Yogācārabhūmi-śāstra, Volume Thirty-Four: Characteristics of the Four Noble Truths
Chapter Three: Dharma Wisdom, Analogical Wisdom, 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 person, and having contemplated without perversion in accordance with the principles of the truths, and correctly observed them, he then, by inferential observation, contemplates the five aggregates in other dissimilar realms that cannot be directly observed. All the conditioned and tainted dharmas possessed by those aggregates pervade all places and all kinds; at all times they are like the dharmas presently observed — all subsumed within the principles of the truths, all of the nature of suffering, emptiness, impermanence, and non-self. These dharmas all arise and cease; after ceasing they are forever tranquil; after becoming tranquil they are forever permanent and at peace; all paths in the world can forever cut them off, ultimately departing from the suffering of the world.
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 contemplation of these dharmas, if one can observe as they really are the five aggregates that presently exist, directly witnessing the true principles of the Four Noble Truths through direct perception, dharma wisdom will arise — this is the basis upon which the seeds of dharma wisdom depend. If, regarding the remaining five aggregates that do not presently exist, apart from the dharmas that presently exist, one contemplates by inference and witnessing wisdom arises, that is analogical wisdom, the basis upon which the seeds of analogical wisdom depend.
Here two ways of realizing the Dharma are taught: one is the truthful observation of the five aggregates that currently exist, the other is the inferential observation of the five aggregates that do not currently exist; both observations can attain the wisdom of the truths. 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 of yesterday and before, and of tomorrow and after, are the five aggregates that are not present; they have a boundary with the present five aggregates, differing in point of time, but their nature and characteristics 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 those of last year and before, and of next year and after, are the non-present five aggregates; if this life's five aggregates are the presently visible five aggregates, then the five aggregates of past and future lives are the five aggregates not presently visible. By extension, the five aggregates throughout the three great asaṃkhyeya kalpas 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, natures, and characteristics; they are of the same kind and comparable.
Correct inference can give rise to dharma wisdom and analogical wisdom. On the basis of correctly and truthfully observing the presently existing five aggregates, then inferring and observing the remaining five aggregates that are not presently existing, one can give rise to dharma wisdom and analogical wisdom and attain the wisdom of non-arising of seeing the Path. The "boundary" refers to the boundary and division between dharmas of past and future periods and the dharmas of the present. When dharmas have boundaries, the manner of observing them 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, one attains the wisdom of the truths and the acceptance of non-arising.
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 contemplation-of-marks attention spoken of above still belongs to mixed study-and-reflection wisdom. If the contemplative practitioner, within the Four Noble Truths, repeatedly performs correct observation in this way, then through the sixteen aspects he will have gained certainty regarding the establishment-principle of the Four Noble Truths. Furthermore, regarding the exhaustiveness and suchness of the truths, he surpasses the mixed study-and-reflection attention and unceasingly gives rise to the determination of cultivation — this is called the determination attention. Such attention dwells solely on the realm of the truths and is constantly in meditative concentration. Because he cultivates and repeatedly cultivates this attention, in the two realms of the truth of suffering and the truth of origin he attains boundless wisdom.
The contemplation-of-marks attention before gaining certainty regarding the Four Noble Truths is mixed with study and reflection; it is not purely correct observation, nor uninterrupted observation. Only with uninterrupted correct observation can one gain certainty regarding the Four Noble Truths. After certainty comes determination (adhimokṣa); after determination comes realization. The exhaustiveness of the Four Noble Truths refers to the scope covered by the Four Noble Truths; suchness refers to that exhaustiveness which accords with the principles of the Four Noble Truths. If the observation is uninterrupted correct observation, one can surpass the stage of mixed study and reflection; at this time one can give rise to determination regarding the Four Noble Truths, called the determination attention. If one can constantly maintain meditative concentration without losing it, with the mind dwelling solely on the Four Noble Truths with no other object, such attention-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 boundless wisdom, one knows that all formations are impermanent and gives rise to the boundless determination regarding impermanence. Knowing in this way suffering, emptiness, impermanence, and non-self, and so on, one gives rise to the boundless determination regarding suffering, the boundless determination regarding emptiness and non-self, the boundless determination regarding evil conduct, the boundless determination regarding rebirth in evil destinies, the boundless determination regarding rise and decline, and the boundless determination regarding aging, sickness, death, sorrow, grief, worry, and suffering — all afflictions and distresses.
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 dharmas such as the flow of birth-and-death are boundless and limitless, so that the flow of birth-and-death is unceasing. Although the dharmas spoken of above are constantly present, only birth-and-death can be extinguished, without remainder. For this extinguishable dharma, there is no other means of extinguishing. Among such dharmas of death and birth in the various existences and various destinies, one gives rise to determination through the practice of non-aspiration, the practice of having no reliance, and the practice of deep revulsion, and diligently cultivates the determination attention.
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 intention regarding these existences and births spoken of above, one feels deep revulsion and terror from the depths of the heart; toward any practice arising in connection with nirvāṇa, one has deep heartfelt aspiration. The practitioner, through the long night of birth-and-death, has delighted in worldly forms, sounds, smells, tastes, and touches, and for the sake of these forms, sounds, smells, tastes, and touches has nourished and accumulated the truth of suffering.
Because of this condition, although he now can deeply aspire to nirvāṇa, he cannot enter nirvāṇa, cannot attain the pure dharma eye, cannot abide in the Four Noble Truths, nor determine them. His mind regresses from the realm of tranquility, because he has not been able to give rise from the depths of his heart to longing and reverence for nirvāṇa, and because there are doubts in his mind, he repeatedly feels revulsion and terror toward birth-and-death. Although such a person, in the cultivation of all the truths of suffering and origin, repeatedly feels deep revulsion and terror toward birth-and-death, and repeatedly gives rise to deep aspiration toward nirvāṇa, he still cannot 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 who deeply dreads birth-and-death and aspires to nirvāṇa cannot enter nirvāṇa, and cannot even determine and abide in the dharma of nirvāṇa? Because the practitioner still has the coarse conceit "I" that obstructs direct contemplative practice; as the contemplative practice deepens, attention arises either intermittently or uninterruptedly, and he deliberates thus: "I have long transmigrated through birth-and-death; I shall again transmigrate through birth-and-death; I shall be able to enter nirvāṇa; I cultivate various wholesome dharmas for the sake of nirvāṇa; I can observe that suffering is truly suffering; I can observe that origin is truly origination; I can observe that cessation truly ceases; I can observe that the path is truly the path; I can observe that emptiness is truly emptiness; I observe that non-aspiration is truly non-aspiration; I observe that the signless is truly 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 holds these notions in mind, although he can deeply delight in nirvāṇa, his mind cannot enter nirvāṇa, because the heavy conceit "I" has an obstructing function. After the practitioner knows that the above conceits are obstacles to entering nirvāṇa, he can swiftly penetrate with wisdom, thereby removing the obstruction of conceit, abandoning the previously spontaneous arising conceit; then he turns the attention, subdues all external knowable objects contacted by the mind, and turns into contemplative-practice attention, following the attention, single-mindedly and diligently without interruption observing the Noble Truths. As the arising conceited mind ceases, the mind arises upon uninterrupted attention-observation, the consciousness flowing without interruption in the observation of the Four Noble Truths. The practitioner, in this way, with the wisdom mind attending upon the uninterrupted attention, single-mindedly and diligently without distraction, steeped in the attention of the Four Noble Truths — thus the heavy conceit that obstructs direct contemplative practice has no opportunity 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 thus diligently observes the continuity of his own mind flowing and transforming ceaselessly: a dharma newly arises in the mind, and the next moment another newly arises, constantly changing; his mind sometimes increases and sometimes decreases, all existing temporarily, appearing momentarily, then changing — this mind, changing before and after, is the nature of impermanence. He further observes that the continuity of mind, having grasping, is subsumed by the grasped aggregates — this is the nature of suffering. He further observes that the continuity of mind, while continuing, does not belong to any dharma, because the mind is empty — this is emptiness. He further observes that the continuity of mind arises from the combination of many conditions and lacks self-mastery — therefore it 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: He again observes that this continuity of mind takes craving as cause, craving as origination, craving as arising, craving as condition — observing this principle is named entering upon the truth of origin. He again observes that all the selective cessation (pratisaṃkhyā-nirodha) of this continuity of mind has the nature of eternal cessation, eternal tranquility, eternal wondrousness, eternal separation — thus it is named entering upon the truth of cessation. He again observes that this continuity of mind, able to thoroughly counteract all afflictions, the path leading toward cessation, has the true nature of the path, the true nature of suchness, the true nature of practice, the true nature of departure — thus it is named 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: Formerly the Four Noble Truths had not yet been well observed; now one should skillfully attend and observe by means, and with subtle wisdom can correctly and truthfully enter upon the principles of the Four Noble Truths. Because one closely cultivates and repeatedly cultivates this subtle observational wisdom, the apprehending cognition and the apprehended dharma become equal and equal, and correct wisdom arises. With the arising of correct wisdom, all the coarse manifest conceit "I" that obstructs the delight in nirvāṇa is cut off.
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, the mind does not regress, one departs from all terrors, and intensified intention and comfort-joy arise within. For such a practitioner, in the cultivation of the Noble Truths, when the wisdom of the apprehender and the apprehended being equal and equal arises, subsumed under the lower patience, it is called "heat" (ūṣmagata); subsumed under the middle patience, when the equal wisdom of apprehender and apprehended arises, it is called "peak" (mūrdhan); subsumed under the higher patience, when the equal wisdom of apprehender and apprehended arises, it is named the "patience according with the truths" (satyānulomikī kṣānti).
Here the patience toward nirvāṇa is divided into higher, middle, and lower grades. The lower patience is at the "heat" stage of the four aids; the middle patience is at the "peak" stage; the higher patience, also called the patience according with the truths, is at the "patience" stage of the four aids. A practitioner at the heat stage can have the mind turn toward nirvāṇa, with no regression in cultivating the dharma of nirvāṇa, because intensified intention toward the dharma of nirvāṇa has arisen, terrors have departed, and there is the benefit of merit; hence in all subsequent cultivation there will be no regression, and even after eradicating the view of self (satkāya-dṛṣṭi) and attaining the srotāpanna fruit, there will be even less regression from the path to nirvāṇa. The benefit of merit at the four-aids stage differs greatly from that of the first fruit; the benefits of merit of the first and second fruits, and even of the second and 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 not yet attained.
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: The practitioner, having cultivated to this point, can cut off the heavy conceit that obstructs contemplative practice, and further develops intensified intention and joy toward nirvāṇa; thus he can abandon all the aids of subsequent mind-observation and abide in the non-conceptual mind without aids. At this time, the practitioner's mind seems extinguished but is not actually extinguished; it seems to have no object of grasping but is not without object. At another time the practitioner's mind is tranquil; although it seems to have departed from the six sense objects, it has not actually departed. At this time the practitioner's mind is still covered by the hindrance of sleep; sleep is not yet light, fragrant, and dreamless; there is only very distinct, neither-high-nor-low śamatha practice.
The yoga practitioner, after cutting off the heavy conceit obstructing direct realization and developing intensified intention toward nirvāṇa, need no longer strive at aids; at this time he feels the mind seems non-conceptual, seems extinguished, but it has not been extinguished; the mind seems to think of nothing, but there is still thought; it feels the mind has departed from sense objects, but it has not yet departed; moreover the hindrance of sleep has not been removed at this time, sleep is still heavy, clarity not attained; there is only the distinct signless mind, not taking the high or low of dharmas, abiding in meditative concentration, not contemplating the four foundations 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 kind of person who is dull and foolish; covered by fragrant sleep, with the mind seemingly extinguished but not actually extinguished, he gives rise to the conceit of superiority, thinking this is direct realization — but it is not. Since this person has attained such a mind tending toward direct realization, before long he should enter the noble state of departure from birth. In such a tranquil mental state where the mind seems extinguished but is not, there is a last moment of non-conceptual mind; from this, without interruption, inner attention arises toward the previously observed principles of the Noble Truths — this is called the "supreme worldly dharma" (laukikāgra-dharma). After this, the supramundane mind arises, no longer the mundane mind. This is the final boundary-limit of worldly formations, therefore it is named the supreme worldly dharma.
This passage is very important; it describes the mental state of the final stage before realizing the Path and the final method of cultivation before realization, and also reveals the difference between the supreme worldly dharma and realization of the Path. Before realization, 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, between half-asleep and half-awake; during sleep the mind is very clear, not dull, and the body is comfortable, so the obstruction to cultivating the Path is small. The mind seems extinguished, non-conceptual, but there is still conceptuality; it has not been extinguished — discernment is merely slight, seemingly present and seemingly absent. Thus the foolish and benighted person gives rise to the conceit of superiority, feeling he is without mind and has direct realization — but in fact he does not.
Yet he is not far from direct realization. If he continues diligently, before long he will realize entry into the noble state free of birth — that is, in such a tranquil mental state there is still a last moment of non-conceptual mind; with this one moment of non-conceptual mind, from then on, without interruption, inner attention arises toward the previously contemplated principles of the Four Noble Truths — this is named the supreme worldly dharma. From then on, the supramundane mind arises and the mundane mind is cut off and ceases; this is the final boundary of worldly formations with the supramundane, hence it is called the foremost in the world.
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, inner attention arises toward the previously contemplated principles of the Noble Truths; the attention is uninterrupted, following the previously sequential contemplation of the truths — whether directly seen or not directly seen — among the Noble Truths, in their order, after discriminating presence and absence, the wisdom of certainty and the wisdom of direct seeing arise. With their arising, all the heavy portions (dausthulya) of all the categories of afflictions belonging to the three realms, to be abandoned by seeing the Path, attached to the basis [of mind], are forever cut off.
This passage deals with seeing the Path. After the four aids, with further uninterrupted attention-observation, wisdom arises, certainty is made, confirming the principles of the Four Noble Truths of suffering, origin, cessation, and path, and simultaneously the wisdom of directly seeing dharmas arises — the view of self is eradicated and the first fruit attained. Simultaneously with seeing the Path and attaining the first fruit, all heavy afflictions are forever cut off and no longer arise. Therefore, if someone still has heavy afflictions, with afflictions seemingly still rather strong, that shows he has not yet seen the Path and attained the first fruit. From this it is evident that a person's bodily, verbal, and mental actions suffice to show whether he has seen the Path. One whose bodily, verbal, and mental actions appear pure outwardly has not necessarily seen the Path, but one who has seen the Path 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 cut off: if one had previously departed from craving for the desire realm, then now, having entered such direct realization of the truths, he attains the anāgāmin fruit. His features should be known as no different from the features of the desire-free person described earlier. Yet there is a slight difference here, namely that the third-fruit person, who will receive transformational birth in the pure abodes, will attain parinirvāṇa right there at the place of rebirth, never returning to be born in this world.
If one had previously nearly departed from craving for the desire realm — having partially eradicated desire-realm craving — then at this time, having attained such direct realization of the Four Noble Truths, he attains the sakṛdāgāmin fruit. If one had not previously departed from craving for the desire realm, then now, having attained direct realization of the Four Noble Truths, the heavy afflictions are forever stilled and he attains the srotāpanna fruit.
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 cut off and stilled; subtle afflictions still remain, to be gradually eradicated through subsequent cultivation, until the fourth fruit when all manifest afflictions are exhausted. Although from the first to the fourth fruit all can directly contemplate the Four Noble Truths, because they differ in merit, afflictions, meditative concentration, and contemplative wisdom, the wisdom attained differs, and the fruit stages differ.
The third-fruit person has eradicated the affliction 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 eradicating afflictions. The first- and second-fruit persons still have various desire-realm cravings; the mind is not liberated from the desire realm, so they are not noble ones liberated in mind but belong to the wise.
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 object known combine without discord, and the observation is direct and present, it is called direct realization (abhisamaya). Just as kṣatriyas with kṣatriyas, combining without discord, directly observing — this is called direct realization; so too with brahmins and the rest, it should be known. This also accomplishes many characteristics: because of realizing such direct realization of the truths, four wisdoms are attained: through skillful investigation in all attentions whether moving or abiding, one attains the wisdom of "dharmas only," the wisdom of "not annihilated," the wisdom of "not eternal," and the wisdom of "conditioned formations arising from conditions being like illusions."
The knowing wisdom refers to the sixth and seventh consciousnesses that can see, know, and realize dharmas, possessing truthful observational wisdom; the known object refers to the principles observed by the sixth and seventh consciousnesses, such as the principles of the Four Noble Truths and the prajñā dharma, etc. When wisdom and object combine without discord, such direct 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 direct observation and is not called direct realization.
"Combining without discord, without mutual contradiction" mainly concerns the wisdom realm or level of the sixth and seventh consciousnesses. When wisdom is sufficient to correctly observe and cognize dharmas, it does not diverge from the principles, and it is direct observation — not conjecture, inference, imagination, or analysis. As for presently existing dharmas, what the facts are is what they are; direct perception and direct cognition — this is called direct realization. At direct realization, the dharma is realized and dharma wisdom and analogical wisdom are attained. Without direct realization, there is no dharma wisdom or analogical wisdom, no fruit realization.
How to distinguish whether the observation of a dharma is direct or non-direct? For example, in observing the truth of suffering, one feels the five aggregates are suffering; after directly observing that the five aggregates are suffering, the inner 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 mentality 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 direct observation.
Suffering that is not directly observed does not form 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 awakening nature is not high, and the power of action is even weaker. When a pleasurable object appears, one loses oneself, deeply immersed in pleasure and unaware of suffering; hope for the future is still great, fantasizing about obtaining and maintaining pleasure. Such a state where the mind feels suffering on one hand and pursues pleasure on the other, mind and behavior contradicting each other, is non-direct observation of suffering. Because of insufficient discriminating wisdom, those without direct realization often mistake their situation for direct perception and realization of dharma, when in fact they are still quite far from realization.
The common characteristics of those who do not directly observe are: afflictions not removed, ignorance not severed, words and deeds inconsistent, exterior and interior inconsistent, saying one thing and doing another, pointing east while going west; the mouth speaks of emptiness while behavior everywhere clings to existence, with nothing empty anywhere; the mouth says non-self while at all times and places there is self, impossible to conceal. Because there is no realization, they do not know the body-mind state after realization, nor that their thoughts and actions contradict the realized state; 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 with the four wisdoms of direct realization — before attaining the first fruit, if he is amid sense objects and, due to momentary loss of mindfulness, fierce afflictive entanglements arise, a moment of attention swiftly dispels them; moreover he will ultimately not fall into evil destinies, will never deliberately think of dharmas contrary to his training, will not harm even the life of an animal, will never regress or abandon his training, can no longer commit the five acts of immediate retribution, and knows for certain that suffering and pleasure are not created by their own nature, not created by Maheśvara and the like, not created jointly by their own nature and Maheśvara and the like, nor are they created by neither their own nature nor Maheśvara and the like, arising causelessly.
This is the benefit of merit of the practitioner at the stage of the supreme worldly dharma of the four aids. Before attaining the first fruit, he already has the ability to swiftly dispel fierce afflictive entanglements, can avoid falling into evil destinies, and does not regress from or abandon the liberation path of the Four Noble Truths. It is evident that the four aids before seeing the Path have great merit, and the benefit of merit after seeing the Path is even greater — the wisdom of liberation is truly 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 externalists as teachers, nor conceive of them as fields of merit; toward other śramaṇas and brahmins and the like, he will never gaze at their mouths and faces, watch their countenances, value what they say, or obtain dharma from their mouths; only by himself does he see the dharma and attain the dharma. Seeing and attaining the dharma by himself, he realizes the bottom-source (root) of the dharma, removes all doubts, and this is not accomplished through external conditions. Being able to realize the dharma's source is due to the instruction of the World-Honored One and good teachers, not drawn from elsewhere outside the World-Honored One. The practitioner is fearless among dharmas, will never falsely cling to worldly auspicious signs and good omens as purity, will never again receive an eighth birth in the three realms, and fully accomplishes the four pure realizations. Such a practitioner, before reaching the supreme worldly dharma, is named the determination attention.
After the practitioner attains the four wisdoms of direct realization and cultivates the four aids, all contemplative practice before the fourth aid, the supreme worldly dharma, is called the determination attention. That is, the thinking and investigation before direct realization should all be called determination and comprehension of dharma; only after determination can direct observation be attained, named realization. Realization is at the first fruit and above; determination is at the first-fruit-direction or at the supreme worldly dharma stage of the four aids; only after the four aids can one realize and see the Path. Therefore one should truthfully observe whether one's wisdom is the wisdom of direct perception, or determination, or conjecture, inference, 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 dharma from elsewhere, does not take what others say as the ultimate refuge, but relies on his own direct observation to realize. Seeing and attaining the dharma can only rely on one's own investigation and contemplative practice; others cannot help; what others point out or teach cannot substitute for one's own direct observation. Doubts must be resolved through one's own contemplative practice; what others say cannot remove the doubts in one's own heart, because it is not personally seen and realized. Some people try every means to extract others' cultivation achievements; the Buddha-dharma is such that whoever cultivates obtains it; what is extracted cannot become one's own, nor can one attain the wisdom of seeing the Path. Now with the Yogācārabhūmi-śāstra as guidance, the dharma principles grow ever clearer; regarding realizing the fruits and seeing the mind, whoever is unconvinced can do nothing about it — otherwise go find Bodhisattva Maitreya and have a talk.
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, until forever cutting off all afflictions to be abandoned by seeing the Path, this is named the attention of removal — this is the first-fruit state, eradicating the lower-grade afflictions of the desire realm. From then on, in order to further eradicate the afflictions to be abandoned by cultivation, on the basis of the attained first fruit's eradication of the view of self, one cultivates more diligently, and after forever eradicating the higher-grade and middle-grade afflictions of the desire realm, one attains the second fruit, the sakṛdāgāmin. Just as the merits possessed by the first fruit, the srotāpanna, are so, the merits of the second-fruit person are likewise, yet there are 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: That is, when the second-fruit person faces objects, at places where the very fierce 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 attend and swiftly dispel them. Thereafter he comes to be born in this world only once more, and can reach the ultimate limit of suffering, attaining the anāgāmin fruit and the features of non-return, as said before.
The afflictions abandoned by the first fruit at seeing the Path are the lower-grade afflictions of the desire realm, the heaviest portion 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- and higher-grade afflictions; humans also have middle- and higher-grade afflictions. If one does not delight in and does not indulge the afflictions of desire-realm beings, one can eradicate the middle- and higher-grade afflictions of the desire realm and attain the second fruit. Having eradicated 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; the second and third fruits begin cultivating the Path. The afflictions to be abandoned in cultivating the Path are subtler and harder to sever than at the first fruit; once eradicated, wisdom advances. Cultivation from the first to the third fruit is precisely to eradicate afflictions; the degree of meditative concentration and afflictions delimits the fruit stages and levels of wisdom. Therefore the ultimate and fundamental purpose of studying theory is to eradicate afflictions and purify bodily, verbal, and mental actions; if not for this, and one only values theory, it cannot be called cultivating the Path.
