuum is already tamed and capable, entering the inner dharma's own discipline and receiving right proclamation and right awakening, swiftly advances, genuinely penetrating and genuinely realizing what should be — combining the third and fourth marks together.

This opens separately explaining (辰二別釋2), beginning with penetrating in accordance with principle (巳一如理通達) — resting on the four foundations of mindfulness, the practitioner rightly discerns conditioned dharmas as impermanent (what the wise commonly affirm exists or does not), and, toward the unconditioned, recognizes that everything up through the peak of existence still has something higher, while nirvāṇa alone has nothing higher at all. Per the 披尋記, the unconditioned discussed here is specifically the non-analytical cessation — a mere absence due to missing conditions, not the analytical cessation wisdom actively brings about — and even the form and formless realms' own "unmoved" states are only temporarily free of manifest affliction, not permanently severed of its seed, and are therefore still classed as having something higher; nirvāṇa, conjoined with non-discriminating wisdom, alone is truly unsurpassed.

This opens **the embrace of the factors of enlightenment (壬五覺支攝2), the fifth of the factors of enlightenment's nine great topics**, named by the general summary verse's third line's first word "the factors of enlightenment" (覺道支息念) — treating the seven factors of enlightenment (念/擇法/精進/喜/安/定/捨) — beginning with the verse marking and listing (癸一頌標列) — seven matters unfold in the long-form explanation: establishing them, their distinctions, their nourishing food, the gradual sequence in which they arise, the ease they bring about, the abiding proper to them at every stage, and their own cultivation.

This opens their food (子三食2), the third of the embrace of the factors of enlightenment's seven sections, named by the verse's second phrase's first half "their food" (食漸次), beginning with raising what serves as food (丑一舉為食3), beginning with marking (寅一標) — two kinds of unmistaken attention, briefly stated, serve as the very food that nourishes and strengthens the seven factors of enlightenment.

This opens questioning (寅二徵), the second of raising what serves as food's three matters. Reading continues past this point to confirm what follows before further closure is claimed.

This opens the gradual sequence (子四漸次2), the fourth of the embrace of the factors of enlightenment's seven sections, named by the verse's second phrase's second half "the gradual sequence" (食漸次), beginning with marking their establishment (丑一標安立) — missing even one of the seven factors, at any stage of practice, keeps true awakening from ever reaching completion; each factor supports the one that follows, and this supporting relationship is what "gradual sequence" describes.

This opens ease (子五安樂2), the fifth of the embrace of the factors of enlightenment's seven sections, named by the verse's third phrase's first half "ease" (安樂住), beginning with distinguishing abiding (丑一辨安住2), beginning with setting out the causes and conditions (寅一出因緣2), beginning with distinguishing the difference (卯一簡差別2), beginning with raising failure to abide (辰一舉不安住3), beginning with marking (巳一標) — even a monk diligently cultivating the seven factors of enlightenment through skillful means can still be kept from secure, easeful dwelling by four specific causes and conditions.

This opens questioning (巳二徵), the second of raising failure to abide's three matters.

This opens explaining the difficult point (寅二隨難釋2), the second of distinguishing abiding's two matters, beginning with raising the untamed path (卯一舉不調善) — attention applied too forcefully makes diligence excessive, and a sitting that starts balanced but later tips into restlessness or torpor makes the practice uneven from start to finish — both marks of a path not yet genuinely tamed.

This opens the simile of sovereignty (丑二喻自在2), the second of ease's two matters, beginning with general marking (寅一總標) — just as a wheel-turning king's sovereignty over the four continents comes with seven treasures that aid his rule, so too the mind that attains sovereignty over the four noble truths comes into possession of the seven factors of enlightenment as its own true, pure treasure.

This opens separately distinguishing (寅二別辨7), a sevenfold structure matching the seven treasures to the seven factors, beginning with the simile for the factor of mindfulness (卯一喻念覺支) — mindfulness, sustaining both calm-abiding and insight operating together upon the four noble truths, subdues affliction's every supreme enemy, just as the wheel treasure carries the wheel-turning king to all four continents, subduing every rival kingdom in turn.

This opens the simile for the factor of investigating dharmas (卯二喻擇法覺支), the second — investigation of dharmas' own wisdom, vast enough to match its boundless object, penetrating every dharma's own particular and shared characteristics alike, is likened to the six-tusked white elephant treasure, whose vast body carries the king across the entire world in a single day without fatigue, never even wetting its feet as it crosses the water.

This opens the simile for the factor of diligence (卯三喻精進覺支), the third — diligence swiftly carries the practitioner to ultimate truth's own supreme attainment, just as the horse treasure swiftly carries the king wherever he needs to go and back again by evening.

This opens the simile for the factor of joy (卯四喻喜覺支), the fourth — joy delights the mind entirely without fault, just as the woman treasure, virtuous, attentive, and graceful, attends the king with perfect care, sensing and meeting his every need before he must ask.

This opens the simile for the factor of pliancy (卯五喻輕安覺支), the fifth — pliancy renders body and mind luminously clear, capable of penetrating every dharma's own true mark, just as the divine maṇi jewel, flawlessly transparent, faithfully reflects and illuminates whatever comes before it, even lighting an entire city through the night.

This opens the simile for the factor of concentration (卯六喻定覺支), the sixth — concentration accomplishes every matter a practitioner might seek, from insight's own cultivation through supernormal power and the exhaustion of every outflow, just as the treasurer-minister treasure, knowing where every hidden store of wealth lies, ensures the king's realm never lacks for resources.

This opens abiding (子六住2), the sixth of the embrace of the factors of enlightenment's seven sections, named by the verse's third phrase's second half "abiding" (安樂住), beginning with marking the simile (丑一標喻) — just as a king draws a different garment from his chest at each of the day's three divisions, a practitioner draws upon the seven factors of enlightenment across three corresponding divisions of practice.

This opens explaining the marks (丑二釋相3), a threefold structure, beginning with the three times (寅一三時) — the day divides into three four-hour portions (roughly six to ten, ten to two, and two to six), and the night likewise into three corresponding portions.

This opens the three divisions (寅二三分), the second — calm-abiding's own class holds pliancy, concentration, equanimity, and mindfulness; insight's own class holds investigation of dharmas, diligence, joy, and mindfulness; and the class shared by both, practiced together, holds all seven at once.

This opens abiding (寅三安住3), the third of explaining the marks' three matters, beginning with completeness or deficiency of the factors (卯一支具闕) — calm-abiding's own division holds four factors (concentration, pliancy, equanimity, mindfulness), insight's own division likewise holds four (investigation of dharmas, diligence, joy, mindfulness), and the shared division, where calm-abiding and insight operate together, holds all seven at once — per the 瑜伽論記, "both concentration and wisdom together, all seven factors complete." No practitioner ever abides in a single, isolated factor alone; the factors always operate in their proper groupings. Reading continues past this point to confirm what follows before further closure is claimed.

This opens without hatred and the rest (卯二無怨等), the second of abiding's three matters — a practitioner grounded in the seven factors of enlightenment holds no hatred toward outside paths (recognizing their error as mere temporary delusion), enters no rivalry with them, sustains a constant wish to benefit every being, and remains entirely free of affliction's own bondage — four qualities together named without hatred, without enmity, without harm, and without calamity.

This opens cultivation (子七修3), the seventh and final of the embrace of the factors of enlightenment's seven sections, named by the verse's fourth phrase's first half "cultivation" (修居後), beginning with marking and listing the causes and conditions (丑一標列因緣) — twenty-one perceptions, cultivated together with the seven factors of enlightenment, rest on two distinct relationships: conjoined co-occurrence (a noble one's own subsequently-attained wisdom holding all twenty-one perceptions simultaneously in mind, in general contemplation) and immediately successive accompaniment (an ordinary being's own preparatory-stage practice, moving through the perceptions one after another without gaps, in a particular, sequential contemplation). Per the 披尋記, the Śrāvaka Ground, fascicle 28, names ten perceptions countering the ten dharmas opposed to training (impurity, impermanence, impermanence-as-suffering, suffering-as-selfless, food's repulsiveness, the world's unloveliness, light, freedom from desire, cessation, and death); impurity's own perception is further divided, per fascicle 25, into nine sub-perceptions tracing a corpse's decay (discoloration, festering, rupture, bloating, being devoured, blood-smeared, scattered, reduced to bones, and finally empty); and of the remaining nine perceptions, seven (excluding light and death) are gathered under the three concentrations — the wishless aspect's perception (impermanence, impermanence-as-suffering, food's repulsiveness, the world's unloveliness), the empty aspect's perception (suffering-as-selfless), and the signless aspect's perception (freedom from desire and cessation) — yielding, with the ten and the nine-fold division of impurity and the three concentration-perceptions combined, twenty-one perceptions in total.

This opens correlating and explaining the distinctions (丑二配釋差別2), the second of cultivation's three matters, beginning with resting on the meaning of conjoined co-occurrence (寅一據相應義) — the eleven perceptions (impermanence, impermanence-as-suffering, suffering-as-selfless, observing food, the world's unloveliness, exhaustion, severance, freedom from desire, cessation, fault, and death) held together, generally and simultaneously, with the seven factors of enlightenment belong to this first relationship.

This opens resting on the meaning of immediately successive accompaniment (寅二據無間義2), the second of correlating and explaining the distinctions' two matters, beginning with raising impurity and the rest (卯一舉不淨等) — the ten perceptions tracing a corpse's own sequential decay (impurity, discoloration, festering, bloating, rupture, being devoured, blood-smeared, scattered, reduced to bones, and finally empty), each following the last without interruption, belong to this second relationship, its own particular, sequential contemplation.

This opens broadly clarifying the remedies (丑三廣明對治2), the third of cultivation's three matters, beginning with cultivating impermanence and the rest, and impurity and the rest (寅一修無常等及不淨等2), beginning with marking and listing what is remedied (卯一標列所治) — eleven distinct afflictions call for remedy: craving-defilement toward the three times' own formations, laziness, self-view's residual conceit (even once the view itself is severed at stream-entry, its habitual trace persists as innate conceit), craving for flavor, craving toward the world's excellent things, the remaining latent afflictions, craving for gain, craving for continued life, craving for the desires, craving for existence, and, rooted in false discrimination, four kinds of desirous craving toward beautiful color, physical form, fine touch, and being attended upon. The twenty-one perceptions, cultivated conjoined with the seven factors of enlightenment, remedy these eleven afflictions in turn, detailed further, per Master Cháng Bǎi, in the Ground of Cultivation-Accomplished Wisdom, fascicle 20, and the Śrāvaka Ground, fascicle 28's own treatment of the ten dharmas opposed to training and their ten remedying perceptions.

This opens correlating and explaining the cultivated perceptions (卯二配釋修想6), a sixfold structure, beginning with cultivating the wishless aspect's perception (辰一修無願行想) — four perceptions, gathered under the wishless aspect's own perception, remedy four obstructions in turn: impermanence remedies craving-defilement toward the three times' formations; impermanence-as-suffering remedies laziness; food's repulsiveness remedies craving for flavor; and the world's unloveliness remedies craving toward the world's excellent things — each named individually but together classed, per the 披尋記, as the wishless aspect's perception.

This opens cultivating the empty aspect's perception (辰二修空行想), the second — the single obstruction of self-view's residual conceit is remedied by the perception of suffering as selfless, reflecting that the five aggregates are utterly without mastery or self-rule, purely conditioned dharmas — this perception classed as the empty aspect's own.

This opens cultivating the signless aspect's perception (辰三修無相行想), the third — the remaining latent afflictions, beyond those already addressed, are remedied by observing the sublime, still merit of three realms (severance, the realm where the path of seeing's own afflictions are severed, corresponding to stream-entry; freedom from desire, the realm where the path of cultivation's own afflictions are severed, corresponding to the non-returner; and cessation, the realm of nirvāṇa with remainder, corresponding to the arhat) — cultivated through the perceptions of severance, freedom from desire, and cessation, classed together as the signless aspect's own perception, since only non-discriminating wisdom conjoined with the signless can sever affliction all the way through these three stages.

This opens cultivating the perception of fault among the various desires (辰四於諸欲中修過患想), the fourth — the wish to seek gain and craving toward the sense-desires, both belonging to craving for the objects one clings to, are remedied by contemplating the manifold faults inherent in gain, offerings, and the desires themselves.

This opens cultivating the perception of death (辰五修習死想), the fifth — the wish to prolong this life or a future one, and craving for existence across the three realms, both belonging to craving for oneself, are remedied by sustained contemplation of death.

This opens cultivating impurity and the rest (辰六修不淨等想2), the sixth and final of correlating and explaining the cultivated perceptions' matters, beginning with setting out the distinction (巳一出差別) — the fourfold craving born of false discrimination (for beautiful color, physical form, fine touch, and being attended upon) is remedied by the nine-part sequence of impurity's own perception, from a corpse's first discoloration through to its final reduction to emptiness. Reading continues past this point to confirm what follows before further closure is claimed.

This opens manifesting what is embraced (巳二明所攝2), the second of cultivating impurity and the rest's two matters, beginning with briefly marking (午一略標) — the nine sequential perceptions tracing a corpse's decay (discoloration, festering, rupture, bloating, being devoured, blood-smeared, scattered, reduced to bones, and finally empty) are all, together, embraced by the single perception of impurity.

This opens **the embrace of the path-factors (壬六道支攝2), the sixth of the factors of enlightenment's nine great topics**, named by the general summary verse's third line's second half "the path-factors" (覺道支息念) — treating the eightfold noble path — beginning with the verse marking and listing (癸一頌標列) — four matters unfold in the long-form explanation: the inward and outward powers that give rise to the path, purity's own distinctions among trainee, adept, and mundane or supramundane practice, the alternate approach naming the noble and the deviant path-factors' own distinct terms, and, finally, the true renunciant and true brāhmaṇa the eightfold path alone establishes.

This opens the long-form explanation (癸二長行釋4), a fourfold structure matching the verse's four matters, beginning with the inward and outward powers (子一內外力2), named by the verse's first phrase's second half "the inward and outward powers" (初內外力), beginning with marking and listing the most supreme (丑一標列最勝) — among every power, inward or outward, that could give rise to the eightfold noble path, two stand supreme above all the rest: a good spiritual friend, outwardly, and right reflection, inwardly.

This opens explaining the distinctions in sequence (丑二隨釋差別2), the second of the inward and outward powers' two matters, beginning with explaining the name "the remaining" (寅一釋名所餘) — beyond the good spiritual friend, the remaining outward power means freedom from the three obstructions (karmic, afflictive, and karmic-ripening), sustained by merit cultivated in former lives, ensuring adequate clothing, food, medicine, and other requisites, and freedom from illness-producing karma. Beyond right reflection, the remaining inward power means the other limbs of severance — precepts, sense-restraint, moderation in eating, wakeful yoga, right knowledge while abiding, delight in seclusion, purification of the hindrances, and reliance on samādhi — per the 披尋記, all such factors, while genuinely necessary, remain secondary to right reflection's own supreme place among the inward powers.

This opens purity's distinctions (子二清淨差別3), the second of the long-form explanation's four matters, beginning with bringing forth the alternative names (丑一出異名4), beginning with purified (寅一清淨) — those at the trainee stage, from the first fruit up to the path toward the fourth, by much cultivation of the eightfold path gain uncontaminated merit and sever the afflictions of craving and view, up to a portion of the innate afflictions. Because uncontaminated wisdom breaks through ignorance, this is called purified. Master Cháng Bǎi cites 攝事分, fascicle 86: relying on that pure path of practice and cultivating it much, the trainee's dharmas break through the shell of ignorance and move toward the stage beyond training.

This covers bright white (寅二鮮白) — for the arhat, the noble one at the stage beyond training, the noble path is already completely cultivated, and the continuum has gained purity through liberation. Master Cháng Bǎi cites the Explanation of the Different Aspects (攝異門分), fascicle 83: bright white means that the continuum is liberated.

This covers without dust-spot (寅三無有塵點) — in the worldly, the practitioner stays far from the many mistaken practices drawn out by the wrong knowledge and wrong views that follow the outsiders and take a self as their root.

With this, free of secondary afflictions (寅四離隨煩惱) closes entirely, closing bringing forth the alternative names (丑一出異名4: 清淨/鮮白/無有塵點/離隨煩惱) entirely — the dust-spots are the evil wrong practices that arise from following the outsiders' views. Master Cháng Bǎi explains that, being without wrong view and wrong practice, one no longer creates the karma that brings a result in the next life, and he takes this as the realm of the arhat.

This opens clarifying what embraces them (丑二明所攝2), the second of purity's distinctions, beginning with marking and listing (寅一標列) — the worldly is the place of beings still bound by the three contaminants and the four graspings; such practitioners, following worldly right view and cultivating precepts, concentration, and wisdom as wholesome dharmas, can go to the fortunate destinies, and they belong to the stages of accumulation and of preparatory practice, with a right view of cause and effect but no fruit yet realized. The transcendent is the practice of the eightfold path that gradually gains pure liberation and ends the suffering of the three realms, from entry into the first fruit up to arhatship.

With this, explaining in sequence (寅二隨釋) closes entirely, closing clarifying what embraces them (丑二明所攝2: 標列/隨釋) entirely. The three contaminants are the contaminants of desire, of existence, and of ignorance; the four graspings are the grasping of desires, of views, of precepts and vows, and of self-assertion. Master Cháng Bǎi explains that the seeds of these follow and bind within the ālaya consciousness, so that beings cannot end the suffering result of birth and death; yet if the discriminating mind accords with wholesome dharmas, cultivating the five precepts and the ten wholesome deeds, they will be born in the fortunate destinies of humans and gods.

One who accomplishes the transcendent eightfold path differs from this, severing the seeds of the three contaminants and the four graspings, not returning to the world for birth and death, and having already ended every suffering result of birth and death.

With this, pointing back to the earlier marks (丑三指前相) closes entirely, closing purity's distinctions (子二清淨差別3: 出異名/明所攝/指前相) entirely. Master Cháng Bǎi locates the detail in the Śrāvaka Ground, fascicle 29, and the Explanation of the Different Aspects, fascicle 83. The seven requisites of concentration (七種定具) are the seven path-factors other than right concentration, per the Yogācārabhūmi Commentary (瑜伽論記).

Per the 披尋記, the Ground of Concentrated Cultivation, fascicle 12, speaks of noble right samādhi with its causes and requisites: five path-factors, right view, right reflection, right speech, right action, and right livelihood, are its causes, by the meaning of leading the way in sequence; three, right view, right effort, and right mindfulness, are its requisites, by the meaning of assisting samādhi. The Blessed One speaks of the first seven path-factors together as its causes and requisites, and so here they are called in general the requisites of concentration. Master Cháng Bǎi adds that the five are distant causes and the three are near conditions.

The companion sūtras are nos. 1 to 21 of the Path Section (聖道分相應) in the 雜中. As the sun's first light comes before the sun, right view comes before the rest of the path; with ignorance going before, the eight wrong path-factors arise, and with illumination going before, the eight right ones. No. 14 gives the difference between the trainee's eightfold path and that of one beyond training, matching this section's purified and bright white, and no. 15 says the same in the terms true person (正士), meaning a trainee, and great person (大士), meaning one beyond training.

This opens the alternate approach (子三異門2), the third of the long-form explanation's four matters, named by the verse's third phrase "the alternate approach, the renunciant" (異門沙門), which explains the eightfold noble path from different angles, beginning with the embrace of the noble path-factors (丑一聖道支攝6), beginning with called dharma (寅一名法) — the path-factors enter the principle of the noble ones, the realized principle that there is only dharma, with no person and no self.

This covers called discipline (寅二名毗奈耶) — the eightfold path accords with subduing and extinguishing every affliction of craving and view. Master Cháng Bǎi explains that vinaya (毗奈耶) means subduing, is rendered as precept, and is also called extinguishing.

This covers called noble (寅三名聖) — the noble path severs all evil, unwholesome dharmas and stays far from foolishness and lack of wisdom, and it is the right path that all noble ones and worthy ones together follow and train in.

This covers called wholesome (寅四名善) — Master Cháng Bǎi takes this of the worldly noble path, which moves toward the fortunate destinies of humans and gods and brings about a desirable result.

This covers called what should be cultivated (寅五名應修) — Master Cháng Bǎi takes this of the transcendent noble path, which extinguishes affliction and birth and death and moves toward nirvāṇa.

With this, called excellent (寅六名善哉) closes entirely, closing the embrace of the noble path-factors (丑一聖道支攝6: 名法/名毗奈耶/名聖/名善/名應修/名善哉) entirely — the wise together commend and praise the noble path.

This opens the embrace of the wrong path-factors (丑二邪道支攝2), the second of the alternate approach, beginning with marking the opposite (寅一標相違) — what runs contrary to the eightfold noble path is the eight wrong path-factors headed by wrong view, with their own distinct names and marks.

This opens explaining the distinctions (寅二釋差別5), beginning with called dark (卯一名黑) — the wrong path causes one to fall within the class that is without wisdom and does not rightly know the facts. Master Cháng Bǎi cites the Explanation of the Different Aspects, fascicle 84: ignorance is lack of skill in the matters to be known, and darkness is not rightly knowing real matters.

This covers called without benefit (卯二名無義) — the wrong path draws one toward the three unfortunate destinies of the hells, hungry ghosts, and animals, where there is only suffering and no pleasure, and it is called without benefit because it draws out suffering.

This covers called inferior (卯三名下劣) — by nature the wrong path is not wholesome, and it gives rise to shamelessness, lack of conscience, and the unwholesome roots such as craving.

This covers called blameworthy (卯四名有罪) — by nature the wrong path is defiled, and within this present life it gives rise to all kinds of fear and to hatred.

With this, called what should be kept far from (卯五名應遠離) closes entirely, closing explaining the distinctions (寅二釋差別5: 名黑/名無義/名下劣/名有罪/名應遠離) entirely, closing the embrace of the wrong path-factors (丑二邪道支攝2: 標相違/釋差別) entirely, closing the alternate approach (子三異門2: 聖道支攝/邪道支攝) entirely.

Master Cháng Bǎi gives the companion sūtras as nos. 52 to 62 of the Path Section in the 雜中. Those eleven sūtras explain the eleven names set out here: dharma, discipline, noble, wholesome, what should be cultivated, and excellent for the noble path-factors; and dark, without benefit, inferior, blameworthy, and what should be kept far from for the wrong path-factors. The first of them teaches that the eight right path-factors are dharma and the eight wrong ones are not dharma.

This opens the renunciant and the brāhmaṇa (子四沙門婆羅門2), the fourth of the long-form explanation's four matters, named by the verse's third and fourth phrases, beginning with citing the renunciant (丑一舉沙門2), beginning with briefly showing the distinctions (寅一略顯差別3), beginning with bringing forth the establishment (卯一出安立2), beginning with the meaning of a renunciant (辰一沙門義). Master Cháng Bǎi takes the key to be the phrase "all renunciants in the foremost meaning," for two reasons. First, it excludes outsider renunciants, since the word renunciant, a general term for those gone forth, can cover both inner and outer paths. Second, it does not contradict the companion sūtra, no. 98 of the Path Section in the 雜中, which distinguishes the renunciant's dharma, the eight noble path-factors, from the meaning of a renunciant, the permanent exhaustion of craving, aversion, delusion, and every affliction.

Meaning (義) here is principle or realm, and can also be the benefit gained by the noble path. Going forth, the renunciant trains in the eightfold path and by it moves toward the foremost meaning; of renunciants in the foremost meaning, it can further be said that they have already realized the uncontaminated eight noble path-factors, which is spoken of from the side of severance and of the fruit. Among such renunciants there are degrees from the first fruit to the fourth, and for this reason the text says "all."

With this, the nature of a renunciant (辰二沙門性) closes entirely, closing bringing forth the establishment (卯一出安立2: 沙門義/沙門性) entirely. Per the 披尋記, this meaning is the wish to realize the meaning of the renunciant's fruit. Master Cháng Bǎi explains that one comes to the Buddha's dharma and discipline to go forth and practice for that purpose; though not yet having personally realized the foremost meaning, one shaves head and beard, stops evil, tames body and mind, and diligently practices the wholesome, and so is provisionally said to go forth and take on the nature of a renunciant.

This covers distinguishing superior and inferior (卯二辨勝劣) — one who accomplishes the meaning of a renunciant has no fault and does not ruin the merit of the noble path, and so is called a renunciant in the foremost meaning. One who has gone forth but has not realized the noble path is provisionally established as a renunciant, and is only that in name.

This opens clarifying the ultimate meaning (卯三明勝義2), the third of briefly showing the distinctions, beginning with marking the obtaining of the name (辰一標得名) — those who have accomplished the noble path bear the name renunciant in the ultimate meaning (勝義沙門).

This opens showing permanent severance (辰二顯永斷2), beginning with the general marking (巳一總標) — practitioners pursue the four fruits of a renunciant and finally sever craving, aversion, delusion, and the other afflictions, and for this reason the fruit too can be called the meaning of a renunciant. Master Cháng Bǎi concludes that the noble path and its fruit both belong to the realm of the renunciant, and both can be called the meaning of a renunciant.

With this, separately expanding (巳二別廣) closes entirely, closing showing permanent severance (辰二顯永斷2: 總標/別廣) entirely, closing clarifying the ultimate meaning (卯三明勝義2: 標得名/顯永斷) entirely, closing briefly showing the distinctions (寅一略顯差別3: 出安立/辨勝劣/明勝義) entirely.

Per the 披尋記, not distinguishing those approaching from those abiding in a fruit is called the establishment by general mark, without distinction. One who moves along the path toward a fruit is called one approaching, and by this four kinds of persons are established; these should be known as having something to do. One who has attained a fruit of a renunciant is called one abiding in a fruit, and by the fruit of the path four kinds of persons are established; these should be known as having nothing to do. This is the second, the establishment by distinction. Master Cháng Bǎi adds that nothing to do is said relative to those approaching.

With this, concluding by embracing all of it (寅二結攝一切) closes entirely, closing citing the renunciant (丑一舉沙門2: 略顯差別/結攝一切) entirely. The nature of a renunciant is that of one who goes forth seeking the noble path, knowing that going forth means severing affliction. Being a renunciant refers to the kinds of those gone forth, which Master Cháng Bǎi takes from the Śrāvaka Ground, fascicle 29: the renunciant of superior attainment (勝道沙門), the well-gone who sever craving, aversion, and delusion; the renunciant who teaches the path (說道沙門); the renunciant who lives by the path (活道沙門), who diligently practices the wholesome and is able to nourish the life of wisdom; and the renunciant who corrupts the path (壞道沙門), who practices wrongly and defiles the noble path.

The meaning of a renunciant can be taken in two ways: the uncontaminated eight noble path-factors, or the fruit of a renunciant, the latter established either without distinction or by distinction as in the previous section. The fruit of a renunciant is the first through the fourth fruit.

With this, extending the case to the brāhmaṇa (丑二例婆羅門) closes entirely, closing the renunciant and the brāhmaṇa (子四沙門婆羅門2: 舉沙門/例婆羅門) entirely, closing the long-form explanation (癸二長行釋4: 內外力/清淨差別/異門/沙門婆羅門) entirely, closing the embrace of the path-factors (壬六道支攝2: 頌標列/長行釋), the sixth of the factors of enlightenment's nine great topics, entirely. Master Cháng Bǎi explains that the brāhmaṇa, the highest caste in India, is here another name for the renunciant, and one who accomplishes the foremost truth can be called a brāhmaṇa in the ultimate meaning.

By the arrangement of the 雜中, the companion sūtras are nos. 76 to 114 of the Path Section. Those turned toward wrongness go against the dharma, and their thought, wish, vow, and action all follow wrong view; those turned toward rightness delight in the dharma. No. 78 adds the simile of bitter seeds and sweet seeds: however earth, water, fire, and wind nourish them, each yields the taste of its own seed. No. 82 teaches two kinds of right view: the worldly, contaminated, with grasping, turned toward the fortunate destinies; and the noble, transcendent, and uncontaminated, which reflects on the four noble truths and turns back against the stream of birth and death. Nos. 83 to 89 apply the same to the remaining path-factors, right intention (正志) through right concentration.

Nos. 90 and 91 set out the wrong and the wrong path, the right and the right path, and can be matched to the embrace of the noble and wrong path-factors. Nos. 97 to 102 distinguish the renunciant's dharma, the eight noble path-factors; the renunciant, the one accomplishing them; the meaning of a renunciant, the permanent severance of craving, aversion, delusion, and every affliction; and the fruit of a renunciant, from stream-entry to arhatship. Nos. 103 to 108 say the same of the brāhmaṇa, and nos. 109 to 114 of the holy life, matching this section.

This opens the embrace of mindfulness of breathing (壬七息念攝2), the seventh of the factors of enlightenment's nine great topics, named by the general summary verse's third line "mindfulness of breathing" (覺道支息念), which explains the method of cultivating the in-breath and out-breath, beginning with the verse marking and listing (癸一頌標列).

With this, the verse marking and listing (癸一頌標列) closes entirely — eight matters unfold in the long-form explanation. First, obstructions, secondary afflictions, and investigation and the rest: what obstructs the cultivation of the in-breath and out-breath, and the afflictions born of following investigation and reflection. Second, result: what the cultivation gains. Third, desire: the wholesome desire for it. Fourth, the subtle: the subtlety of mindfulness of breathing and the rest. Fifth, bodily weariness: that it keeps the body from weariness, up to abiding in ease. Sixth, the trainee's abiding: the difference between the trainee and the Tathāgata in severing the five hindrances. Seventh, attention: the difference between principled and unprincipled attention. Eighth, wisdom and non-grasping: that the practice realizes the wisdom of no-self and no longer grasps a self.

This opens the long-form explanation (癸二長行釋8), an eightfold structure matching the verse's eight matters, beginning with obstructions, secondary afflictions, investigation and the rest (子一障隨惑尋等3), beginning with pointing to the marks of cultivation (丑一指修相). Per the 披尋記, the Śrāvaka Ground says: what are the sixteen excellent practices (十六勝行)? They begin, in mindfulness of the in-breath, with "I now am able to train in mindfulness of the in-breath," and so on at length. Master Cháng Bǎi locates this in fascicle 27: the foundations of body, feeling, mind, and dharmas each have four practices, sixteen in all, and they can be matched to no. 3 of the Mindfulness of Breathing Section (安那般那念相應) in the 雜中.

This opens bringing forth the obstructing dharmas (丑二出障法3), beginning with marking (寅一標) — five dharmas can appear that obstruct this cultivation.

This covers listing (寅二列). The mind clings to outer conditions, such as forms, sounds, smells, tastes, touches, men and women. The breath does not flow smoothly. Restlessness, per Master Cháng Bǎi, is recalling the pleasant things of past and future, and regret is remorse over what one has already done, whether wholesome or evil. Torpor and sleepiness come from eating too much or eating what is not suitable, or from fatigue. Living mixed together with monastics and laypeople of different outlook keeps one from seclusion and quiet.

With this, concluding (寅三結) closes entirely, closing bringing forth the obstructing dharmas (丑二出障法3: 標/列/結) entirely. Master Cháng Bǎi explains that for one seeking concentration these five are obstructions in every way, and for one who has attained it, if concentration is lost because of them, they are an obstruction redoubled.

This opens distinguishing the remedies (丑三辨對治2), beginning with the class of calm-abiding (寅一於奢摩他品) — calm-abiding is the method of recollecting one object again and again. When secondary afflictions defile the mind during this practice, body and mind grow dim, the object is not clear, and the mind is feeble and without capacity. Only by rightly cultivating this mindfulness until body and mind reach pliancy does the gross heaviness conjoined with torpor and feebleness depart.

This opens the class of insight (寅二於毗鉢舍那品2), beginning with bringing forth what is remedied (卯一出所治). Per the 披尋記, the words "such as" in "improper investigation and reflection, such as that of desire" take in investigation and reflection of aversion and of harm. Master Cháng Bǎi reckons eight kinds of improper thought in all, adding those concerned with one's land, one's kin, not dying, family standing, and contempt for others. Investigation and reflection on the side of ignorance, he explains, do not understand impermanence, suffering, emptiness, and no-self, and grasp a self and what is real.

This opens clarifying what remedies (卯二明能治2), beginning with causing stillness (辰一令靜息) — the eight kinds of false thought become quiet and do not arise in active manifestation.

With this, causing completion (辰二令圓滿) closes entirely, closing clarifying what remedies (卯二明能治2: 令靜息/令圓滿) entirely, closing the class of insight (寅二於毗鉢舍那品2: 出所治/明能治) entirely, closing distinguishing the remedies (丑三辨對治2: 於奢摩他品/於毗鉢舍那品) entirely, closing obstructions, secondary afflictions, investigation and the rest (子一障隨惑尋等3: 指修相/出障法/辨對治), the first of the long-form explanation's eight matters, entirely. Master Cháng Bǎi explains that the side of illumination (明分) refers especially to the light of the dharma, the wisdom conjoined with the real meaning of the emptiness of self; much cultivation of this contemplation brings the perception to completion, up to severing the seeds of ignorance.

A companion sūtra gives five preparatory practices that benefit mindfulness of the breath: abiding in pure precepts, having few desires and few affairs, moderation in food, not clinging to sleep in the first and last watches of the night, and staying in quiet places. Another teaches that this mindfulness brings stillness of body and stillness of mind, and that the practitioner comes to the completion of the perception conjoined with principled attention, up to the fourth fruit.

A third, which sets out the practice in full, has the monk beg with senses guarded, then sit upright in the forest, under a tree, or in the open with mindfulness held on the object, sever craving for worldly objects, leave behind the five hindrances, which weaken wisdom, and take up the sixteen excellent practices. Master Cháng Bǎi explains each practice against the Śrāvaka Ground, fascicle 27: knowing the breath as long and short; the breath pervading the body; removing the bodily formation; experiencing joy; experiencing bliss; experiencing the mental formation; removing the mental formation; experiencing the mind; gladdening the mind; restraining the mind; liberating the mind; and contemplating impermanence, severance, freedom from desire, and cessation.

This opens result (子二果2), the second of the long-form explanation's eight matters, named by the verse's second phrase "result, desire, the subtle, bodily weariness" (果欲細身勞), beginning with keeping equipoise free of gaps and lacks (丑一能令等持無有間闕). Master Cháng Bǎi recalls fascicle 27: this object is the remedy for those whose practice is full of discursive thought. Equipoise is the even holding of the mind, each thought level with the last and continuing unbroken, which is called without interval; investigation and reflection make gaps and lacks in it.

Thoughts taking the past, the future, and the present five aggregates as object are thus diminished, stopped, and quieted by this practice, and the practitioner quickly gains worldly concentration, the preliminary stage, up to the third dhyāna.

This opens severing the six fetters and gaining the fruit-benefits (丑二能斷六結得諸果利3), beginning with marking the sūtras' words (寅一標經說) — relying on this mindfulness to attain concentration, and within concentration cultivating insight into impermanence, suffering, emptiness, no-self, and the four noble truths, one permanently severs six kinds of affliction. Master Cháng Bǎi sums up the two results of this practice: equipoise without gaps or lacks, and the benefits of the noble fruits from the first fruit up to arhatship.

This covers explaining the six fetters (寅二釋六結). The fetters according with the lower portion belong to the desire realm: the view of a real body, the grasping of precepts and vows, doubt, craving, and aversion. Those according with the upper portion belong to the form and formless realms: craving for form, craving for the formless, restlessness, conceit, and ignorance. Severed by the path of seeing are the 112 afflictions of view, the discriminated view of self; severed by the path of cultivation are the sixteen innate afflictions, whose complete severance realizes arhatship.

The two states, per the Yogācārabhūmi Commentary (瑜伽論記) as Master Cháng Bǎi follows it here, concern the non-returner before nirvāṇa: all affliction severed in the intermediate existence is called arising, and all affliction severed after taking birth is called being born.

With this, correlating the establishment (寅三配建立) closes entirely, closing severing the six fetters and gaining the fruit-benefits (丑二能斷六結得諸果利3: 標經說/釋六結/配建立) entirely, closing result (子二果2: 能令等持無有間闕/能斷六結得諸果利) entirely. Per the 披尋記, permanently severing the lower and upper fetters establishes two fruits, the non-returner and the arhat. Permanently severing the two fetters of seeing and cultivation establishes four fruits, from stream-entry to arhat. Permanently severing the two fetters of the states of arising and being born establishes seven fruits: stream-entry, once-return, and the five kinds of non-returner, those attaining final nirvāṇa in the intermediate existence (中般涅槃), on being born (生般涅槃), without effort (無行般涅槃), with effort (有行般涅槃), and those going upstream (上流般涅槃), as distinguished in the Śrāvaka Ground, fascicle 26.

Master Cháng Bǎi notes that the 披尋記 differs here from the Yogācārabhūmi Commentary (瑜伽論記), which counts the seven as the three kinds of attainment in the intermediate existence, swift, not swift, and long-delayed, together with the remaining four kinds of non-returner. The Śrāvaka Ground compares the three to a spark that goes out as soon as it appears, one that goes out while flying up from the struck iron, and one that goes out as it falls, before touching the ground.

The companion sūtras are nos. 4 to 11 of the Mindfulness of Breathing Section in the 雜中. No. 4 teaches that this mindfulness severs thoughts and false discriminations, leaving equipoise without gaps. Nos. 5 to 11 replace this with not being shaken, great fruit, great benefit, the ultimate nectar, which is nirvāṇa, two fruits, four fruits, and seven fruits, respectively.

This opens desire (子三欲2), the third of the long-form explanation's eight matters, named by the verse's second phrase, the wholesome desire for this practice, beginning with marking and listing the two kinds (丑一標列二種) — cultivating worldly concentration on the basis of the in-breath and out-breath is called surpassable; cultivating the transcendent noble path on that basis is called unsurpassed.

This opens explaining the distinctions in sequence (丑二隨釋差別2), beginning with the surpassable (寅一有上2), beginning with bringing forth the contemplation (卯一出觀察) — this practitioner, having right mindfulness of impermanence, cultivates diligently. Life is impermanent and so is the breath, yet the life-faculty remains from one breath to the next. Master Cháng Bǎi explains that one who reflects on this often will be diligent, because when a breath does not come, this life is over.

With this, clarifying the cultivation (卯二明修習) closes entirely, closing the surpassable (寅一有上2: 出觀察/明修習) entirely — from the depths of the mind the practitioner turns away from the objects of past, present, and future, and by this mindfulness restrains the craving and aversion that arise toward forms, sounds, smells, tastes, and touches, so that they do not become active. Relying on this, one can gain worldly concentration, from the first dhyāna to the third.

With this, the unsurpassed (寅二無上) closes entirely, closing explaining the distinctions in sequence (丑二隨釋差別2: 有上/無上) entirely, closing desire (子三欲2: 標列二種/隨釋差別) entirely — the sixteen excellent practices can realize the first fruit and finally bring the fourth fruit to complete accomplishment.

In one companion sūtra, the monk Ariṣṭa (阿梨瑟吒) tells the Buddha that he has no longing for past aggregates, no delight in future formations, and no attachment to present ones, and that he has subdued perceptions of craving and aversion. The Buddha goes on to teach that true mindfulness of the breath observes the arising and ceasing of the breath in walking, standing, sitting, and lying down, which is the sixteen-fold practice. In another, the Buddha points out to the monks the monk Kapphiṇa (罽賓那, also 摩訶劫賓那), sitting upright in the Andha Forest (安陀林), mind and body straight, intent on the sixteen practices, and urges them to learn from his wholesome desire: one so trained until it is thoroughly familiar attains it at will, without added effort.

This opens the subtle (子四細3), the fourth of the long-form explanation's eight matters, named by the verse's second phrase, beginning with called subtle abiding (丑一名微細住) — wind is a kind of form, called wind-form, and in this mindfulness the mind, without affliction, takes that subtle form as its object.

Master Cháng Bǎi cites Great Master Zhìyǐ (智者大師) in the 釋禪波羅蜜, who names four marks of breath: wind, panting, air, and breath proper. The first has sound in the nose; the second is silent but blocked; the third is neither, but not fine; the fourth is soundless, unblocked, unhurried, and continuous, and it alone is the well-regulated breath, most suited to seated meditation.

This covers called not flowing out and scattering (丑二名不流散) — while rightly cultivating, the mind is cut off from all confused thoughts of desire, aversion, and harm, and does not reach out to the objects of the five desires.

With this, called unsubduable (丑三名不可伏) closes entirely, closing the subtle (子四細3: 名微細住/名不流散/名不可伏) entirely — when the mind is quiet and pure, one feels the subtle ease and pleasure of pliancy throughout body and mind, and Master Cháng Bǎi says this comes about naturally.

In the companion sūtra, the Buddha spends two months in seated meditation, seen only by the monk bringing food and at the half-monthly recitation. On emerging he tells the monks that if outsiders ask how the renunciant Gautama sat during those two months, they should say he sat in mindfulness of the breath, the sixteen excellent practices. Having known these, he reflected that this was still a coarse abiding in thought, and he stilled it and abode in a subtler one. Three devas came after midnight: the first said the renunciant Gautama had entered concentration; the second, that he had gone further into the brahmā abiding or the deva abiding; the third, that he had entered the noble abiding.

Master Cháng Bǎi glosses the terms. The noble abiding (聖住) is the three samādhis of emptiness, signlessness, and wishlessness, or the concentration of cessation; the deva abiding (天住) is the four dhyānas and four formless attainments; the brahmā abiding (梵住) is the four immeasurable minds. The trainee's abiding, the abiding of one beyond training, and the Tathāgata's abiding are also named. Breath grows finer as the mind grows quieter, and by this practice one can abide in all of these.

This opens bodily weariness (子五身勞5), the fifth of the long-form explanation's eight matters, named by the verse's second phrase, which gives five merits of this practice, beginning with keeping the body from weariness (丑一令身無勞) — it dispels the laziness, torpor, sleepiness, and other secondary afflictions of the class of calm-abiding.

This covers keeping the eye from weariness (丑二令眼無勞) — Master Cháng Bǎi explains that this eye is not the eye of flesh but the wisdom eye, the mind, which does not tire once the restlessness, regret, and other secondary afflictions of the class of insight are dispelled. When calm-abiding is accomplished the body does not tire, and when insight is accomplished the mind does not tire.

This covers called continuous observation (丑三名隨觀察) — one follows and observes that nirvāṇa alone permanently severs all suffering and attains the bliss of the ultimate meaning. Master Cháng Bǎi cites the Grounds with Investigation and Reflection and the Rest, fascicle 4: in the uncontaminated realm all gross heaviness and suffering are permanently severed, and so this alone is the bliss of the ultimate meaning, the rest being suffering. Ordinary people, not understanding nirvāṇa, fear it; the noble ones observe this bliss and do not.

This covers called the bliss of experiencing (丑四名領受樂) — by worldly practice, one experiences in the third dhyāna the sublime bliss apart from joy, the most excellent pleasure within the three realms.

With this, called abiding in ease (丑五名安樂住) closes entirely, closing bodily weariness (子五身勞5: 令身無勞/令眼無勞/名隨觀察/名領受樂/名安樂住) entirely — realizing the transcendent noble path, one has severed the seeds of craving, aversion, and delusion and so abides undefiled; having severed the grasping of a self, the mind is without fear.

One companion sūtra teaches that much cultivation of this mindfulness brings the body no weariness and the eye no trouble, that one abides observing nirvāṇa, experiences the bliss of the third dhyāna, and abides undefiled and fearless, gaining great fruit and great benefit; whoever seeks the first dhyāna and those above it, the first three fruits, or the supernormal powers should rely on it. Another teaches that the Buddhas of the three times, like the monks at present, cultivate this mindfulness to sever thoughts. There the elder monks gather the young monks under their guidance, and the Buddha is pleased; those with attainments who seek further should cultivate these sixteen practices.

This opens the trainee's abiding (子六學住2), the sixth of the long-form explanation's eight matters, named by the verse's third phrase "the trainee's abiding and attention" (學住及作意), beginning with abiding without difference (丑一住無差別) — the most inferior here is one without the concentration of cessation, who may have relied on the preliminary stage of concentration to reach arhatship liberated by wisdom. Such a person's thought is based on liberation from birth and death, since neither will revolve in it again.

This opens abiding with difference (丑二住有差別2), beginning with raising the thought (寅一舉作念) — the Buddha, with his inconceivable concentrations, abides apart from all the hindrances; those who train in the worldly and transcendent paths abide with the hindrances suppressed and severed. The question is whether the two are alike or not.

This opens showing the right meaning (寅二顯正義2), beginning with marking the difference (卯一標差別).

This opens explaining their marks (卯二釋彼相2), beginning with the trainee (辰一有學). Master Cháng Bǎi explains that trainees can suppress the five hindrances and abide apart from them, their pure mind then being the same as the Tathāgata's; but the seeds of the innate afflictions are not yet severed, so with conditions the hindrances return, breaking the continuity of pure mind, and they must apply principled attention and exert themselves each time.

With this, the Tathāgata (辰二如來) closes entirely, closing explaining their marks (卯二釋彼相2: 有學/如來) entirely, closing showing the right meaning (寅二顯正義2: 標差別/釋彼相) entirely, closing abiding with difference (丑二住有差別2: 舉作念/顯正義) entirely, closing the trainee's abiding (子六學住2: 住無差別/住有差別) entirely — the Buddha's seeds of the five hindrances are finally ended and their habitual residue as well, and he abides apart from them spontaneously; the trainees' seeds remain, and they must make effort. Master Cháng Bǎi adds that even an arhat, though liberated from the afflictions of craving and view, retains habitual residue, while the Buddha has neither.

In the companion sūtra, Mahānāma (摩訶男) asks the Venerable Jiāmó (迦磨) whether the trainee's abiding and the Tathāgata's abiding are the same in severing the five hindrances. He answers that the trainee severs their active manifestation and abides much of the time free of them, while the Buddha has extinguished their seeds, like a palmyra palm with its crown cut off, which does not grow now and will not grow again; the two are not the same.

This opens attention (子七作意2), the seventh of the long-form explanation's eight matters, named by the verse's third phrase, beginning with bringing forth the basis (丑一出依止2), beginning with being able to know (寅一能了知). Master Cháng Bǎi reads this as follows: in cultivating the in-breath and out-breath the practitioner takes right mindfulness as the basis, and in cultivating the foundations of body, feeling, mind, and dharmas takes principled attention as the basis. Whichever kind of attention arises, it is truly known for what it is.

With this, in order to sever permanently (寅二為永斷) closes entirely, closing bringing forth the basis (丑一出依止2: 能了知/為永斷) entirely. Master Cháng Bǎi explains that self and others are only the gathering of form, feeling, perception, formations, and consciousness, with no self or being in them, and a self and beings are merely designated upon the aggregates. Thoughts of harm and the like toward oneself and toward beings dear or not dear, resting on what is only designated, are unprincipled attention; reflecting on the true principles the Buddha taught, that the five aggregates are impermanent, suffering, empty, without self, and dependently arisen, is principled.

This opens raising the simile (丑二舉譬喻2), beginning with unprincipled attention (寅一非理作意) — in cultivating the four foundations, the body, feeling, mind, and dharmas are like the four great roads of east, south, west, and north. Unprincipled attention is like a mound of dust, neither stable nor true, and it confuses the practitioner's mind on the path.

With this, principled attention (寅二如理作意) closes entirely, closing raising the simile (丑二舉譬喻2: 非理作意/如理作意) entirely, closing attention (子七作意2: 出依止/舉譬喻) entirely. Master Cháng Bǎi applies the simile: observing the body as impure, feeling as suffering, mind as impermanent, and dharmas as without self, principled attention scatters the mound as carriages would, and body, feeling, mind, and dharmas become wholly pure in their continuum.

In the companion sūtra, the Buddha tells the monks that, as carriages coming from the four directions trample and break up a mound of earth at a crossroads, so one who rightly observes the four foundations, knowing truly and reflecting well within, extinguishes and casts off the craving and distress of unprincipled attention. This is called a monk's diligent practice of the four foundations of mindfulness.

This opens wisdom and non-grasping (子八智無執2), the eighth and last of the long-form explanation's eight matters, named by the verse's fourth phrase "wisdom and non-grasping coming last" (智無執為後), beginning with bringing forth no-self (丑一出無我2), beginning with the general marking (寅一總標).

Per the 披尋記, it was said before that a practitioner of yoga, attending in accordance with principle to the six inner faculties and diligently practicing the four foundations of mindfulness, at that time experiences by these foundations the six objects as fields of activity, and that this, being pure, is called emergence. From this one should know that there is no separate inner self experiencing the fields of the six faculties. Each faculty-gate experiences its own field and there is no self, and in this meaning they are equal; this is called the equality of no-self. Penetrating the principle of truth and not giving rise to the discrimination of what takes an object and what is taken as object is called equal and equal. Master Cháng Bǎi adds that the observing mind and the observed object are both without self.

This opens explaining separately (寅二別釋2), beginning with citing the cultivation of the foundation of mindfulness of the body (卯一舉修身念住). Per the 披尋記, principled attention is able to take the body as object, and for this reason it is said to be of the body's kind, one portion of the body. As the body by its own nature is not a self, and is said to have no self, so attention by its own nature is not a self. Apart from these dharmas alone there is no separate real self, and therefore it is said that one who is able to cultivate this foundation cannot be found at all.

Master Cháng Bǎi cites the Yogācārabhūmi Commentary (瑜伽論記): this is observing dharmas by dharmas. What observes is a mental dharma; what is observed is also dharma. Principled attention itself arises only from the gathering of conditions, such as attending on good people and hearing the true dharma, and so it too is not a self.

With this, extending the case to cultivating the remaining foundations of mindfulness (卯二例修餘念住) closes entirely, closing explaining separately (寅二別釋2: 舉修身念住/例修餘念住) entirely, closing bringing forth no-self (丑一出無我2: 總標/別釋) entirely — feeling, mind, and dharmas as objects are without self, and the principled attention taking them as object is without self, so that there is no grasping of a self who cultivates the four foundations.

With this, concluding non-grasping (丑二結無執) closes entirely, closing wisdom and non-grasping (子八智無執2: 出無我/結無執) entirely, closing the long-form explanation (癸二長行釋8: 障隨惑尋等/果/欲/細/身勞/學住/作意/智無執) entirely, closing the embrace of mindfulness of breathing (壬七息念攝2: 頌標列/長行釋), the seventh of the factors of enlightenment's nine great topics, entirely. Master Cháng Bǎi explains that outsiders do not teach no-self: they hold that a self practices and a self attains, and on this basis give rise to views of permanence, of annihilation, and the sixty-two views. What all Buddhas teach accords with no-self, and this differs from the outsiders' realm.

One companion sūtra teaches that the five aggregates, though a mass of suffering, are not a self, and that by this mindfulness, abiding in the true dharma and going on to penetrate no-self, one reaches final liberation and the stilling of all suffering. No. 17 of the Mindfulness of Breathing Section in the 雜中, Ānanda's question, teaches that much cultivation of this one dharma completes the four foundations of mindfulness, the seven factors of enlightenment, and the three knowledges and two liberations: the foundations by the sixteen practices, the factors of enlightenment from the foundations, beginning with mindfulness, and the knowledges and liberations from the factors, each relying on seclusion, on freedom from desire, on cessation, and turning toward equanimity.

Dharma brings forth like dharma, the sūtra says, and when one is accomplished the others follow; these thirteen dharmas all have this mindfulness as their dominant dharma and their entry. No. 18 gives the same with a certain monk as questioner, and no. 19 with the Buddha questioning the monks.

This opens the embrace of training (壬八學攝2), the eighth of the factors of enlightenment's nine great topics, named by the general summary verse's fourth line "training" (學證淨為後), which explains the three trainings of precepts, concentration, and wisdom, beginning with the verse marking and listing (癸一頌標列). Master Cháng Bǎi calls the three trainings the general framework of the Buddha's dharma: whichever of the three vehicles one would accomplish, one must go by way of them.

With this, the verse marking and listing (癸一頌標列) closes entirely — five matters unfold in the long-form explanation. First, revering śīla (初尊重尸羅): the practitioner should first revere the right precepts the Buddha established, and Master Cháng Bǎi cites the Avataṃsaka Sūtra, which calls precepts the root of unsurpassed awakening. Second, the completeness of pure precepts: the definitions of the completeness of pure precepts, of wholesome dharmas, and of individual liberation. Third, manifest conduct: the conduct of body and speech, both what is to be done and what is to be refrained from, gathered under dominant conduct, dominant discipline, and dominant individual liberation. Fourth, the benefits of the three trainings. Fifth, the distinctions among the trainings of precepts, mind, and wisdom.

This opens the long-form explanation (癸二長行釋5), a fivefold structure matching the verse's five matters, beginning with revering śīla (子一尊重尸羅3), beginning with pointing to the marks of training (丑一指學相). Per the 披尋記, abiding endowed with precepts and the rest is called the heightened training in precepts; abiding in the four dhyānas and the rest, the heightened training in mind; true knowledge and vision of the four noble truths and the rest, the heightened training in wisdom. The meaning should be known as said in the Śrāvaka Ground, which Master Cháng Bǎi locates in fascicle 28.

Master Cháng Bǎi explains dominant (增上) as having two senses: what one moves toward, and the most excellent. Precepts move one toward concentration and are not shared with those of ordinary people and outsiders; concentration, with torpor, sleepiness, restlessness, and regret absent, moves one toward wisdom and true knowledge and vision; and wisdom, free of the outsiders' view of self, helps liberate one from affliction and purifies body and mind.

He points to the Śrāvaka Ground, fascicle 22, on abiding endowed with precepts; the Ground of Concentrated Cultivation, fascicles 11 and 12, on the four dhyānas; and the Śrāvaka Ground, fascicle 34, on the four noble truths.

This opens distinguishing what should be known (丑二辨應知3), the second of revering śīla's three matters, beginning with generally marking the two kinds of practice (寅一總標二行) — within the three trainings of precepts, concentration, and wisdom, some practice is mistaken and some is right; distinguishing them clearly, so as not to take the wrong road, is itself something to be trained in.

This opens separately explaining the marks (寅二別釋其相2), beginning with wrong practice (卯一邪行2), bringing forth the lack of reverence (辰一出不尊重2), and raising pure precepts (巳一舉於淨戒). Master Cháng Bǎi explains "casual" (泛爾) as drifting and unconsidered. This person goes forth without the right vow of renunciation or of enlightenment, having had no training in the precepts and no prior study of the Dharma, because another urged it and without wise deliberation.

He adds that this is only a point of reference, since the mind is impermanent: one who goes forth with a poor motive, and then diligently cultivates precepts, concentration, and wisdom, can still make it good.

With this, by extension to concentration and wisdom (巳二例於定慧) closes entirely, closing bringing forth the lack of reverence (辰一出不尊重2: 舉於淨戒/例於定慧) entirely. One who cannot revere pure precepts or rely on them to advance will find it harder still to revere and understand the deeper concentration and wisdom. Pure precepts are the most basic of the three.

With this, clarifying the transgression (辰二明其毀犯) closes entirely, closing wrong practice (卯一邪行2: 出不尊重/明其毀犯) entirely. Per the 披尋記, the offense without remainder is explained below: the five classes of offense that embrace every offense are the class of defeat (他勝), the class of the remainder (眾餘), the class of downfall (隕墜), the class of individual confession (別悔), and the class of wrongdoing (惡作). The four other classes are called offenses with remainder; the class of defeat is called the offense without remainder.

Master Cháng Bǎi explains that one who has never trained in the precepts easily commits this gravest offense, for which no place remains in the assembly. In the śrāvaka teaching it cannot be repented, and such a person has no capacity in this life for any of the four fruits. Committing a root offense therefore amounts to transgressing precepts, concentration, and wisdom together. Fascicles 99 and 100 take this up at length.

This opens right practice (卯二正行2), beginning with marking and listing the three kinds (辰一標列三種).

This opens separately explaining the marks (辰二別釋其相3), beginning with lower right practice (巳一下正行2), distinguishing reverence (午一辨尊重2), and reverence for pure precepts (未一尊重淨戒). This practitioner reveres the pure precepts the Buddha laid down and strives to keep them, in contrast with the wrong practitioner above.

With this, not revering concentration and wisdom (未二非重定慧) closes entirely, closing distinguishing reverence (午一辨尊重2: 尊重淨戒/非重定慧) entirely.

With this, clarifying the transgression (午二明毀犯) closes entirely, closing lower right practice (巳一下正行2: 辨尊重/明毀犯) entirely. Master Cháng Bǎi explains that the lesser and minor offenses include such things as wrongdoing (惡作). The Buddha does not say that this person cannot reach the four fruits, for pure keeping of the precepts leads on, stage by stage, to nirvāṇa.

This opens middle right practice (巳二中正行3), beginning with distinguishing reverence (午一辨尊重).

This covers clarifying the transgression (午二明毀犯). Master Cháng Bǎi explains that the pattern is the same as for lower right practice: root offenses are not committed, and lesser and minor ones may be. Because these can be restored to purity through repentance, the Tathāgata does not say that such a person cannot realize the noble fruits.

With this, concluding the boundary (午三結邊際) closes entirely, closing middle right practice (巳二中正行3: 辨尊重/明毀犯/結邊際) entirely. Master Cháng Bǎi explains that lower and middle right practice both belong to practitioners at the stage of the ordinary being.

This opens upper right practice (巳三上正行2), beginning with distinguishing reverence (午一辨尊重). Master Cháng Bǎi explains that this practitioner is a noble one of the first fruit or above, who has realized non-discriminating wisdom. Those who have not yet seen the truths should train in the same way, since the three trainings are equally important.

With this, bringing forth the absence of transgression (午二出無犯) closes entirely, closing upper right practice (巳三上正行2: 辨尊重/出無犯) entirely, closing separately explaining the marks (辰二別釋其相3: 下正行/中正行/上正行) entirely, closing right practice (卯二正行2: 標列三種/別釋其相) entirely, closing separately explaining the marks (寅二別釋其相2: 邪行/正行) entirely. Master Cháng Bǎi explains that what this person has accomplished is the precepts that accompany the path (道共戒), and so no transgression occurs.

With this, concluding and clarifying the opening and combining (寅三結明開合) closes entirely, closing distinguishing what should be known (丑二辨應知3: 總標二行/別釋其相/結明開合) entirely. Per the 披尋記, wrong practice and right practice are the two practices. Wrong practice is only one, and right practice has three, lower, middle, and upper, and these are the four kinds. Master Cháng Bǎi adds that the content is the same; only the opening and combining differ.

With this, sifting what is to be done (丑三簡所作) closes entirely, closing reverence for discipline (子一尊重尸羅3: 指學相/辨應知/簡所作) entirely. Master Cháng Bǎi explains that one with right concentration keeps the precepts purely, having the precepts that accompany concentration (定共戒), which arise together with the dhyānas and are accomplished only in a concentrated mind. The precepts of individual liberation, by contrast, are received through formal ordination and can be accomplished in an ordinary mind.

One with the wisdom of non-discrimination must have concentration, though its depth varies, since affliction is cut off by cultivating calm and insight within concentration. Keeping the precepts of individual liberation concerns only body and speech, and afflictions may still arise within, so precepts alone do not guarantee the other two. A practitioner of any of the three vehicles reveres all three trainings; one who attends to only one or two has done only a portion.

This opens purified precepts perfected (子二清淨戒圓滿2), the second phrase of the verse on the trainings, beginning with the first meaning (丑一第一義3) and the perfection of pure precepts (寅一淨戒圓滿). Master Cháng Bǎi explains that an offense by nature (性罪) is evil in its very nature, such as killing, stealing, sexual misconduct, and lying, and whoever commits it receives the result, whether or not the Buddha laid down a precept.

This covers the perfection of wholesome dharmas (寅二善法圓滿). Per the 披尋記, "such as" takes in moderation in food and all the other wholesome dharmas. Master Cháng Bǎi explains that closely guarding the doors of the faculties means, when the six faculties meet the six objects, protecting the mind from chasing after them. The chief point is guarding the mental faculty, for the false discrimination of the sixth consciousness, and not the five outer faculties, is the root of offense. The rest includes wakeful yoga, abiding with right knowledge, drawing near good friends, and hearing the Dharma.

With this, the perfection of individual liberation (寅三別解脫圓滿) closes entirely, closing the first meaning (丑一第一義3: 淨戒圓滿/善法圓滿/別解脫圓滿) entirely. Master Cháng Bǎi explains that a prohibited offense (遮罪) is not evil by nature. Liquor, for example, is not evil in itself, but the Buddha forbade it, because drinking leads on to breaking the precepts he laid down. To stay far from one such offense is to be freed in that one respect.

With this, the second meaning (丑二第二義) closes entirely, closing purified precepts perfected (子二清淨戒圓滿2: 第一義/第二義) entirely. Master Cháng Bǎi explains that, respectively, the precepts the noble ones cherish are the perfection of pure precepts: having attained the path, the noble ones at once accomplish right speech, right action, and right livelihood, and with right knowledge they never commit bodily or verbal misconduct. The five skills, in the aggregates, sense-bases, elements, dependent origination, and what is and is not the case, are the perfection of wholesome dharmas. The precepts of individual liberation are the perfection of individual liberation. He matches these to the precepts that accompany the path, those that accompany concentration, and the precepts of individual liberation.

Companion sūtras follow. The precepts are likened to a firm city wall guarding the six faculties day and night, against which no enemy can enter. The heightened training in precepts, mind, and wisdom is then set out: abiding in the precepts, guarding individual liberation, perfect deportment and range of activity, seeing fear in the smallest offense, and taking up the training rules; leaving behind evil dharmas and attaining the four dhyānas; and truly knowing the four noble truths. Some have the heightened precepts without concentration or wisdom, and some have precepts and concentration without heightened wisdom.

Others link the trainings to the fruits. A monastic who stresses the precepts confesses each small fault at once and, cutting off the three fetters, reaches stream-entry, with at most seven births. One who stresses precepts and concentration cuts off the five lower fetters and reaches non-return. One who reveres all three is freed from the outflows of desire, existence, and ignorance, and knows that birth is ended. Master Cháng Bǎi explains the further grades these sūtras add, including the one-seed noble one, the follower of the Dharma and the follower of faith, and the five kinds of non-returner.

This opens manifest activity (子三現行2), named by the third phrase of the verse on the trainings, beginning with bringing forth the two distinctions (丑一出二差別2) and briefly marking and listing (寅一略標列). Per the 披尋記, to rightly receive the full precepts in order to stop evil is called the received discipline embraced by stopping. The lawful activity of body and speech here is what one must diligently train in and rightly do, and not merely a barring of what must not be done; hence it is called the received discipline not embraced by stopping.

Master Cháng Bǎi identifies this first kind as the precepts of action (作持), such as the purifying declaration, the recitation of the precepts, and the formal acts of the assembly.

With this, briefly marking and listing (寅一略標列) closes entirely. Master Cháng Bǎi identifies this second kind as the precepts of stopping (止持), from the five precepts through the full precepts of monks and nuns, which keep body and speech from killing, stealing, sexual misconduct, and other evil deeds.

With this, expanding the latter (寅二廣後一) closes entirely, closing bringing forth the two distinctions (丑一出二差別2: 略標列/廣後一) entirely. Master Cháng Bǎi explains the difference by scope: the vinaya is broad, including both action and stopping, while the individual liberation is narrow, containing only stopping. He takes the first kind as the precepts of action, set out in the twenty chapters (犍度) of the vinaya texts on ordination, the recitation, the rains retreat, dwellings, and so on. He takes the second kind as the precepts of stopping, which guard body and speech, such as the five and eight precepts.

With this, concluding the three dominants (丑二結三增上) closes entirely, closing manifest activity (子三現行2: 出二差別/結三增上) entirely. Master Cháng Bǎi explains that dominant manifest activity is the discipline of action, which makes all lawful activity of body and speech positively manifest. The dominant vinaya is the discipline of stopping, by which one stops evil, cultivates good, and lawfully confesses what one has committed. The dominant individual liberation is illustrated by the precept against killing, which, being taken toward each sentient being, is as limitless as they are.

In the companion sūtra the Buddha names three trainings, which Master Cháng Bǎi matches to these three: the higher precept, the higher deportment, and the higher prātimokṣa. Its verse says that one who trains on the straight path first gains the knowledge of extinction and then the end of ignorance, and, unshakably liberated, bears a last body, having overcome Māra.

This covers the benefits of training (子四學勝利), the second half of the third phrase of the verse on the trainings. Master Cháng Bǎi takes the first four phrases in turn, each by its stage, mark, and attention. Abiding with training as its benefit is keeping the precepts, on the stage of accumulation; it is the basis of the seven attentions and belongs to none of them. Wisdom as foremost is the stage of preparation, where one distinguishes the marks of all dharmas by the attentions of discerning the mark and of resolve. Liberation as the firm core runs through the stages of seeing, cultivation, and the ultimate, where affliction is cut off from coarse to subtle. Mindfulness as dominant runs from the start to completion, since each step depends on it, and it belongs to the attention of investigation.

Companion sūtras follow. One sets out this same fourfold abiding and has a verse in which training brings much benefit, concentration is single-minded, and wisdom overcomes the armies of Māra. Another expands it. The Buddha laid down precepts for reasons that are also their benefits, including gathering in the saṅgha, inspiring faith in those who lack it, deepening it in those who have it, subduing the shameless, giving ease to those with a sense of shame, and letting the holy life long endure. Wisdom examines the dharmas, liberation firmly stands, and right mindfulness keeps watch over it all.

This opens the distinctions of the trainings (子五學差別2), the last phrase of the verse on the trainings, beginning with the distinctions of the training in precepts (丑一戒學差別2), distinguishing (寅一辨2), and pointing back to the prior marks (卯一指前相). Master Cháng Bǎi explains that the treatise gathers the essentials of the vinaya into six marks, set out in fascicle 22: abiding endowed with the precepts, guarding the restraint of individual liberation, perfect deportment, perfect range of activity, seeing great fear in the smallest offense, and taking up the training rules.

This opens explaining the alternate names (卯二釋異名7), beginning with named restraint (辰一名律儀). Master Cháng Bǎi notes that two reasons are given. With pure precepts, when the six faculties meet the six objects, the mind attends properly and the mental faculty is guarded, so the faculties are not stained by outer objects.

This covers named perfect and pure (辰二名圓滿清淨). Master Cháng Bǎi explains that one who goes forth and receives the precepts rightly, seeking only the noble path and nirvāṇa and not a livelihood, receives them perfectly, which counters a wrong reception at the start. One who afterward keeps them well, through the six marks above, relies on the precepts to accomplish concentration in this present life, and being free of desire is pure within.

This covers named wholesome and blameless (辰三名善無罪). Master Cháng Bǎi explains that pure precepts bring the desirable results of humans and gods, and that even without the wisdom of the ultimate truth, one who keeps them purely does not in principle go to the three evil destinies. One who keeps them purely is free of the stain of affliction and does nothing culpable.

This covers named harmless and accordant (辰四名無害隨順). Master Cháng Bǎi explains that the spirit of the precepts is compassion: according with loving-kindness, one wishes all beings the highest benefit and never harms them. The renunciant's nature (沙門性) is the renunciant's fruit, the very nature of the noble path, which fully accords with the ultimate truth.

This covers named in accord with clarity and not following (辰五名順澄清及不隨順). Master Cháng Bǎi explains that the noble ones delight in keeping the precepts purely, free of affliction, and those who attain the four confirmed purities have no stain of mind. The precepts the Buddha laid down always accord with wholesome dharmas, and so never follow the mistaken grasping at rites and vows of outsiders, such as the cow and dog practices.

This covers named same in kind and proceeding in accord (辰六名同色類及與順轉). Master Cháng Bǎi explains that practitioners who together train in pure precepts are alike in refraining from killing, stealing, sexual misconduct, and lying. Pure precepts make the mind clear and glad, free of remorse and affliction, and so are the basis of heightened concentration and wisdom, the three trainings beginning from the precepts and each supporting the next.

With this, named free of feverish, burning, and remorseful torment (辰七名無熱惱無燒惱無悔惱) closes entirely, closing explaining the alternate names (卯二釋異名7) entirely, closing distinguishing (寅一辨2: 指前相/釋異名) entirely. Master Cháng Bǎi explains that one with pure precepts does not disturb others, patiently bears being disturbed, benefits beings, and rightly leaves behind useless austerities. He describes freedom from burning as using requisites without taint or firm attachment, so that greed, aversion, and delusion do not burn in the mind. If mindfulness lapses and a small fault occurs, one sees it at once and confesses it lawfully, and so is not vexed by regret.

With this, the conclusion (寅二結) closes entirely, closing the distinctions of the training in precepts (丑一戒學差別2: 辨/結) entirely. Master Cháng Bǎi counts thirteen distinct marks across the seven sets of names, which show the merit of pure precepts from different angles.

This opens the distinctions of the trainings in mind and wisdom (丑二心學慧學差別3), beginning with general marking (寅一總標). The three abidings are the heavenly abiding, the Brahmā abiding, and the noble abiding.

This covers separately correlating (寅二別配). The dharmas meant here include the seven factors of enlightenment and the eightfold noble path.

This opens explaining in sequence (寅三隨釋3), beginning with the heavenly abiding (卯一天住). Per the 披尋記, "and the rest" takes in the remaining concentrations (等持) and attainments (等至). Master Cháng Bǎi distinguishes these two: concentration occurs only with mind and spans the concentrated and the distracted states, while attainment spans states with and without mind and occurs only in concentration. Details are in the Stage of Concentration, fascicle 11.

This covers the Brahmā abiding (卯二梵住): the immeasurable mind of loving-kindness, giving happiness; compassion, removing suffering; joy, rejoicing that beings are freed from suffering; and equanimity, without hate or love toward any being.

Master Cháng Bǎi cites the Bodhisattva Ground, fascicle 44, for three levels. Ordinary beings cultivate loving-kindness with sentient beings as object, toward friend, enemy, and stranger. Those of the two vehicles cultivate it with dharmas as object, seeing beings as only the five aggregates. Practitioners of the great vehicle cultivate it without object, for whom neither one who conditions nor being conditioned can be found.

This opens the noble abiding (卯三聖住2), beginning with marking and listing all (辰一標列一切). Per the 披尋記, "and the rest" takes in the four dwellings and the four reliances. The four dwellings are the dwelling of wisdom, of truth, of relinquishment, and of stillness. The four reliances are to rely on the dharma and not the person, on the meaning and not the words, on sūtras of definitive meaning and not those of provisional meaning, and on wisdom and not consciousness; the 顯揚聖教論 (fascicle 2) explains them.

Master Cháng Bǎi explains the four practice-traces: "painful" means one has not attained a root dhyāna and "pleasant" that one has; "slow" means dull faculties and "quick" sharp ones. Thus the painful practitioner sees the truths relying on the preparatory concentration, and the pleasant one relying on the four dhyānas. "Excellent" calm-abiding and insight are those conjoined with the non-discriminating wisdom of the ultimate truth.

This opens broadly explaining the undefiled dharmas (辰二廣無染法2), an expansion of the four dharma-traces, beginning with marking and listing the four kinds (巳一標列四種). Per the 披尋記, to withdraw and go about among objects means that toward the agreeable and disagreeable marks of the objects one moves among, one gives rise to neither greed nor aversion, and the mind is undisturbed. Master Cháng Bǎi takes "going about" as daily life and "abiding" as the time of formal calm and insight.

With this, marking and listing the four kinds (巳一標列四種) closes entirely. Master Cháng Bǎi explains that the first two belong to daily life: the first is the dharma-trace of non-greed, abandoning the defilement of greed in pleasing objects, and the second the dharma-trace of non-aversion, abandoning that of aversion in displeasing ones. The latter two belong to formal practice: when secondary afflictions arise, one returns to the meditative object and does not let them continue, the dharma-trace of right mindfulness; and one removes torpor and sleep through such means as the six recollections or the perception of light, the dharma-trace of right concentration.

With this, concluding their basis (巳二結其所依) closes entirely, closing broadly explaining the undefiled dharmas (辰二廣無染法2) entirely, closing the noble abiding (卯三聖住2) entirely, closing explaining in sequence (寅三隨釋3: 天住/梵住/聖住) entirely, closing the distinctions of the trainings in mind and wisdom (丑二心學慧學差別3) entirely, closing the distinctions of the trainings (子五學差別2) entirely, closing the long-form explanation (癸二長行釋5) entirely, closing the embrace of the trainings (壬八學攝2: 頌標列/長行釋) entirely. Master Cháng Bǎi explains that a foothold (安足) is where the foot is placed, and that a trace (跡) is a way or a course.

Companion sūtras follow. A farmer plows, waters, and sows in due season, and the crop ripens in time, and a hen tends her eggs without breaking them open, and the chicks hatch of themselves; so too one who trains day after day need not wish for liberation at once. A monastic who does not train is like a donkey following a herd of cattle, unlike them in form and voice. Vṛjiputra (跋耆子) says that he cannot keep the two hundred fifty precepts; told to train in the three trainings instead, he practices alone and becomes an arhat.

A monastic of the Kāśyapa clan, displeased when the Buddha praises the precepts, later regrets it and confesses. The Buddha accepts this, adding that he does not praise an elder monastic who does not value the training, since others would then draw near such a person; Master Cháng Bǎi explains that seniority here is counted by rains retreats. Further sūtras define the three trainings and vary the same pattern with the immeasurables, the formless attainments, the foundations of mindfulness, and on through the path, the four ways, the four dharma statements, and calm and insight. By this treatise the four dharma statements (四法句) are the four dharma-traces, and Master Cháng Bǎi notes that elsewhere they are four ways of speaking well: what is noble, what is pleasing, what is true, and what is the Dharma.

This opens the embrace of the confirmed purities (壬九證淨攝2), the ninth and last of the embraces, beginning with the verse marking and listing (癸一頌標列). Master Cháng Bǎi explains that purity comes from realization: having realized the noble path, one accomplishes in the mind the pure merits of the Buddha, the Dharma, the Saṅgha, and the precepts, and this is called confirmed purity.

Master Cháng Bǎi draws five matters from the verse. First is establishing the content of the four confirmed purities in words, with faith and precepts as their nature. Second is what changes and what does not for the noble disciples who have accomplished them. Third is the path to the heavens, the heavens here being those of the ultimate meaning, the five pure abodes of the noble ones, and not the heavens of ordinary beings. Fourth is the simile of the bright mirror, in which one checks one's faith in the Three Jewels and one's precepts. Fifth is declaring the different marks of attaining the fruits, which also unfolds the six recollections.

This opens the long-form explanation (癸二長行釋5), beginning with establishing (子一安立4) and marking and listing the two dharmas (丑一標列二法). Per the 披尋記, the four are the confirmed purity in the Buddha, in the Dharma, in the Saṅgha, and in the precepts, as the 顯揚聖教論 (fascicle 3) explains. Master Cháng Bǎi adds that the first three belong to faith and the fourth to the precepts, and that clarity (澄清性) describes faith and pure precepts free of turbidity and deceit.

He also cites the Great Vibhāṣā (fascicle 103) for six reasons for their order, among them these: the Buddha is like a good physician, the Dharma like freedom from illness, the Saṅgha like one who cares for the sick, and the precepts like wonderful medicine; or the Buddha is a caravan leader showing the way, the Dharma an island of treasure, the Saṅgha fellow travelers, and the precepts provisions.

With this, marking and listing the two dharmas (丑一標列二法) closes entirely. Master Cháng Bǎi points back to the statement earlier in this fascicle that, for renunciants in the ultimate sense, the eight-limbed noble path is established as the renunciant's meaning. Faith and precepts are embraced within that path.

This opens separately explaining the marks (丑二別釋其相2), beginning with the clarity of faith (寅一信澄清性). Per the 披尋記, the sense here is the unshakable pure mind, born of true awakening, toward the Buddha, Dharma, and Saṅgha. The one who teaches is the Buddha. The renunciant's meaning is the Dharma, since the eight-limbed noble path was established as the renunciant's meaning. Those of the same dharma and the companions able to realize the renunciant's state are the Saṅgha. Pure faith toward these spans the worldly and the transcendent.

Master Cháng Bǎi adds that such faith is rooted like a great tree: even one still in saṃsāra who is born into an outsider family will return to the Dharma.

With this, the clarity of the precepts (寅二戒澄清性) closes entirely, closing separately explaining the marks (丑二別釋其相2: 信澄清性/戒澄清性) entirely. Master Cháng Bǎi notes that "pure discipline" does not mean that the precepts are realized, for precepts are upheld and not realized. Faith purifies the mind and the precepts purify body and speech, so that the two together purify all three doors of action.

This opens clarifying the meaning of the establishing (丑三明建立義2), beginning with the first meaning (寅一第一義2), showing the most supreme (卯一顯最勝2), and the clarity of faith (辰一信澄清性). Master Cháng Bǎi explains that the understanding does not waver in later lives, and this is why the clarity of faith is established.

With this, the clarity of the precepts (辰二戒澄清性) closes entirely, closing showing the most supreme (卯一顯最勝2: 信澄清性/戒澄清性) entirely. Master Cháng Bǎi concludes that one who at the start establishes pure faith in the true dharma and discipline and trains in pure precepts will not turn to outsiders, will not create the karma of the three evil destinies, and can go on to nirvāṇa; hence these two are supreme.

With this, sifting what is said (卯二簡所說) closes entirely, closing the first meaning (寅一第一義2: 顯最勝/簡所說) entirely. Master Cháng Bǎi explains that the others are not excluded; faith and precepts are singled out because their effect on the mind and on conduct is strongest. Faith counters lack of faith, and precepts counter the fault of breaking precepts.

With this, the second meaning (寅二第二義) closes entirely, closing clarifying the meaning of the establishing (丑三明建立義2: 第一義/第二義) entirely. Faith and precepts are the ground on which the three trainings stand, and through them all three reach purity.

This opens broadly explaining the alternate names (丑四廣釋異名3), beginning with named nourishing merit (寅一名滋潤福). Master Cháng Bǎi explains that the white dharmas within the three realms include the five precepts, the ten good deeds, and the cultivation of concentration, and that from the four confirmed purities they yield measureless merit.

This covers named nourishing the good (寅二名滋潤善). The four confirmed purities lead toward and bring forth the noble path of the ultimate truth.

With this, named able to bring forth happiness (寅三名能引樂) closes entirely, closing broadly explaining the alternate names (丑四廣釋異名3: 名滋潤福/名滋潤善/名能引樂) entirely, closing establishing (子一安立4) entirely. Master Cháng Bǎi explains that the more the bonds of defilement are cut, the calmer and more joyful the mind becomes.

Companion sūtras follow. One warns of five faults in faith placed in a person and not in the Three Jewels and the precepts: if that person is cast out or censured by the assembly, goes elsewhere, returns to lay life, or dies, the one who revered them stops coming to the monastery, no longer hears the Dharma, and loses wholesome dharmas. Another calls the four confirmed purities a food of happiness, nourishing merit as the four foods nourish beings. Another says that they free a householder from the stain of stinginess and lead to delight in giving. Another says that their merit cannot be measured, as the water of the great rivers cannot be measured by the pot. The sūtra closes with the three names given here.

This opens having change comes next (子二有變異為先2), beginning with bringing forth what changes (丑一出有變異3) and marking (寅一標). Master Cháng Bǎi explains that these noble disciples have attained the first fruit, and will take birth only as humans and gods.

This covers questioning (寅二徵).

With this, listing (寅三列) closes entirely, closing bringing forth what changes (丑一出有變異3: 標/徵/列) entirely. Master Cháng Bǎi explains that these three apply to those in the human destiny; in the heavens there is only the suffering of death. Citing fascicle 61, he explains that illness brings bodily change, sorrow, and lack of delight in what is pleasing; old age brings decline in vigor, strength, the faculties, enjoyment, and lifespan; and death brings parting from what is loved, namely wealth, friends, family, and one's own body.

With this, sifting what does not change (丑二簡非變異) closes entirely, closing having change comes next (子二有變異為先2: 出有變異/簡非變異) entirely. Per the 披尋記, the four great elements can cause noble disciples to change and have suffering; it is not that noble disciples can cause the four great elements to change. Master Cháng Bǎi explains that the body of a noble disciple still changes with the elements, and that even an arhat has bodily suffering from past karma, though not suffering of mind. What does not change is that such a disciple will not fall into the three evil destinies.

Companion sūtras follow. Noble disciples with the four confirmed purities, wherever born, receive ten things among gods or humans, including long life, beauty, renown, and happiness, and their true wisdom is not moved by others. They are not poor, for their minds are rich. A wheel-turning king who has not cut off the suffering of the evil destinies falls far short of a monastic in discarded robes who has. One who has compassion should teach these four to others, and the Buddha adds that the four great elements change, but these four purities never do.

This opens the path to the heavens (子三天路2), beginning with bringing forth freedom from harm (丑一出無惱害). Per the 披尋記, there are two kinds of pure gods, as said in fascicle 87: the not-well-pure, who enter only worldly concentration and have neither penetrated the truths nor well liberated the mind, and the well-pure, who enter the concentration of the inner dharma, have penetrated the truths, and have well liberated the mind. Only the well-pure gods are taken here, and so they are called pure in the ultimate sense.

Master Cháng Bǎi explains that the first kind are those who, by subduing the afflictions of the desire realm with worldly dhyāna, take birth in the form realm without having cut off affliction; the second are the noble ones of the five pure abodes.

This opens clarifying the cultivation of recollection (丑二明修隨念2), beginning with general marking (寅一總標). The six recollections, as Master Cháng Bǎi lists them, are of the Buddha, Dharma, Saṅgha, generosity, precepts, and gods.

This opens separately distinguishing (寅二別辨3), beginning with distinguishing the purpose (卯一辨所為). Master Cháng Bǎi explains the third gate: while the seeds of defilement have not been cut off, the secondary afflictions of both classes may arise when conditions meet, even though none is active now.

This covers distinguishing the secondary afflictions (卯二辨隨惑). Master Cháng Bǎi explains that torpor arises when, dwelling long on one object, the mind loses interest or lacks strength and the object is no longer clear; sleep is a heavier torpor. Neither has the capacity for calm. One then rouses the mind by recollecting the merits of the Buddha, Dharma, and Saṅgha and one's own precepts and giving, and gladness dispels them.

Restlessness is the agitation of a mind recalling past pleasures, from which arise greed and aversion and thoughts of desire, ill will, and harm, and of homeland, kin, and family. When it is present, he says, one should return to the object of calm and bind the mind to it by the nine stages of settling, until it reaches single-pointedness.

With this, distinguishing the differences (卯三辨差別) closes entirely, closing separately distinguishing (寅二別辨3: 辨所為/辨隨惑/辨差別) entirely, closing clarifying the cultivation of recollection (丑二明修隨念2) entirely, closing the path to the heavens (子三天路2: 出無惱害/明修隨念) entirely. Master Cháng Bǎi explains by example: recollection in accord with the principle of the emptiness of self and dharmas is the valor of meaning; recollection still dependent on the words for that emptiness is the valor of dharma.

Companion sūtras follow. The Buddha contrasts the false path of outsiders, who rub the body with powders, lie on ground spread with cow dung, or run naked eastward heedless of wild animals and thorns in hope of Brahmā's heaven, with the eightfold path that wisely leads to nirvāṇa. Śāriputra answers on the stream, which is the eight noble path-factors, and the factors of stream-entry: drawing near good friends, hearing the true Dharma, right reflection, and practice in accord with the Dharma. Ānanda tells Śāriputra that one who has given up lack of faith and bad precepts, and accomplished the four confirmed purities, is declared a stream-enterer.

Others teach that one who stills the five fears and animosities of killing and the rest, is free of doubt about the Three Jewels, and truly knows the noble path may declare of oneself the end of the evil destinies; the noble path may be named as the four truths, the eightfold path, or the twelve links. Four dharmas of ascent to the gods are recollecting the Buddha, the Dharma, the Saṅgha, and one's precepts. Each brings gladness, ease, and happiness, on through concentration, and with it the resolve to have no aversion toward anything in the world.

This covers the simile of the bright mirror (子四喻明鏡). Master Cháng Bǎi says that the Dharma is like a mirror in which the many marks of beings are clear at a glance.

In the companion sūtras, when monastics ask where those who have died were reborn, the Buddha answers each time and then teaches the Dharma Mirror Sūtra (法鏡經), in which the noble disciple accomplishes the four confirmed purities. Asked about many who died at the village of Nādikā, he says that those who cut off the five lower fetters attained nirvāṇa in that heaven, adds that he does not delight in such questions, since whatever is born must die, and then teaches dependent origination and the same mirror.

This opens declaration (子五記別2), beginning with distinctions of realizing the fruits (丑一果證差別2), distinguishing the first three fruits (寅一辨前三果3), and stream-entry (卯一預流). Master Cháng Bǎi explains that one at the first fruit can declare only on the basis of the four confirmed purities and does not know the realm of the higher stages.

In the companion sūtras, the Buddha tells Nandiya (難提) that one who lacks the five faculties of faith and the rest is heedless and an ordinary being. A noble disciple who rests content with the four confirmed purities, and does not go on to strengthen concentration and wisdom, is also heedless.

This opens once-returning (卯二一來2), beginning with marking the cause and condition (辰一標因緣). Per the 披尋記, the Stage of Cultivation (fascicle 20) says that one who has entered direct realization of the noble truths, wishing to attain swift penetrating wisdom, attends to matters of joy. Having seen the truths and attained confirmed purity, and relying on it, the noble disciple attends to the fields of merit of the Buddha, Dharma, and Saṅgha, and to their own higher rebirth and final good, namely the flourishing of body, wealth, and realization, and joy arises. These are the five recollections: of the Buddha, Dharma, Saṅgha, precepts, and relinquishment.

Master Cháng Bǎi adds that the recollection of the gods is lacking at this stage because such a noble one has not yet attained the first dhyāna.

With this, explaining the reason (辰二釋所由) closes entirely, closing once-returning (卯二一來2: 標因緣/釋所由) entirely. Master Cháng Bǎi cites the 法蘊足論 (fascicle 5) on right concentration as the mind's settled single-pointedness conjoined with uncontaminated attention to the truths, and cites the 瑜伽論記 for the point that "those gods" are the uncontaminated gods of the ultimate meaning in the form realm.

In the companion sūtra, the Śākyan Nandiya is sorry that the Buddha is going away, and the Buddha teaches him five places of joy to recollect at all times, in walking, standing, sitting, or lying down, and even among his family: the Buddha, the Dharma, the Saṅgha, his own precepts, and his own giving.

With this, non-returning (卯三不還) closes entirely, closing distinguishing the first three fruits (寅一辨前三果3: 預流/一來/不還) entirely. Per the 披尋記, the six recollections are the former five with the recollection of the gods, added because at this higher stage one can directly see the assemblies of gods. The 顯揚聖教論 (fascicle 20) says that declaration by recollection belongs to the non-returner, who has attained a root concentration, directly sees the assemblies of gods, converses with those of Brahmā's assembly and others, and recollects that the merit of the vehicle being sought is not yet complete.

With this, sifting the highest fruit (寅二簡最上果) closes entirely, closing distinctions of realizing the fruits (丑一果證差別2: 辨前三果/簡最上果) entirely.

With this, distinctions of the confirmed purities (丑二證淨差別) closes entirely, closing declaration (子五記別2: 果證差別/證淨差別) entirely, closing the long-form explanation (癸二長行釋5: 安立/有變異為先/天路/喻明鏡/記別) entirely, closing the embrace of the confirmed purities (壬九證淨攝2: 頌標列/長行釋) entirely. It is the last of the nine embraces of the factors of enlightenment (菩提分法擇攝). The purity is the same four throughout; only its name deepens from the first fruit, through the second and third, to arhatship.

With this, concluding and pointing to the rest (戊四結指餘) closes entirely. Master Cháng Bǎi explains that fascicles 85 through 98 have drawn out the essentials of the sūtras in accord with this treatise's wisdom of the śrāvaka's objects, chiefly from the Saṃyukta Āgama among the four Āgamas. From this small portion, the essentials of all other sūtras and treatises can be worked out by reasoning and understood.

Companion sūtras follow. After the rains retreat, the Śākyan Nandiya is sorry to see the Buddha leave, and the Buddha teaches him the six recollections. The same is told of the brothers Ṛṣidatta (梨師達多) and Pūraṇa (富蘭那). Ṛṣidatta, a minister of King Prasenajit, says that even when riding on the king's business among the palace women he guards three things: the elephant's course, his own mind, and himself from falling. He shares his wealth with monastics and lay followers alike, not holding it as his own, and the Buddha praises him.

With this, fascicle 98 comes to its close, and with it sūtra matters (素怛纜事), the first of the three great topics of the embrace of the bases, which has occupied fascicles 85 through 98. The next fascicle turns to matters of monastic discipline (調伏事).