Dharma Wisdom and Analogical Wisdom

Yogācārabhūmi-śāstra, Volume Thirty-Four, Original Text: Having thus inwardly and directly perceived the aggregates within oneself, and having correctly contemplated and examined them without inversion in accordance with the truths, one further engages in inferential examination regarding the aggregates that are not directly perceptible in other distinct realms. It is understood that all conditioned, defiled phenomena, pervading all locations, all categories, and all times, possess such characteristics, abide by such principles, and have such a nature. Their cessation is eternally tranquil, permanently blissful. The path pertaining to them can utterly sever [defilements] and lead to complete liberation. It should be understood that within this, the wisdom of truth concerning the directly perceived aggregates, and the inferential wisdom of truth concerning the imperceptible objects in other distinct realms, constitute the basis that gives rise to the seeds of dharma-wisdom (dharma-jñāna) and category-wisdom (anvaya-jñāna).

Explanation: Since the yogi can directly perceive the five aggregates within their own body in this manner, and having contemplated correctly without inversion according to the principle of the Four Noble Truths, they then proceed to examine inferentially the five aggregates in other distinct realms that cannot be directly observed. All conditioned, defiled phenomena within the five aggregates, pervading all locations, all categories, and all times, are identical to the phenomena observed directly; all are subsumed under the principle of the Four Noble Truths, possessing the nature of suffering, emptiness, impermanence, and non-self. These phenomena are all subject to arising and cessation; upon cessation, they are eternally tranquil, and after tranquility, they are permanently abiding and blissful. All paths within the world can permanently extinguish [suffering] and lead to complete liberation from worldly suffering.

Within the observation of these phenomena, if one can observe the presently existing five aggregates accurately, directly witnessing the true principle of the Four Noble Truths, this gives rise to dharma-wisdom (dharma-jñāna) and serves as the basis for the seeds of dharma-wisdom. If, regarding the remaining phenomena apart from the presently existing ones—namely, the five aggregates not presently existing—one engages in inferential examination and gives rise to witnessing wisdom, this is category-wisdom (anvaya-jñāna) and serves as the basis for the seeds of category-wisdom.

Here, two methods of realizing the Dharma are explained: first, the accurate observation of the presently existing five aggregates; second, the inferential examination of the non-presently existing five aggregates. Both types of observation can lead to the wisdom of truth (truth-realizing wisdom). What are the non-presently existing five aggregates? This refers to the five aggregates existing before and after the present moment. If the five aggregates of today are present, then the five aggregates before yesterday and after tomorrow are non-present aggregates, separated from the present aggregates by a boundary point in time. However, their nature and characteristics are identical; they are of the same category, sharing common attributes and comparability.

If the five aggregates of this year are present aggregates, then the five aggregates before last year and after next year are non-present aggregates. If the five aggregates of this life are directly perceptible aggregates, then the aggregates of past and future lives are aggregates not presently visible. By extension, the five aggregates throughout the three great asamkhyeya kalpas share the same attributes as the present aggregates. In other words, the aggregates from beginningless kalpas in the past until beginningless kalpas in the future all share common attributes, nature, and characteristics; they are all of the same category and possess comparability. If the aggregates perceived through supernatural powers (abhijñā) are all present aggregates, directly observable, then this constitutes direct observation, not inferential examination, giving rise only to dharma-wisdom, not category-wisdom. Observing the aggregates of sentient beings of the same category, and indeed all sentient beings, also yields category-wisdom, because all sentient beings belong to the same category, being sentient.

Correct inference can give rise to dharma-wisdom and category-wisdom. Based on the correct and accurate observation of the presently existing five aggregates, one further infers and examines the remaining non-present aggregates, thereby giving rise to dharma-wisdom and category-wisdom, attaining the unborn wisdom (anutpattika-dharma-kṣānti) of the path of seeing. "Distinct realms" (不同分界) refers to the boundaries and divisions between phenomena of different periods—past, future, and present. When phenomena are separated by boundaries, the method of observing them differs, and the type of wisdom attained also differs. Phenomena that can be directly perceived are observed directly (pratyakṣa); phenomena that cannot be directly perceived are examined inferentially (anumāna). When the examination is correct and accurate, one attains the wisdom of truth and the tolerance of the unborn (anutpattika-dharma-kṣānti).

Dedication Verse: We dedicate all merits from Dharma propagation and group practice on our online platform to all beings throughout the Dharma realm and to the people of the world. We pray for world peace, the cessation of wars; the absence of conflict, the permanent laying down of arms; and the complete subsiding of all disasters! We pray that the people of all nations unite in mutual aid, treating each other with kindness; may there be favorable weather and national prosperity with people at peace! May all sentient beings deeply believe in cause and effect, harbor compassionate hearts and refrain from killing; widely forge good affinities, widely cultivate wholesome karma; believe in the Buddha and learn the Dharma, increasing their wholesome roots; understand suffering, abandon its origin, aspire to cessation, and cultivate the path; close the door to the evil destinies and open the path to Nirvana! May Buddhism flourish forever, may the true Dharma abide eternally; may the burning house of the three realms transform into the lotus land of Ultimate Bliss!