Observing the Five Aggregates to Cut Through the View of Self (Part 2)
Section Three: Dharma Knowledge, Analogical Knowledge, and the Wisdom of Direct Realization
Original text:彼既如是。于其自内。现见诸蕴。依诸谛理。无倒寻思。正观察已。复于所余。不同分界。不现见蕴。比度观察。谓彼所有。有为有漏。遍一切处。遍一切种。于一切时。皆有如是法。皆堕如是理。皆有如是性。彼所有灭。皆永寂静。常住安乐。彼所有道。皆能永断。究竟出离。
Explanation: Since the yoga practitioner can, in this way, directly observe the five aggregates within his own body, and having relied on the principles of the Four Noble Truths to deliberate without inversion and to observe correctly, he then performs analogical observation (inference) on the five aggregates of other different realms that cannot be directly observed. All the conditioned and defiled dharmas among the five aggregates pervade all places and all seeds; at all times they are the same as the dharmas presently observed, all subsumed within the principles of the Four Noble Truths, all having the nature of suffering, emptiness, impermanence, and non-self. These dharmas are all subject to arising and ceasing; after ceasing, they are eternally tranquil; after becoming tranquil, they are eternally abiding and at peace; all paths in the world can forever terminate [them], achieving ultimate transcendence from worldly suffering.
Original text:当知此中。若于现见。诸蕴谛智。若于所余。不同分界。不现见境。比度谛智。即是能生。法智类智。种子依处。
Explanation: In the observation of these dharmas, if one can observe as they truly are the five aggregates that presently exist, directly witnessing the true principles of the Four Noble Truths through direct perception, dharma knowledge (dharma-jñāna) will arise; this is the place of reliance for the seeds of dharma knowledge. If, regarding the five aggregates that do not presently exist beyond the dharmas that are presently present, one performs analogical observation and witnessing wisdom arises, that is analogical knowledge (anvaya-jñāna), the place of reliance for the seeds of analogical knowledge.
Here two ways of realizing the Dharma are discussed: one is the observation as they truly are of the five aggregates that currently exist, and the other is the analogical observation of the five aggregates that do not currently exist; both kinds of observation can attain knowledge of the truths (satya-jñāna). What do the five aggregates that do not currently exist refer to? They refer to the five aggregates before and after this present moment. If today's five aggregates are present, then the five aggregates before yesterday and after tomorrow are the non-present five aggregates; they have a boundary with the present five aggregates, differing in point of time, but the nature and characteristics of the five aggregates are the same—they are of the same kind, share commonality, and are comparable.
If this year's five aggregates are the present five aggregates, then the five aggregates before last year and after next year are the non-present five aggregates; if this life's five aggregates are the present five aggregates, then the five aggregates of past and future lives are the five aggregates that are not presently visible. By extension, the five aggregates throughout the three great asaṃkhyeya kalpas all share the same attributes as the current five aggregates; or one may say that the five aggregates from before beginningless kalpas until after beginningless kalpas all share common attributes, nature, and characteristics—they are all of the same kind and all comparable.
Correct analogical observation can give rise to dharma knowledge and analogical knowledge. On the basis of correctly and truthfully observing the presently existing five aggregates, one then analogically observes the remaining five aggregates that are not presently existing, and dharma knowledge and analogical knowledge can arise, attaining the wisdom of the non-arising of the path of seeing. "Boundary" refers to the demarcation and division between dharmas of past and future periods and the dharmas of the present. When dharmas have boundaries between them, the manner of observing dharmas differs, and the kinds of wisdom attained also differ. Dharmas that can be directly seen are observed through direct perception; dharmas that cannot be directly seen are observed through inference. When the observation is correct and truthful, knowledge of the truths and acceptance of the non-arising (anutpattika-dharma-kṣānti) will be attained.
Original text:又即如是。了相作意。当知犹为。闻思间杂。若观行者。于诸谛中。如是数数。正观察故。由十六行。于四圣谛。证成道理。已得决定。复于诸谛。尽所有性。如所有性。超过闻思。间杂作意。一向发起。修行胜解。此则名为。胜解作意。如是作意。唯缘谛境。一向在定。于此修习多修习故。于苦集二谛境中。得无边际智。
Explanation: The attention (manaskāra) of discerning characteristics described above still belongs to mixed wisdom of hearing and thinking. If the contemplative practitioner, within the Four Noble Truths, repeatedly observes correctly in this way, then through the sixteen aspects, he has already gained certainty regarding the reasoning that establishes the Four Noble Truths. Furthermore, regarding the exhaustiveness (yāvatā) and suchness (yathāvatā) of the truths, he surpasses the mixed attention of hearing and thinking, and unidirectionally initiates the cultivation of determination (adhimokṣa); this is called the attention of determination. Such attention dwells only on the realm of the truths, constantly in meditative concentration. Because of cultivating and repeatedly cultivating this, in the realms of the two truths of suffering and origination, he attains boundless wisdom.
The attention of discerning characteristics before gaining certainty regarding the Four Noble Truths is mixed with hearing and thinking; it is not purely correct observation, nor is it uninterrupted observation. Only if one can observe correctly without interruption can one gain certainty regarding the Four Noble Truths. After the mind gains certainty, determination can arise; only after determination can realization occur. The exhaustiveness of the Four Noble Truths refers to the scope covered by the Four Noble Truths; suchness refers to the exhaustiveness that accords with the principles of the Four Noble Truths. If the observation is uninterrupted correct observation, one can surpass the mixed stage of hearing and thinking; at this time one can initiate determination regarding the Four Noble Truths, called the attention of determination. If one can constantly maintain meditative concentration without losing it, with the mind dwelling only on the Four Noble Truths and no other object, then such attention and observation can attain boundless wisdom.
Original text:由此智故。了知无常。发起无常无边际胜解。如是了知苦等。发起苦无边际胜解。空无我无边际胜解。恶行无边际胜解。往恶趣无边际胜解。兴衰无边际胜解。及老病死愁悲忧苦。一切扰恼无边际胜解。
Explanation: Because of this boundless wisdom, one knows that all formations are impermanent and initiates the boundless determination regarding impermanence. In this way, having known suffering, emptiness, impermanence, and non-self, one initiates the boundless determination regarding suffering, the boundless determination regarding emptiness and non-self, the boundless determination regarding unwholesome actions, the boundless determination regarding rebirth in evil destinies, the boundless determination regarding rise and decline, as well as the boundless determination regarding old age, sickness, death, sorrow, grief, and all afflictions and distress.
Original text:此中无边际者。谓生死流转。如是诸法。无边无际。乃至生死。流转不绝。常有如是。所说诸法。唯有生死。无余息灭。此可息灭。更无有余。息灭方便。即于如是。诸有诸趣。死生法中。以无愿行。无所依行。深厌逆行。发起胜解。精勤修习。胜解作意。
Explanation: "Boundless" here means that the dharmas of saṃsāric transmigration are boundless and without limit, so that the transmigration of birth and death never ceases. Although the dharmas described above are constantly present, only birth and death can be extinguished without remainder. For this extinguishable dharma, there is no other means of extinguishing. Within these dharmas of death and rebirth in the three existences and six destinies, one initiates determination through the practice of non-aspiration (apraṇihita), the practice of non-reliance, and the practice of deep revulsion and aversion, diligently cultivating the attention of determination.
Original text:复于如是。诸有诸生。增上意乐。深心厌怖。及于涅槃。随起一行。深心愿乐。彼于长夜。其心爱乐。世间色声香味触等。为诸色声香味触等。滋长积集。由是因缘。虽于涅槃。。深心愿乐。而复于彼。不能趣入。不能证净。不能安住。不能胜解。其心退转。于寂静界。未能深心。生希仰故。有疑虑故。其心数数。厌离惊怖。虽于一切。苦集二谛。数数深心。厌离惊怖。及于涅槃。数数发起。深心愿乐。然犹未能。深心趣入。
Explanation: Furthermore, toward the intensified aspiration (adhimātra-cchanda) for these existences and births described above, one feels deep revulsion and terror from the depths of the heart; toward whatever practice arises regarding nirvāṇa, one has deep heartfelt aspiration. During the long night of saṃsāra, the practitioner's mind delighted in worldly forms, sounds, smells, tastes, touches, and so forth, and for the sake of these forms, sounds, smells, tastes, touches, etc., suffering was nourished and accumulated.
Because of this cause and condition, although one can now deeply aspire to nirvāṇa, one cannot enter nirvāṇa, cannot realize the pure dharma eye, cannot abide in the Four Noble Truths, and cannot attain determination regarding the Four Noble Truths. The mind regresses from the realm of tranquility because one has not been able to generate from the depths of the heart longing and veneration for nirvāṇa, and because there are doubts in the mind, one repeatedly feels revulsion and terror toward birth and death. Although such a person, in the cultivation of all the truths of suffering and origination, repeatedly feels deep revulsion and terror toward birth and death, and repeatedly initiates deep aspiration toward nirvāṇa, still one cannot deeply and wholeheartedly enter nirvāṇa.
Original text:何以故。以彼犹有。能障现观。粗品我慢。随入作意。间无间转。作是思惟。我于生死。曾久流转。我于生死。当复流转。我于涅槃。当能趣入。我为涅槃。修诸善法。我能观苦。真实是苦。我能观集。真实是集。我能观灭。真实是灭。我能观道。真实是道。我能观空。真实是空。我观无愿。真是无愿。我观无相。。真是无相。如是诸法。是我所有。
Explanation: Why is it that one deeply reviles birth and death and aspires to nirvāṇa, yet cannot enter nirvāṇa, and cannot even attain determination of and abide in the dharma of nirvāṇa? Because the practitioner still has the coarse conceit of self ("I"-māna) that obstructs direct contemplative realization, and as the contemplative practice deepens, attention arises either intermittently or uninterruptedly, with the mind deliberating thus: "I have long transmigrated through birth and death; I will continue to transmigrate in birth and death; I will be able to enter nirvāṇa; I cultivate various wholesome dharmas for the sake of nirvāṇa; I can observe that suffering truly is suffering; I can observe that origination truly is origination; I can observe that cessation truly is cessation; I can observe that the path truly is the path; I can observe that emptiness truly is emptiness; I observe that non-aspiration truly is non-aspiration; I observe that the signless truly is signless; these dharmas are possessed by me."
Original text:由是因缘。虽于涅槃。深心愿乐。然心于彼。不能趣入。彼既了知。如是我慢。。是障碍已。便能速疾。以慧通达。弃舍任运。随转作意。制伏一切。外所知境。趣入作意。随作意行。专精无间。观察圣谛。随所生起。心谢灭时。无间生心。作意观察。方便流注。无有间断。彼既如是。以心缘心。专精无替。便能令彼。随入作意。障碍现观。粗品我慢。无容得生。
Explanation: Because the practitioner's mind holds these notions, although he can deeply delight in nirvāṇa, his mind cannot enter nirvāṇa, because the heavy conceit of self has an obstructing effect. After the practitioner knows that the above conceit of self is an obstacle to entering nirvāṇa, he can swiftly penetrate it with wisdom, thereby removing the obstruction of conceit, abandoning the previously spontaneous arising of conceit, and then setting attention in motion, subduing all external knowable objects contacted by the mind, turning into contemplative-practice attention, following the attention as it moves, single-mindedly and uninterruptedly observing the Noble Truths. As the arising conceited mind ceases, the mind arises in uninterrupted attention and observation, with the consciousness flowing continuously in the observation of the Four Noble Truths without interruption. The practitioner, in this way, with the wisdom-mind attending to the uninterrupted attention, single-mindedly and diligently without distraction, steeped in the attention on the Four Noble Truths, leaves no opportunity for the heavy conceit of self that obstructs direct realization to arise.
Original text:如是勤修。瑜伽行者。观心相续。展转别异。新新而生。或增或减。暂时而有。率尔现前。前后变易。是无常性。观心相续。入取蕴摄。是为苦性。观心相续。离第二法。是为空性。观心相续。从众缘生。不得自在。是无我性。如是名为。悟入苦谛。
Explanation: The yoga practitioner who cultivates diligently in this way observes the continuous flow of his own mind, transforming and differing in succession, newly arising moment after moment, sometimes increasing and sometimes decreasing, existing only temporarily, suddenly manifesting, changing from before to after—this is the nature of impermanence. Observing that the continuous flow of the mind falls within the grasp of the grasped aggregates—this is the nature of suffering. Observing that the continuous flow of the mind is apart from a second dharma—this is the nature of emptiness. Observing that the continuous flow of the mind arises from the combination of many conditions and lacks self-mastery—this is the nature of non-self. This is called entering upon the truth of suffering: impermanence, suffering, emptiness, and non-self are named the truth of suffering.
Original text:次复观察。此心相续。以爱为因。以爱为集。以爱为起。以爱为缘。如是名为。悟入集谛。次复观察。此心相续。所有择灭。是永灭性。是永静性。是永妙性。是永离性。如是名为。悟入灭谛。次复观察。此心相续。究竟对治。趣灭之道。是真道性。是真如性。是真行性。是真出性。如是名为。悟入道谛。
Explanation: Next, one further observes that this continuous flow of the mind takes craving as its cause, craving as its origination, craving as its arising, and craving as its condition; realizing this principle is called entering upon the truth of origination. Next, one further observes that all the selective cessations (pratiṣaṃkhyā-nirodha) of this continuous flow of the mind have the nature of eternal cessation, eternal tranquility, eternal wondrousness, and eternal separation; this is called entering upon the truth of cessation. Next, one further observes that the path toward cessation that thoroughly counteracts this continuous flow of the mind has the true nature of the path, the true nature of suchness, the true nature of practice, and the true nature of transcendence; this is called entering upon the truth of the path.
Original text:如是先来。未善观察。今善作意。方便观察。以微妙慧。于四圣谛。能正悟入。即于此慧。亲近修习。多修习故。能缘所缘。平等平等。正智得生。由此生故。能断障碍。爱乐涅槃。所有粗品。现行我慢。
Explanation: Previously one had not yet observed the Four Noble Truths well; now one should skillfully apply attention and observe by means of skillful means, and with subtle wisdom can correctly and truthfully enter upon the principles of the Four Noble Truths. Because of drawing near to and cultivating, repeatedly cultivating, this subtle wisdom of observation, the apprehending cognition and the apprehended dharma become equal and equal, and correct wisdom (samyag-jñāna) can arise. Because correct wisdom arises, all the coarse manifesting conceit of self that obstructs the delight in nirvāṇa can be severed.
Original text:又于涅槃。深心愿乐。速能趣入。心无退转。离诸怖畏。摄受增上。意乐适悦。如是行者。于诸圣谛。下忍所摄。能缘所缘平等。平等智生。是名为暖。中忍所摄。能缘所缘平等。平等智生。是名为顶。上忍所摄。能缘所缘平等。平等智生。名谛顺忍。
Explanation: Furthermore, deeply delighting in nirvāṇa, one can swiftly enter it, the mind does not regress, one departs from all terrors, and internally generates intensified aspiration, comfort, and joy. Such a practitioner, in the cultivation of the Noble Truths, is encompassed by the lower acceptance (kṣānti). When the apprehending mind and the apprehended dharma are equal and equal, and the wisdom of equality arises, this is called the stage of Heat (ūṣmagata). Encompassed by the middle acceptance, when the apprehending mind and the apprehended dharma are equal and equal, and the wisdom of equality arises, this is called the Summit (mūrdhan). Encompassed by the higher acceptance, when the apprehending mind and the apprehended dharma are equal and equal, and the wisdom of equality arises, this is called the Acceptance Accordant with the Truths (satyānuloma-kṣānti).
Here the acceptance regarding nirvāṇa is divided into three grades—lower, middle, and higher. The lower grade of acceptance is at the stage of Heat among the four aids to enlightenment (nirvedhabhāgīya); the middle grade of acceptance is at the stage of Summit; the higher acceptance, also called the Acceptance Accordant with the Truths, is at the stage of Acceptance among the four aids. A practitioner at the stage of Heat can have the mind turn toward nirvāṇa, and no longer regresses in the cultivation of the dharma of nirvāṇa; because intensified aspiration toward the dharma of nirvāṇa has arisen, terrors are departed, and there is the benefit of merit, there will be no regression in all subsequent cultivation, and even after eradicating the view of self and attaining the first fruit, one will even less regress from the path to nirvāṇa. The benefit of merit at the stage of the four aids differs greatly from that of the first fruit, and the benefits of merit of the first fruit and the second fruit, and even between the second fruit and the third and fourth fruits, all differ greatly. Therefore, do not misunderstand the benefit of merit; do not mistake the benefit of merit of the four aids for that of the first or second fruit, thereby committing the great false speech of claiming realization where there is none.
Original text:彼既如是。断能障碍。粗品我慢。及于涅槃。摄受增上。意乐适悦。便能舍离。后后观心。所有加行。住无加行。无分别心。彼于尔时。其心似灭。而非实灭。似无所缘。而非无缘。又于尔时。其心寂静。虽似远离。而非远离。又于尔时，非美睡眠。之所覆盖。唯有分明。无高无下。奢摩他行。
Explanation: When the practitioner cultivates to this point, he can sever the heavy conceit of self that obstructs contemplative practice, and generates further intensified aspiration and joy toward nirvāṇa; then he can abandon all the preparatory efforts (prayoga) of subsequent contemplation of the mind and abide in the non-conceptual mind without preparatory effort. At this time, the practitioner's mind seems extinguished but is not actually extinguished; it seems to have no object of engagement but is not without engagement. At another time, the practitioner's mind is tranquil; although it seems to be far removed from the six sense objects, it has not actually departed from them. At this time the practitioner's mind is still covered by the hindrance of sleep; sleep has not yet become light, fragrant, and dreamless; there is only the very distinct, neither-high-nor-low practice of śamatha.
The yoga practitioner, after severing the heavy conceit of self that obstructs direct realization and generating intensified aspiration toward nirvāṇa, no longer needs to exert preparatory effort; at this time he feels the mind seems non-conceptual and seems extinguished, but it has not actually been extinguished; the mind seems to think of nothing, but there is still thought; he feels the mind seems far removed from the sense objects, but it has not actually departed from them; moreover, at this time the hindrance of sleep has not been eliminated, sleep is still heavy, and clarity has not been attained; there is only the distinct signless mind, not taking up the high or low of dharmas, abiding in meditative concentration, not contemplating the four establishments of mindfulness or the Four Noble Truths.
Original text:复有一类。闇昧愚痴。于美睡眠。之所覆盖。其心似灭。非实灭中。起增上慢。谓为现观。此不如是。既得如是。趣现观心。不久当入。正性离生。即于如是。寂静心位。最后一念。无分别心。从此无间。于前所观。诸圣谛理。起内作意。此即名为。世第一法。从此已后。出世心生。非世间心。此是世间。诸行最后。界畔边际。是故名为。世第一法。
Explanation: There is another type of person who is dim and foolish; covered by fragrant sleep, with the mind seemingly extinguished but not actually extinguished, he gives rise to the conceit of superiority (adhimāna), thinking this is direct realization—but it is not so. Since this person has attained such a mind tending toward direct realization, before long he should enter the noble state of departure from birth (niyāmāvakrānti). In such a tranquil mental state where the mind seems extinguished but is not, there is a final moment of non-conceptual mind; from this, without interruption, internal attention arises toward the principles of the Noble Truths previously observed—this is called the Supreme Worldly Dharma (laukikāgra-dharma). After this, the supramundane mind arises, not the worldly mind. This is the final boundary and limit of worldly formations; therefore it is called the Supreme Worldly Dharma.
This passage is very important; it describes the mental state of the final stage before realizing the Path, as well as the final method of cultivation before realization, and also reveals the difference between the Supreme Worldly Dharma and realization of the Path. Before realizing the Path, one is at the last of the four aids, the stage of the Supreme Worldly Dharma. At this stage, the hindrance of sleep becomes slight, so that sleep is very light and also very clear, hovering between half-asleep and half-awake; during sleep the mind is very clear, not dull, and the body is very comfortable; therefore the obstruction to cultivating the Path is small. The mind seems extinguished and non-conceptual, but there is still conceptual capacity; it has not been extinguished—discernment is merely slight, seemingly present yet seemingly absent. Thus the foolish and benighted person gives rise to the conceit of superiority, feeling that he is without mind and has attained direct realization, but in fact he has not.
However, he is not far from direct realization. If he continues diligently, before long he will realize entry into the noble state of departure from birth and death. That is, in such a tranquil mental state, there is still a final moment of non-conceptual mind; with this one moment of non-conceptual mind, from then on there will be uninterrupted internal attention arising toward the previously contemplated principles of the Four Noble Truths—this is called the Supreme Worldly Dharma. From then on, the supramundane mind arises, and the worldly mind is severed and extinguished; this is the final boundary and limit of worldly formations with the supramundane—therefore it is called the supreme among worldly [dharmas].
Original text:从此无间。于前所观。诸圣谛理。起内作意。作意无间。随前次第。所观诸谛。若是现见。若非现见。诸圣谛中。如其次第。有无分别。决定智现见智生。由此生故。三界所系。见道所断。附属所依。诸烦恼品。一切粗重。皆悉永断。
Explanation: From this, without interruption, internal attention arises toward the previously contemplated principles of the Four Noble Truths; the attention is uninterrupted, following the previous sequence of contemplated truths—whether directly seen or not directly seen—among the Noble Truths, in their respective order, after determining whether they exist or not, the wisdom of certainty and the wisdom of direct seeing arise. Because these arise, all the dausthulya of the categories of afflictions that are bound to the three realms, to be severed by the path of seeing, and attached to the basis on which they depend, are all forever severed.
This passage discusses the path of seeing. After the four aids, with further uninterrupted attention and observation, wisdom will arise, making the determination and confirming the principles of the Four Noble Truths of suffering, origination, cessation, and the path; at the same time, the wisdom of directly seeing dharmas arises, and one eradicates the view of self and attains the first fruit. At the same time as realizing the path of seeing and attaining the first fruit, all heavy afflictions are completely and forever severed and no longer arise. Therefore, if someone still has heavy afflictions, with afflictions seemingly still rather strong, that indicates he has not yet realized the path of seeing and attained the first fruit. From this it can be seen that a person's bodily, verbal, and mental actions are sufficient to show whether he has realized the path of seeing. Those whose bodily, verbal, and mental actions appear pure on the outside have not necessarily realized the path of seeing, but one who has realized the path of seeing certainly has pure bodily, verbal, and mental actions, without heavy afflictions.
Original text:此永断故。若先已离。欲界贪者。彼于今时。既入如是。谛现观已。得不还果。彼与前说。离欲者相。当知无异。然于此中。少有差别。谓当受化生。即于彼处。当般涅槃。不复还来。生此世间。若先倍离。欲界贪者。彼于今时。既入如是。谛现观已。得一来果。若先未离。欲界贪者。彼于今时。既入如是。谛现观已。粗重永息。得预流果。
Explanation: Because the heavy afflictions are forever severed, if one has previously departed from craving for the desire realm, then at the present time, having entered such direct realization of the truths, one attains the third fruit, the fruit of non-return (anāgāmin). This person's appearance should be known as no different from the appearance of the one who has departed from desire described earlier. However, there is a slight difference between them: namely, the third-fruit person who will receive transformational birth (upapāduka) in the five Pure Abodes will attain parinirvāṇa right there at the place of rebirth, never returning to be born in this world again.
If one has previously nearly departed from craving for the desire realm—one who has severed part of the desire-realm craving—then at this time, having attained such direct realization of the Four Noble Truths, one attains the second fruit, the fruit of once-return (sakṛdāgāmin). If one has previously not yet departed from craving for the desire realm, then at the present time, having attained direct realization of the Four Noble Truths, the heavy afflictions are forever pacified, and one attains the first fruit (srotāpanna).
According to the above exposition by Bodhisattva Maitreya, although one who attains the first fruit has not yet departed from desire-realm craving, the heavy afflictions must be forever severed and extinguished; subtle afflictions still remain, to be gradually severed and extinguished through subsequent cultivation, until the fourth fruit when all manifest afflictions are exhausted. Although those from the first to the fourth fruit can all perform direct contemplative realization of the Four Noble Truths, because they differ in merit, afflictions, meditative concentration, and contemplative wisdom, the wisdom they attain differs, and their fruits differ.
The third-fruit person has severed the afflictions of desire-realm craving and has the ability to attain nirvāṇa without remainder directly at the place of rebirth or in the antarābhava; such is a noble one liberated in mind through severing afflictions. The first-fruit and second-fruit persons still have various desire-realm cravings; their minds are not liberated from the desire realm, so they are not noble ones liberated in mind, but belong to the wise and virtuous (śruta-vetulya).
Original text:由能知智。与所知境。和合无乖。现前观察。故名现观。如刹帝利与刹帝利。和合无乖。现前观察。名为现观。婆罗门等。当知亦尔。此亦成就。众多相状。谓证如是。谛现观故。获得四智。谓于一切若行。若住诸作意中。善推求故。得唯法智。得非断智。得非常智。得缘生行。如幻事智。
Explanation: Because the wisdom that knows and the knowable object combine without discord, and the observation is directly present, it is called direct realization (abhisamaya). For example, when a kṣatriya and a kṣatriya combine without discord and the observation is directly present, it is called direct realization; the same should be known for brahmins and so forth. This also accomplishes many characteristics: because of realizing such direct realization of the truths, one attains four kinds of wisdom—namely, through skillful investigation within all the attentions of moving or abiding, one attains the wisdom of dharmas only, the wisdom of non-annihilation, the wisdom of non-eternality, and the wisdom that conditioned formations arise through conditions like an illusion.
The knowing wisdom refers to the sixth and seventh consciousnesses that can see, know, and realize dharmas, possessing wisdom of truthful observation; the knowable object refers to the principles observed by the sixth and seventh consciousnesses, such as the principles of the Four Noble Truths and the dharma of prajñā. When wisdom and object combine without discord, such directly present observation is called direct realization. If one cannot observe the true principles, or what is observed does not accord with the true principles, then wisdom and object do not match; it is not directly present observation and is not called direct realization.
"Combining without discord, not contradicting" mainly lies in the wisdom realm or wisdom level of the sixth and seventh consciousnesses. When wisdom is sufficient to correctly observe and cognize dharmas, it does not deviate from the principles, and it is directly present observation—not conjecture, inference, imagination, or analysis. For dharmas that are presently present, the facts are what they are; direct perception and direct cognition—this is called direct realization. At the time of direct realization, one realizes the dharma and attains dharma knowledge and analogical knowledge. Without direct realization, there is no dharma knowledge or analogical knowledge, and no fruit realization.
How does one distinguish whether the observation of dharmas is directly present or not? For example, in observing the truth of suffering, one feels the five aggregates are suffering; after directly observing that the five aggregates are suffering, one's internal cognition of suffering is very deep; at all times and places, in every thought, one perceives the suffering of the five aggregates, and in every thought one wants to escape suffering and extinguish it; this mental state forms uninterrupted attention, without interruption. Uninterrupted attention is the attention generated by the manas; the manas has perceived the suffering, not merely remaining on the surface of the mind consciousness—this is the result of directly present observation.
Suffering that is not directly present observation has not formed uninterrupted attention; it is intermittent, sometimes present and sometimes absent; one often forgets suffering and still pursues pleasure; the mind of renunciation is not strong, the capacity for awakening is not high, and the power of action is even weaker. When pleasurable objects manifest, one loses oneself, deeply mired in pleasure and unaware of suffering; one still has great hopes for the future, imagining one can obtain and maintain pleasure. Such a state where the mind and behavior contradict each other—feeling suffering on one hand while pursuing pleasure on the other—is non-direct observation of suffering. Because those who lack direct realization have insufficient discriminating wisdom, they often mistake their situation for direct perception and claim to have realized the dharma, when in fact they are still quite far from realization.
The common characteristics of those who lack directly present observation are: afflictions not removed, ignorance not severed, words and deeds inconsistent, outer appearance and inner reality inconsistent, saying one thing and doing another, pointing east while going west; the mouth speaks of emptiness while behavior everywhere clings to existence, with not a single place of emptiness; the mouth says "no self" while at all times and places there is self, impossible to conceal. Because there is no realization, they do not know the state of body and mind after realization, nor do they know that their thoughts and actions are contrary to the state of realization; therefore they simply cannot conceal their ordinary-person characteristics.
Original text:若行境界。由失念故。虽起猛利。诸烦恼缠。暂作意时。速疾除遣。又能毕竟。不堕恶趣。终不故思。违越所学。乃至傍生。亦不害命。终不退转。弃舍所学。不复能造。五无间业。定知苦乐。非自所作。非他所作。非自他作。非自非他。无因而生。
Explanation: A practitioner who possesses the four wisdoms of direct realization, before attaining the first fruit, if he moves through sense objects, due to momentary loss of mindfulness, although violent afflictive entanglements arise, with momentary attention he can swiftly dispel them; moreover, he can ultimately avoid falling into evil destinies, will never deliberately think of transgressing what he has trained in, will not even harm the life of animals, will never regress or abandon his training, can no longer commit the five acts of immediate retribution, and definitively knows that suffering and pleasure are not created by themselves, not created by others (such as Maheśvara), not created by both self and others, not created by either self or others, nor arisen causelessly.
This is the benefit of merit of the practitioner at the stage of the Supreme Worldly Dharma among the four aids. Before attaining the first fruit, he already has the ability to swiftly dispel violent afflictive entanglements, can avoid falling into evil destinies, and does not regress from or abandon the path of liberation of the Four Noble Truths. It can be seen that the four aids before the path of seeing also have great merit; the benefit of merit after the path of seeing is even greater—the wisdom of liberation is indeed most excellent.
Original text:终不求请。外道为师。亦不于彼。起福田想。于他沙门。婆罗门等。终不观瞻。口及颜面。唯自见法得法。知法得法。证法源底。越度疑惑。不由他缘。于大师教。非他所引。于诸法中。得无所畏。终不妄计。世瑞吉祥。以为清净。终不更受。第八有生。具足成就。四种证净。如是行者。乃至世第一法已前。名胜解作意。
Explanation: He will never seek out non-Buddhists as teachers, nor conceive of them as fields of merit; toward other śramaṇas and brahmins, he will never gaze at their mouths and faces, watch their countenances, value what they say, or obtain the Dharma from their mouths; he only sees the Dharma and attains the Dharma by himself. Seeing and attaining the Dharma on his own, he realizes the very source of the Dharma, transcends all doubts, and this is not accomplished by external conditions. Being able to realize the source of the Dharma is due to the teaching of the World-Honored One, the good teacher, not drawn from anywhere other than the World-Honored One. The practitioner is fearless among all dharmas, will never falsely hold that various worldly auspicious signs and good omens are purity, will never again receive an eighth birth in the three realms, and perfectly accomplishes the four certainties of realization. Such a practitioner, up to before the Supreme Worldly Dharma, is said to be in the attention of determination.
After the practitioner attains the four wisdoms of direct realization, he cultivates the four aids; all contemplative practice before the Supreme Worldly Dharma, the fourth aid, is called the attention of determination. This means that the thinking and investigation before direct realization should all be called determination and comprehension of the Dharma; only after determination can direct perception be attained, which is called realization. Realization is at the first fruit and above, while determination is at the stage of the first-fruit aspiration or the Supreme Worldly Dharma of the four aids; only after the four aids can one realize the path of seeing. Therefore, one should truthfully observe whether one's wisdom is the wisdom of direct perception, or determination, or conjecture, inference, and analysis, etc.; only by understanding one's own level of wisdom can one plan the next step of cultivation.
A practitioner with the four wisdoms of direct realization never obtains or knows the Dharma from elsewhere, and does not take what others say as the ultimate refuge; he always relies on his own direct observation to realize. The matter of seeing and attaining the Dharma can only be accomplished through one's own investigation and contemplative practice; others cannot help, and what others point out or teach cannot substitute for one's own direct contemplative realization. Doubts need to be resolved through one's own contemplative practice; what others say cannot dispel the doubts in one's own heart, because it is not personally seen or realized. Some people try every means to steal the fruits of cultivation, but the Buddha-dharma is such that whoever cultivates obtains it; what is stolen cannot become one's own, nor can one attain the wisdom of the path of seeing. Now with the Yogācārabhūmi-śāstra as a guide, the principles of the Dharma are increasingly clear; regarding the realization of fruits and seeing the mind, no one's refusal to accept can change this—otherwise, go find Bodhisattva Maitreya and argue with him.
Original text:于诸圣谛。现观已后。乃至永断。见道所断。一切烦恼。名远离作意。复从此后。为欲进断。修所断惑。如所得道。更数修习。永断欲界。上品中品。诸烦恼已。得一来果。如预流果。所有诸相。今于此中。当知亦尔。然少差别。
Explanation: After direct realization of the Noble Truths, up to the forever severing of all afflictions to be severed by the path of seeing, this is called the attention of separation; this is the state of the first fruit, severing the lower-grade afflictions of the desire realm. From then on, in order to further sever the afflictions to be severed by the path of cultivation, on the basis of the attained first fruit of eradicating the view of self, one cultivates even more diligently and repeatedly; after forever severing the higher-grade and middle-grade afflictions of the desire realm, one attains the second fruit, the fruit of once-return. Just as the first-fruit person possesses certain merits, the second-fruit person's merits are likewise, but there are still some differences.
Original text:谓若行境界。于能随顺。上品猛利。烦恼缠处。由失念故。暂起微劣。诸烦恼缠。寻能作意。速疾除遣。唯一度来。生此世间。便能究竟。作苦边际。得不还果。及不还相。如前已说。
Explanation: When the second-fruit person faces sense objects, at places where the violent higher-grade afflictive entanglements of the desire realm could be indulged, due to loss of mindfulness, when slight and weak afflictive entanglements have just arisen, he can immediately apply attention and swiftly dispel the afflictive entanglements. Afterward, he will come to be reborn in this world only one more time, and can then reach the ultimate limit of suffering, attaining the third fruit of non-return and the characteristics of non-return to the desire realm, as described earlier.
The afflictions severed by the first fruit through the path of seeing are the lower-grade afflictions of the desire realm, the heaviest part of the afflictions of desire-realm beings—the afflictions possessed by humans and beings of the three evil destinies. Beings in the heavens have no heavy afflictions, but have middle-grade and higher-grade afflictions; humans also have middle-grade and higher-grade afflictions. If one does not delight in and does not indulge in the afflictions of desire-realm beings, one can sever the middle-grade and higher-grade afflictions of the desire realm and attain the second fruit. Severing the higher, middle, and lower grades of desire-realm afflictions, one can depart from desire-realm craving, give rise to the first dhyāna, and attain the third fruit.
Therefore, the first fruit is realizing the Path, while the second and third fruits begin cultivating the Path; the afflictions to be severed in cultivating the Path are subtler and harder to sever than those of the first fruit, and once severed, wisdom advances. Cultivation from the first to the third fruit is precisely the severing of afflictions; the degrees of meditative concentration and afflictions are used to demarcate the fruits and levels of wisdom. Therefore, the ultimate and fundamental purpose of studying theory is to sever afflictions and purify bodily, verbal, and mental actions; if not for this, and one only values theory, it cannot be called cultivating the Path.
