Abhidharmakośa-Bhāṣya of Vasubandhu: The Treasury of the Abhidharma and its (Auto) commentary Vol. 3 [3] 9788120836105, 9788120836075

Table of contents :
Vol. 3 Contents
A Summary of the Path by Poussin
6. Exposition of the Path and the Persons
6. Outline
6. Exposition of the Path and the Persons
6. Endnotes
7. Exposition of the Cognitions
7. Outline
7. Exposition of the Cognitions
7. Endnotes
8. Exposition of the Meditative Attainments
8. Outline
8. Exposition of the Meditative Attainments
8. Endnotes

Citation preview

Abhidharmakosa-Bha~ya of VASUBANDHU Volumeill

II I

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•1

I

A bhidharmakosa-B ha~ya of VASUBANDHU

_______________,_ The Treasury of the Abhidharma and its (Auto) commentary

Translated into French by

LOUIS DE

LA VALLEE

POUSSIN

Annotated English Translation by

GELONG LODRO SANGPO

With a New Introduction by BHIKKHU

KL DHAMMAJOTI

Volumeill

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED• DELHI

:.1729327

First Edition: Delhi, 2012 Translated from L' Abhidharmakosa de Vasubandhu First edition 1823-1931, Paris, Paul Geuthner Second edition 1971, Bruxelles, Institute Belga des Hautes Etudes Chinoises

© GELONG LODRO SANGPO

All Rights Reseived

ISBN : 978-81-208-3608'.-2 978-81-208-3609-9 978-81-208-3610-5 978-81-208-3611-2 978-81-208-3607-5

(Vol. I) (Vol. II) (Vol. III) (Vol. IV) (Set)

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Volume III •

A Summary of the Path by Louis de La Vallee Poussin

•

Outline of Chapter Six

•

Chapter Six: Exposition of the Path and the Persons [in whom the Noble Path Arises] (Milrgapudgalanirdesa)

•

Endnotes to Chapter Six

•

Outline of Chapter Seven

•

Chapter Seven: Exposition of the Cognitions (Jiiiinanirdesa)

•

Endnotes to Chapter Seven

•

Outline of Chapter Eight

•

Chapter Eight: Exposition of the Meditative Attainments (Samilpattinirdesa)

•

Endnotes to Chapter Eight

of by Louis de la Vallee Poussin

[The stages on the path are:] 1. Acquisition of the wholesome roots conducive to liberation (mok~abhiigfya kusalamula; iii. 44c, iv. 124, vi. 24c, vii. 30, 34)-which are thoughts or actions inspired by the desire for liberation (Nirva:Qa)-in an existence_ previous to the immediate preparations of the (noble) path (vi. 24d).

2. Acquisition of the lineages for noble ones (aryavaf(lsa; vi. 5-8), moral qualities which make a perfect monk or nun. As a general rule, it is considered that the entry to the (noble) path presupposes the status of a monk or nun, but certainly the pratimok~a restraint (pratimok~asmµvara), the status of the upiisaka (iv, F 69, 204). 3. The practice of the meditation on the loathsome (aiubhiibhiiwmii) and of the application of mindfulness of breathing (ii.nii.pii.nasmrti) (vi. 9-13), through which one triumphs [respectively] over desire and distraction, through which one becomes capable of entering into cultivation (bhavana) or concentration (samii.dhi). 4. The applications of mindfulness or applications of understanding (prajiiii) due to mindfulness (smrtyupasthana; vi. 14-16). In a still imperfect manner, the practitioners understand the specific and the common characteristics of the body, of sensations, of thought, of factors in general. 5. The acquisition of the four wholesome roots (kusalamula) called conducive to penetration or stages of penetration (nirvedhabhagfya; vi. 17-25) then takes place. These are applications of mindfulness (smrtyupasthiina) of a superior nature, of which the supreme, i.e., the supreme mundane factors (laukikagradharma), leads directly to the pure insight into the truths, to the direct realization (abhisamaya).

The stages of penetration are, par excellencf, the preparatory path (pra1ogamiirga); all the preceding practices are the distant preparatory path. Now there comes the actual (noble) path, the path of abandonment (prahii,:iamiirga) of the defilements (klesa). 6. The direct realization (abhisamaya; vi. 2cd, 27ab) or direct reali~ation of the truths (satya-abhisamaya). This is a pure (anasrava) understanding (prajiiii), i.e., free from all mistaken views (viparyii.sa; v. 9) and all defilements (attachment [raga], etc.) which seizes the common characteristics (siimanyalak~a1J,a; ii, F 225) of the truths. - The truths are defined, vi. 2, 3; each consisting of four aspects or modes of activity (iikiira), vii. 13; the clear realization is thus gradual (anupurva), vi. 27.

The direct realization (abhisamaya) consists of sixteen thoughts.

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A Summary of the Path by Louis de La Vallee Poussin

The practitioners first see the truth of unsatisfactoriness relative to the realm of desire. This seeing consists of two moments. In the first, the receptivity to the cognition of the factors with regard to unsatisfactoriness (dulJkhe dharf!1-a}fiiihak~iinti; vi. 26a), the practitioners destroy any doubt that may remain relative to the unsatisfactoriness of the realm of desire: this first moment is a receptivity (kfiinti), which expels a certain category of defilement (klesa); it is a path of abandonment (prahii,:iamiirga) or an unhindered path (iinantaryamiirga), v. 61, vi. 28, 65. This first moment is the entry into the assurance of the absolute good (samyaktvaniylimiivakriinti; vi, F 120) and makes the practitioners noble ones (iirya), candidates for the first fruit. The second moment, any doubt having disappeared regarding the unsatisfactoriness of the realm of desire, is called cognition of the factors with regard to unsatisfactori'ness (dul,ikhe dharmajfiiina): this is a perfect cognition. The difference between receptivity (k~iinti) and cognition (jfiiina) is explained in vii. 1. - By means of the second moment, the practitioners who, by means of the first moment, have cut off the possession (priipti; ii. 36c) of a certain category or group of defilements (klesa), take possession of the cessation relative to these defilements (cessation = nirodha, pratisa,p,khyiinirodha, nirvii,:ia; ii, F 180, 278). The practitioners are thus liberated from these defilements: the second moment is thus a path of liberation (vimuktimiirga) (vi. 28, 61, 65).

In the third and fourth moments, the practitioners see the truth of unsatisfactoriness relative to the unsatisfactoriness of the two higher realms. - There are the same four moments for each truth: in total sixteen moments, eight moments of receptivity, eight moments of cognition. The four moments of cognition relative to the realm of desire are cognition of the factors (dharmajfiiina); the four moments relative to the higher realms are subsequent cognition (anvayajfiiina; vii. 3,.6, 8). 7. The first fifteen moments of the direct realization (abhisamaya) constitute the path of insight (satyadarsanamlirga or darsanamiirga), because they are the first (pure) insight into the truths (vi. 28c). -This is the wheel of Dharma (dharmacakra; vi. 54), [turning] so rapidly that it is difficult for noble ones capable of reading the thought of others to follow the progress of the practitioners entering into the path of insight (darsanamiirga; vii. 6b). The eight receptivities or paths of abandonment (prahii,:iamiirga) that occur there bring about the abandonment (v, F 13-14, 103, 112), and this in a definitive manner, of a certain category of defilement-the defilernent which is afflicted view (drfti) in its nature (the afflicted view of self [satkiiyadr~ti], etc., i. 40c, iv. il, v. 4, vi. 58, viii. 36), the defilement called having no real support (avastuka)-plus

A Summary of the Path by Louis de La Vallee Poussin

1863

[the abandonment] of a certain [category of] attachment (raga), the attachment that is in direct relationship with afflicted view (dr$fi; v. 33). In the sixteenth moment, which is the_ first moment of the path of cultivation (bhavanamarga), the practitioners take possession of the first fruit, the fruit of stream-enterer (srotaapanna) (on the fruits, v. 70, vi. 51), and ofthe sixth complete knowledge (parijiia; v. 64). Their liberation is certain, is rapid: they will obtain NirviiQ.a after seven (or after fourteen) rebirths at the most, vi. 34a. However, if the practitioners, before entering into the path of insight (darsana), have not got rid-by a mundane path of cultivation (laukika bhavanamarga; see § 8)-of the defilements which can only be abandoned by the path of cultivation (bhlivanamargaheya), upon leaving the path of insight, they remain bound by the innumerable defilements: the path of insight, in short, cuts only the afflicted views (dr$fi), the afflicted view of self, etc.; it does not cut the attachment (riiga) that is experienced toward agreeable sensations, which, unlike the "self', are substantial or real; likewise, it leaves intact the hatred (dve~a), etc. (v. Sa; i. 40), which only the path of cultivation can cut. 8. The path of cultivation (bhiivana) is, in its nature, puna~ punariimukhfkara,:ia, abhyiisa, repeated consideration, in French "meditation". (On the multiple meanings of bhavana, bhavayati, ii. 59; iv.123; v. 29, 60d; vi. Sa, 70; vii. 11, 20, 27). This path is pure or impure; pure, it can be cultivated only by practitioners who have traversed the path of insight. Let us consider the practitioners who, although bound by all the fetters to be abandoned through cultivation (bhavanaheyakle§a), leave the path of insight and enter into the pure path of cultivation. This path consists of the repeated contemplation of the truths. Through this contemplation, the practitioners will abandon, in sequence, the nine categories (strongstrong, strong-medium, strong-weak, medium-strong, ... vi. 33) of the defilements relative to the realm of desire, relative to each of the four' meditations (dhyiina) (stages or peavens of the realm of fine-materiality), relative to each of the four states or four births (upapatti) of meditative attainment called formless that constitute the realm of ·immateriality ( on the distinction betw_een meditation as meditative ·attainment [samapattidhyiina] and meditation as birth [upapattidhyiina], viii.1); for -example, they first abandon any attachment (raga) in regard to sense pleasures, then in regard to satisfaction that is experienced in the first meditation (dhyana). The abandonment of each of these categories (nine for each of the nine stages) consists of one moment of abandonment or of expulsion (prahii.,:ia or ii.nantarya-

1864

A Summary of the Path by Louis de La Vallee Poussin

miirga) and one moment of liberation (vimuktimiirga) in which moment the practitioners take possession of the cessation of this category. In distinction to th.e path of insight, these two moments are moments of cognition (jiiiina); there are no receptivities (k~iinti) in the path of cultivation (v. 65d).

The practitioners who obtain the abandonment of the sixth category of defilements (klesa) of the realm of desire (belonging to the lower realm [avarabhiigfya], v. 43) become once-returners (sakrdiigiimin; vii. 35c); they will be reborn no more than once in the realm of desire; those who have obtained the abandonment of nine categories of the same defilements become non-returners (aniigiimin; v. 34): they will no longer be reborn in the realm of desire. The path of abandonment by which the practitioners abandon the ninth category (weak-weak) of the defilements attached to the highest sphere of existencethe fourth Arupya, the sphere of neither ideation nor non-ideation (naivasa,µjfiiinlisaf!ljfiiiyatana), in short bhaviigra-bears the name of adamantine concentration (vajropamasamiidhi; vi. 44d). It is followed by a path of liberation in which the practitioners take possession of the cessation of all the defilements (klesa) or fluxes (iisrava). The practitioners, endowed with the highest of the complete knowledges (parijiiii; v. 69c}, are henceforth perfected beings (arhat), those beyond training (asaik.ra). They possess the cognition of exhaustion (k~ayajiiiina; vi. 44d) and, when they are unshakable, the cognition of non-arising (anutpiidajiiiina; vi. 50). (On the various types of perfected beings, the retrogressing of the perfected beings, vi. 56-60.) 9. The name path of advancement or path of distinction or path of progress (vise~amiirga) is given to the paths (that is to say, to the moments of thought) which are better (visi~{a) than the fruit already obtained (v. 61; vi.. 32, 65). The' theory of the four paths: (1) preparatory path (prayoga), (2) unhindered path (iinantarya), (3) path of liberation (vimukti), (4) path of advancement (vise~a), is applied to the multiple spiritual processes, for example, the acquisition of the vise~as (that is to say, the spiritual boons [gu~a], the acquisition of which is based on the meditations [dhyiina]): the acquisition of the divine eye and of the superknowledges (abhijftii; vii. 42), the acquisition of the spheres of mastery (abhibhviiyatana; viii. 35), etc. - One process particularly worthy of note is the perfectioning transformation of the (praxis-oriented) faculties (indriyasaf!lciira; vi. 41c, 57c, 58d, 60) through which the practitioners transform or perfect the (praxis-oriented) faculties (indriya) of faith, etc., by making them sharp (tr~~a). The classification of the noble ones (sraddhiianusiirin, etc., vi. 29, 63) is based on the distinction of the weak (mrdu) and sharp faculties.

A Summary of the Path hy Louis de La Vallee Poussin

1865

10. However, without having seen the truths through a pure understanding (prajfili), without having uprooted the erroneous afflicted views (i.e., the afflicted view of self [satkayadr~fi], etc.), in other words, though remaining ordinary worldlings (prthagjana; vi. 26a), practitioners can detach (vairagya) themselves from the realm of desire, from the realm of fine-materiality and from the first three stages of the realm of immateriality. Besides the pure (anasrava) or supramundane (lokottara) or noble (iirya) pathwhich is insight into the truths (darsanamiirga), or repeated insight, cultivation of the truths (bhiivanamiirga)-there is an impure (siisrava, samala) or mundane path called mundane path of cultivation (laukika bhavaniimiirga). In this path, the practitioners do not progress through attention bearing on the true nature of things (tattvamanasikiira) and seizing their common characteristics (siimiinyalak~wia; impermanence, etc.); they will not think of "unsatisfactoriness" in and of itself, the setting aside of the "self' or of the "other" who suffers; etc. - The practitioners become disgusted with the realm of desire, detest (vidu~a!lii) the realm of desire, which is coarse, unsatisfactory, an obstacle; they consider the first meditation (dhyana) as excellent, etc. (vi. 49, 61). In this way they obtain, in two successive moments (i.e., one moment of abandonment, one moment of liberation), the abandonment of each of the nine categories of the defilements that are attached to the realm of desire. And likewise for the successive stages. a. It is obvious that persons born in the realm of desire, and consequently obscured by birth by all the defilements proper to their level of existence, cannot become free from the aforementioned defilements by the thoughts of the realm of desire. The practitioners should thus raise themselves above their natural state (ptakrtyavasthii) in order to become disgusted with or detached from (vairagya) the realm of desire. As long as they are not disgusted with it, they will not enter into the first meditation (dhyiina), since it~ this very same disgust which makes them enter into the first meditation. 'Fhe practitioners should thus enter into a meditative state called preparatory meditation (dnaghmya; v. 66, vi. 44d, 61c, viii. 22c), which is the threshold, the stage of pE__eliminary concentration (siimantaka) of the first meditation: it is in this state that they are liberated from the defilements of the realm of desire. From the first meditation, they will rise up in order to become free from the defilements of .the first meditation, into the threshold of the second meditation, and so forth (viii. 21d). In order to liberate tnemselve-s from the defilements of a certain stage by means of the mundane path of cultivation, they must, on the one hand, aspire to a higher stage, on the other hand, enter into the threshold of the higher stage. - Consequently, the practitioners cannot, through the mundane path, detach thems~lves from the highest stage of cyclic existence, i.e., bhaviigra.

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A Summary of the Path by Louis de La Vallee Poussin

b. The mundane path, if it puts the practitioners into possession of the cessation (nirodha) of the defilements or of the disconnection from the defilements (visal!lyoga), provides only a mundane possession (laukikr priipti) of this disconnection (vi. 46a). This possessfon cannot be definitive. The gods of the world of Brahma are ordinary worldlings (prthagjana), provisionally liberated from the activation of the defilements of the realm of desire. It is usual that practitioners would have cultivated the mundane path of cultivation before entering into the path of the pure insight into the truths. Who among us, in the course of an infinite number of rebirths, has not obtained the meditations (dhyiina) through the mundane path? AU beings, during certain periods of chaos, are reborn in the heavens of meditation {viii. 38). One should thus distinguish, on the one hand, the practitioners who obtain in succession all the fruits as we have explained above(§ 8), the stream-enterers, onceretumers, non-returners; and on: the other hand, the practitioners who, before entering into the path of insight, are already liberated by the mundane path from lower categories of the defilements of the realm of desire or of all categories of the defilements of the realm of desire (i.e., those who are detached for the most part [bhuyovftariiga], those with detachment [vftariiga], those who are detached from Kama [kamavftaraga]). Such practitioners, when they have traversed the path of insight, do not become stream-enterers; they will become once-returners or nonreturners, according to the case. Arid thanks to the path of insight, they possess the supramundane and mundane possession of the cessation of the defilements previously abandoned by the mundane path (vi. 29c, 55). The Buddha has given a memorable example for this method: he was an ordinary worldling when he came to the Bodhi Tree (iii. 41a), but an ordinary worldling who had cultivated the mundane path to its utmost limit, who no longer had attachment except for bhaviigra, the fourth stage of.the Arupya. He thus obtained the status of perfected being (arhat)-which for him. was the status of Samyaks.i41buddha-in thirty-four[= 16 + 18] moments of thought (ii. 44a; vi. 24a): •

sixteen moments of direct realization of the truths (abhisamaya; above § 6), which made him a non-returner, a non-returner detached from all existence with the exception of bhaviigra;

•

eighteen moments (nine paths of abandonment, nine of liberation) of the path of cultivation of the truths, which destroyed the defilements relative to bhaviigra.

11. It is usual that the practitioners, after having achieved the path of insight into the truths, practice the mundane path of cultivation.

A Summary of the Path by Louis de La Vallee Poussin

1867

Having become stream-enterers, they detach themselves from the realm of desire through the mundane path: nevertheless, their possession of the cessation of defilements of the realm of desire is a supramundane possession (vi. 46, 53c). The mundane path immediately places them in possession of the fruits higher to those of the stream-enterers a. The practitioners who are detached from the realm of desire through the mundane path can cultivate the path of insight by entering into meditation (dhyiina); nothing is easier for them, since they "possess" the meditations (dhyiina) and can "actualize" (sa'!lmukhfkartum) them at will. b. The practitioners who are not detached from the realm of desire through the mundane path will enter into the preparatory meditation (aniigamya) in order to practice the path of insight. 1 And they will be able, in this same preparatory meditation, to practice up to the end, up to the acquisition of the fruit of the perfected being (arhat), the pure path of cultivation of the truths [whereas the impure path of cultivation consists of the successive acquisition of the meditations (dhyana) and of the formless equipoises (iirupya)]. Nevertheless, it is in the meditaticms (dhyana), and notably in the fourth meditation, that the path is most easily practiced (v. 66aj vi. 24a, 47c). c.

The pure path is absent in the realm of desire (ii. 12; viii. 5).

d.

Any pure path of cultivation is also absent in the fourth formless equipoise

(iirupya); it is therefore in a lower stage (notably, the third formless equipoise) that

the practitioners-when they are a god of a certain class-will be liberated from the defilements of the fourth formless equipoise (viii. 20a). e.

The types of beings who are capable of cultivating the path (vi. 55).

12. One can obtain the status of perfected being (arhat) without having practiced the meditations (dhyiina). Even more so the attainment.of the cessation of ideation and of sensation (sa7!ljfiaveditanirodhasamapatti) (ii. 43; iv. 54, 56; vi. 43, 63-64; viii. 27c, 33a) is not indispensable. However, it entails great advantages, just like all the meditations (dhyiina). The qualities (gu,:ia) consisting of cognition (jfiiinamaya) and of concentration (samadhimaya), such as the concentration of being without conflict (ara,:ia), cognition resulting from a resolve (,pra,:,idhijiiana), the liberations (vimok~a), the concentration of emptiness (sunyatasamiidhi), the concen-

The first two fruits can only be obtained through prepar'atory meditation (aniigamya). The third can be' obtained through six stages ( vi, F 271, note).

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A Summary of the Path by Louis de La Vallee Poussin

tration of emptiness of emptiness (sunyatdsunyatiisamiidhi), etc. (chap. vii and viii), are accessories of the path. 13. Vasubandhu does not forget to place his conception of the (noble) path in relation to the old mystical map of Buddhism: the factors conducive to enlightenment (bodhipiilqika), the members of the path (miirgiinga), the members of enlightenment (bodhyanga), the threefold group (skandha), etc. (vi. 67).

I

Chapter Six: Exposition of the Path and the Persons [in whom the Noble Path Arises] (Margapudgalanirdesa)

Outline of Chapter Six:

Exposition of the Path and the Persons [in whom the Noble Path Arises] (Margapudgalanirdesa) A.

Explanation of the path ................................................................................................... 1875 AA. The link between chapters ..................................................................................... 1875 AB. The nature of the path of insight and the path of cultivation ................................ 1875 AC. The truths .............................................................................................................. 1875 ACA. Four truths ................................................................................................. 1876 ACA. 1. The intrinsic nature of the truths ................................................ 1876 ACA.2. The order of the truths & direct realization (abhisamaya) ........ 1876 ACA.3. The meaning of noble truth ........................................................ 1878 ACA.4. Elaboration of the truth of unsatisfactoriness ............................ 1879 ACA.4.1. Three types of unsatisfactoriness .............................. 1879 ACA.4.2. Three explanations as to why only unsatisfactoriness, and not the agreeable, is the truth of the noble ones ..................................... 1881 ACA.4.3. Various explanations as to why the agreeable is unsatisfactoriness & as to whether it is pain or not ............................................ 1882 ACA.5. Truth of the origin ...................................................................... 1889 ACB. Two truths: conventional and absolute ...................................................... 1891 AD. How the paths arise ............................................................................................... 1892 ADA. Overview of how to enter the paths .......................................................... 1892 ADB. Explanation of how to cultivate ................................................................. 1894 ADB.1. The characteristics of the person who cultivates ....................... 1894 ADB.2. The stages of the path one meditates upon: from the [general] preparatory path (prayogamiirga) up to the direct realization of the truths (satyiibhisamaya) ................. 1897 ADB .2.1. Methods for meditating on calm abiding (samatha) ...................•..•..•...•...•..•.•.•...•.•.•...••._. .•...••••.• 1898

ADB.2.1.1. Overview: The two doors of entry into cultivation (avatiiramukha) and the persons who enter .................... 1898 ADB.2.1.2. Meditation on the loathsome (asubhii) ..•.......•.......••.•...•......••.........•••.• 1898

ADB.2.1.3. Mindfulness of breathing (iiniipiinasmrti) ..................................... 1902

1872

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa) ADB.2.2. Methods for meditating on insight (vipasyana) ........ 1906 ADB .2.2.1. The stage of the beginner (iidikannika) or path of accumulation (sambhiiramarga) .......... 1906 ADB.2.2.1.a. Overview .................................... 1906 ADB.2.2.1.b. Explanation of the four applications of mindfulness (smrt)'upasthiina): individually ............ 1907 ADB.2.2.1.c. Explanation of the application of mindfulness to the factors: collectively ........................ 1911 ADB.2.2.2. The [special] preparatory path (prayogamarga) ................................... 1911

ADB.2.2.2.a. The four wholesome roots (kusalamula) as stages conducive to penetration (nirvedhabhiigfya): heat (u,rmagata), summit (murdhan), receptivity (k,riinti), supreme mundane factors (laukikiigradharma) .. 1911 ADB.2.2.2.b. Common features of the four wholesome roots ........................... 1915 ADB.2.2.2.c. The three understandings (prajna) & the stages conducive to penetration............................................ 1917 ADB.2.2.2.d. Various distinctions & the stages conducive to penetration ........... 1917 ADB.2.2.2.e. The stages conducive to liberation (mok,rabhiigfya) and the stages conducive to penetration (nirvedhabhiigfya) & the sequence of existences ......................................... 1922 ADB.2.2.3. The direct realization of the truths (satyabhisamaya) ................................. 1924

ADB.2.2.3.a. The gradual arising of the sixteen moments of direct realization .. 1925 ADB.2.2.3.b. The three types of direct realization ............................................. 1928 ADB.2.2.3.c. The stages & the sixteen thoughts ................................................ 1930 ADB.2.2.3.d. Classifying direct realization as sixteen in number ............................. 1930

Chapter Six: Exposition of the Path and the Persons B.

1873

Explanation of the persons [in whom the noble path arises] .......................................... 1933 BA. Explaining the four pairs of noble ones in relation to three paths and to those in training and to those beyond training ...................................................... 1934 BAA. Noble ones in relation to the path of insight and to those in training ....... 1934 BAB. Noble ones in relation to the path of cultivation and to those in training. 1936 BAC. Noble ones in relation to the path beyond training and to those beyond training .......................................................................................... 1966 BAC.1. The perfected being (arhat): Part 1 of 3 ..................................... 1966 BAC.2. Supplementary topics (part 1) related to mundane and supramundane paths ................................................................... 1968 BAC.3. The perfected being (arhat): Part 2 of 3 .................................... 1973 BAC.4. Supplementary topics (part 2) related to the fruits of the way of virtuous endeavor ..................................................... 1974 BAC.5. The perfected being (arhat): Part 3 of 3 .................................... 1982 BB. Seven noble ones from the point of view of enumeration .................................... 1998 BC. Six noble ones from the point of view of real entities .......................................... 1999

C.

Additional specific explanations of the path .................................................................. 2003 CA. Four paths (miirga); brief presentation of all the paths ......................................... 2003 CAA. The meaning of the word miirga ............................................................... 2003 CAB. Why are the path of liberation and the path of advancement "paths"? ..... 2004 CAC. The routes & the path ................................................................................ 2004 CB. Thirty-seven factors conducive to enlightenment & the path ............................... 2005 CBA. Classifications and groupings of the factors conducive to ,enlightenment ............................................................................................ 2006 CBB. The order of the seven groups of the factors conducive to enlightenment & the order of the path ...................................................... 2009 CBC. Purity or impurity & the factors conducive to enlightenment .................. 2012 CBD. The stages & the factors conducive to enlightenment.. ............................. 2012 CBE. Four perfect confidences & the factors conducive to enlightenment ........ 2014 CC. Liberation attained by the path .............................................................................. 2016 CCA. Right liberation and right cognition .......................................................... 2016 CCB. A particular explanation of liberation ....................................................... 2018

Chapter Six:

EXPOSITION OF THE PATH AND THE PERSONS [IN WHOM THE NOBLE PATH ARISES] (Margapudgalanirdesa ) 1 A. Explanation of the path; F 119

A. AA.

B.

Explanation of the persons (in whom the noble path arises); F 193

C.

Additional specific explanations of the path; F 277-303

c;f5'x.PIANATION OF THE PATH;2 F 119-93 i

THE LINK BETWEEN CHAPTERS; F 119 We have stated (v. 64) how the abandonment (prahii1:,,a) of the defilements receives the name of complete knowledge (parijftii). lab.

(As for abandonment,) it has been said that the defilements are abandoned by insight into the truths and by cultivation.3

We have explained in detail that some of the defilements are to be abandoned by insight [darsanaheya], others by cultivation [bhiivaniiheya] (v. 3c-5a, etc.). AB. The nature of the path of insight and the path of cultivation; F 119 AC. The truths; F 120 AD. How the paths arise; F 142-93 AB.

THE NATURE OF THE PATH OF INSIGHT AND THE PATH OF CULTIVATION; F 119-20 One asks if the path of insight [darsanamiirga] and the path of cultivation [bhavaniimiirga] are pure (aniisrava) or impure (siisrava). led.

The path of cultivation is of two types [i.e., (1) mundane or impure a~d (2) supramundane or pure]; the path of insight is pure.4

The path of cultivation is (1) mundane (laukika) or impure (siisrava) and (22 supramundane (lokottara) or pure (aniisrava). { 1 b }5 The path of insight opposes [pratipakfatva] the defilements of the three realms; in one single stroke it expels [sakrtprahii~a] nine categories [priikiira] (strong-strong, etc.) of the defilements to be ~bandoned by insight: it is thus exclusively supramundane; such power {sakti] d~es not belong to a mundane path. 6 AC.

THE TRUTHS;

F 120-42

We have stated (vi. lb): "by insight into the truths". What are the truths [satya]? 7

1876

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

A. The four truths; F 120· B. ACA.

The four truths; F 120-39 2. 3. 4.

The intrinsic nature of the truths; p. 120 The order of the truths & direct realization (abhisamaya); p. 120 The meaning of noble truth; F 123 Elaboration of the truth of unsatisfactoriness; p. 124

5.

The truth of the origin; F 136-39

1.

ACA.1.

The two truths: conventional and absolute; F 139-42

The intrinsic nature of the truths; F 120 2a.

The four truths have been stated.8

[Question:] - Where did we do that? [Answer:] - In the first chapter: by stating: "The pure factors are the truth of the path ... " (i. 5), we designated the truth of the path by its name; 1.

2. by stating: "The cessation due to deliberation (pratisarµkhytinirodha) is disconnection [visarµyoga]" (i. 6), we designated the truth of cessation; 3-4. by stating: "unsatisfactoriness, the origin, the world ... " (i. 8), we designated the truths of unsatisfactoriness and of the origin. AcA.2.

The order of the truths & direct realization (abhisamaya);

F 120-23

[Question:] - Is that the order [anukrama] of the truths? [Answer:] - No; it is: 2bc.

Thus, (1) unsatisfactoriness [du~kha], (2) origin [samudiiya], (3) cessation [nirodha] and (4) the path [marga]. 9

The expression "thus" (tatha) {2 a} is used in order to indicate that the intrinsic nature [svabhava] of the truths is indeed as it has been stated in the first chapter. 2cd.

Their order is that in which they are "directly realized". 10

The truth which is directly realized [abhisamaya] first is named first. Otherwise, the cause would be named first (origin and path) and then the effect (unsatisfactoriness and cessation). Sometimes the factors are presented in the order in which they are produced [upapatti], as is the case for the applications of mindfulness (smrtyupasthiina), 11 for the meditations (dhyana).

A. Explanation of the Path

1877

Sometimes they are presented in the order favorable for teaching fprariipa,:ia = pradarsana], as is the case for the right abandonments (samyakprahii"(la) 12 where the arisen [utpanna] factors and the black [kr~,:ia] factors are easier to understand than the non-arisen [anutpanna] factors and the white [sukla] factors; but it is not a fixed rule (niyama) that one should make an effort to bring about the abandonment of the arisen factors before making an effort to bring about the non-arising of nonarisen factors. As for the truths, they are presented in the order in which they are "directly realized" (abhisamaya ). [Question:] - Why are the four noble truths "directly realized" in this order? [Answer:] - This is so because in the preparatory period [prayoga] to the actual path, i.e., the period of examination [vyavacara"(liivasthii], 13 (1) the practitioners first examine that to which one is attached, that by which one is oppressed [biidhyate], that from which one seeks to be liberated, i.e., the truth of unsatisfactoriness [du~khasatya]. (2) Next they ask what is its cause, and one examines the truth of the origin [samudayasatya]. {2 b} (3) Next they ask what does cessation consist of, and one examines the truth of cessation [nirodhasatya]. (4) Next they ask what is the path to cessation, and one examines the truth of the path [margasatya]. (MVS, 404bll)

It is like having seen the disease [vyiidhi], there follows the searching for its cause [nidana], its elimination [k~aya] and its medicine [bhe~aja]. This illustration of the truths is also pointed out in the sutra. [Question:] - In which sutra? [Answer:] - In the sutra: Provided with four qualities, the physician .... 14 In the order in which one examines the truths in the course of the period of examination [vyaviicara,:iiivasthii], in the same order-having reached the period of direct realization [abhisamayiivasthii]-one examines the truths [satyaparfk~a], because direct realization is projected by the preparatory exercises (purvavedhiit, purviik~epat); just as the horse gallops without hindrance over familiar ground. 15 ACA.2.1.

The meaning of abhisamaya; F 122 [Question:] - What is the meaning of the word abhisamaya? [Answer:] - This word signifies abhisarµbodha, complete understanding. The root i signifies "to understand or to be awake" [i"(lo bodhaniirthatviit]. 16

1878 ACA.2.2.

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirde.fo)

Why is complete understanding pure only? F 122 [Question:] - Why is direct realization pure only (anasrava)? [Answer:] - Because it is a knowledge that is (aya) turned (abhimukhp) toward nirvii~a and is correct (sam, samyak; samyakbodha). Correct (samyak), i.e., in conformity with reality [tattva]. 17

ACA.2.3.

What is the difference between the truths? F 122-23 1-2. The five appropriative aggregates (upiidiinaskandha; i. 8ab), as they are an effect fphala], are the truth of unsatisfactoriness-this is what one actually should see as being unsatisfactoriness. As they are a cause [hetu], {3 a} they are the truth of the origin, because unsatisfactoriness arises from them (i. 8c). 18 Consequently, unsatisfactoriness and the origin differ only in name [niimatas] but do not differ in fact [dravyatas], since they are the same appropriative aggregates considered as ,' effect or as cause. 3-4. As for cessation and the path, there is a difference in fact as in name.

ACA.3.

The meaning of noble truth; F 123-24 [Question:] - The SUtra gives to the truths the name noble truth (iiryasatya), truth of the noble ones (iirya). What is the meaning of this expression? [Answer:] - [The truths] are true for the noble ones; that is why they are named noble truth (iiryasatya). 19

ACA.3.1.

The noble truths and their relationship to the noble ones and ordinary worldlings; F 124 [Question:] - Is this to say that [the truths] are false [mr,va] for the non-noble-ones [i.e., ordinary worldlings]? [Answer:] - Due to not being erroneous [viparfta] (MVS, 397a26),20 they are truths for everyone. But the noble ones (iirya) see them as they are, i.e., under sixteen aspects or modes of activity (vii. 13): they see unsatisfactoriness (i.e., the appropriative aggregates) as unsatisfactory, impermanent, etc. 21 Others do not. Thus, the truths are named truths of the noble ones and not truths of others, because the seeing of the others is erroneous. In fact, they see that which is unsatisfactory as being no1t unsatisfactory. As the stanza says: That which the noble ones call satisfactory [sukhatas, i.e., nirvii~a], others call unsatisfactory [dut,khatas]; that which others call satisfactory, the noble ones call unsatisfactory. 22

A. Explanation of the Path

1879

According to other masters, 23 two truths are truths of the noble ones (arya), and two truths are truths of both the noble ones and the others. ACA.4.

Elaboration of the truth of unsatisfactoriness; F 124-36 4.1. Thfee types of unsatisfactoriness; F 124 4.2. Three explanations as to why only unsatisfactoriness, and not the agreeable, is the truth of the noble ones; F 127 4.3. Various explanations as to why the agreeable is unsatisfactoriness & as to whether it is pain or not; F 128-36 /

ACA.4.1.

Three types of unsatisfactoriness; F 124-27 Since only one part of sensation (vedana) is unpleasant in its intrinsic nature (unpleasant sensation; i. 14), how can one say that all impure (siisrava) conditioning forces [sa'!lskdra] are udsatisfactory? The impure factors, whether they are agreeable, disagreeable or otherwise, are, without exception, unsatisfactoriness, due to three kinds of unsatisfactoriness, each according to its type. 24

3.

There are three kinds of unsatisfactoriness [dul,zkhata]: 1. the kind of unsatisfactoriness which is pain (dul,zkhadul,zkhata), 2. the kind of unsatisfactoriness which is the fact of being conditioned (sa'!lskrta) or the unsl\tisfactoriness of the conditioning forces [as such] (sa'!lskaradul,zkhata),

3. the kind of unsatisfactorinesE which is [unfavorable] transformation (or change or decay) or the unsatisfactoriness based on [unfavorable] transformation (or change or decay) (pari1J,amadul,zkhata). Due to these three kinds, all impure conditioning forces, withou,t exception, are unsatisfactoriness:

i.

the agreeable [manapa] factors are unsatisfactory because they are subject to [unfavorable] transformation (or change); ii. the disagreeable [amanapa] factors [are unsatisfactory] because they are unpleasant in and of themselves; [anya] factors [are unsatisfactory] iii. the neither-disagreeable-nor-agreeable I because they are conditioned.

[Question:] - What are the agreeable, disagreeable and neither-disagreeable-noragreeable factors?

1880

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

[Answer:] - (1) The three sensations [vedana], in order, and (2)--due to the three sensations-all conditioning forces (saf[lskara) conducive to pleasant ·experience (sukhavedanfya), etc., receive the name agreeable [manapa], [disagreeable, neitherdisagreeable-nor-agi:eeable]. " 1. The agreeable [sukha] sensation is unsatisfactory through [unfavorable] transformation (or change or decay) (vipari1Jiimaduftkhata), as the sutra states:

Pleasant sensation is pleasant when it arises, pleasant when it abides, but unsatisfactory when it changes (pari1Jame). Disagreeable [duftkha] sensation is unsatisfactory through being painful in its intrinsic nature [duftkhasvabhavena; duftkhaduftkhata], as the siitra states: Unpleasant sensation is unsatisfactory when it arises, unsatisfactory when it endures (utpadaduftkha sthitiduftkha). The neither-disagreeable-nor-agreeable [aduftkhasukha] sensation is unsatisfactory through the fact of being conditioned (saf[lskaraduftkhata) or instigated by its conditions (pratyayabhisaf[1skara1Jat) as the siitra states: {4 a} That which is impermanent [anitya] is unsatisfactory. 2. The same applies to the conditioning forces (saf[lskara) conducive to these sensations as for these sensations themselves. 25 According to other masters, the expressions duftkhaduftkhatfi, [saf[lskaradul:zkhata, pari1Jamadul:zkhata,] should be analyzed: dul:zkham eva dul:zkhata ["the mass or entirety of unsatisfactoriness which consists of unpleasantness itself'], vipari1Jama eva dul:zkhata ["the mass or entirety of unsatisfactoriness which consists of transformatign or change itself'), saf[lskara eva dul:zkhata ["the mass or entirety of unsatisfactoriness which consists of what is conditioned itself.'). The meaning is the same. Agreeable forces do not participate in the unsatisfactoriness which is suffering (duftkhaduftkhata), nor do disagreeable [forces participate] in the unsatisfactoriness which is transformation (or change) (pari1Jamaduftkhata): the second unsatisfactoriness [i.e., of transformation] belongs to the first ones [i.e., the agreeable forces], and the first unsatisfactoriness [i.e., of unpleasantness,] belongs to the second ones [i.e., the disagreeable forces]. But all conditioning forces are unsatisfactory on account of being conditioned (saf[lskaraduftkhata), and they are seen under this aspect only by the noble ones. As it is stated: One does not feel an eyelash (iir!Japak~man) placed on the palm of the hand; but the same eyelash, getting into the eye, causes suffering and harm. Likewise, the foolish, similar to the hand, do not feel the eyelash that is

A. Explanation of the Path

1881

the unsatisfactoriness which is (the fact of) being conditioned (sarJlskiiradul:ikhatii): [however,] the noble ones, similar to the eye, are tormented by it.26 To noble ones, the idea of existence in the most sublime heaven (bhavagra) is more unsatisfactory than the idea of existence in the most horrifying hell (avi"ci) is to fools [bala]. ACA.4.1.1.

Why is the path, being conditioned, not unsatisfactoriness?

F 127

[Objection:] - But, one would say, the path is conditioned (saf!lskrta); it should thµs be unsatisfactory through the fact of the unsatisfactoriness due to being conditioned (saf!lskiiradul:ikhatii). 2'. [Reply:] - The path is not unsatisfactory, because the definition of unsatisfactory is to be odious or adverse (pratikulaf!l hi dul:ikham iti la/qm;iit; see vii, F 33). Now, the path is not odious or adverse to the noble ones because it produces the destruction of all the unsatisfactoriness of arising or origination: when they consider nirva"l},a as fortunate or peaceful (santa), that which they consider as fortunate or peaceful is the cessation of that which they have considered as unsatisfactoriness {4 b} [i.e., the impure conditioning forces, and not the cessation of the path]. ACA.4.2.

Three explanations as to why only unsatisfactoriness, and not the a$reeable, is the truth of the noble ones; F !27-28 But, since the agreeable (sukha) does exist, why is only unsatisfactoriness and not the agreeable the truth of the noble ones?

1. According to one explanation, 28 because of the meagerness [alpatva] of the agreeable. Just as one calls a pile of beans a "pile of beans in which there are some peas"; just as no sensible person would consider an ulcer [ga"l},{ia] as agreeable because they experience a very small agreeable sensation when they wash this ulcer.

2.

And further (khalv apl): [The noble ones] conclude that the agreeable is [de facto mere] pain, because it is a cause of pain, because it is produced by or connected with many kinds of pain, because one desires it only when pain exists (see vi, F 129). 29

3. But even if [existence] were accompanied by the agreeable, 30 existence (bhava) in its totality has the same flavor of "unsatisfactoriness which is (the fact of) being conditioned" (saf!lskiiradufikhata): the noble ones thus consider it as unsatisfactoriness. That is why unsatisfactoriness is the truth of the noble ones and not the agreeable.

1882 ACA.4.3.

Chapter Six: Exposition of the Path and the Persons (Mli-rgapudgalanirdesa)

Various explanations as to why the agreeable is unsatisfactoriness & as to whether it is pain or not; F 128-36

ACA.4.3.1.Agreeable sensations 9re agreeable in nature; F 128 [Question:] - But how C [Ans'Yer:] - One sees factors as impermanent [anitya] because their nature is to arise and to perish; one sees them as unsatisfactory because they are odious or adverse [pratikiila]. When one has seen them as impermanent, they become.odious or adverse. The characteristic or aspect or mode of activity of "impermaµent" implies

A. Explanation of the Path

1883

or attracts [iikar,sa~a] the characteristic of "unsatisfactory", but does not become confused with this characteristic. ACA.4.3.4.

Denial of existence of any agreeable sensation; F 129-30 Certain masters31 deny the agreeable sensation, affirm that all [sensation] is [only] painful. They demonstrate this thesis (a) through scripture [sutra] and (b) through logical reasoning [yukti].

ACA.4.3.4.a.

Arguments from scriptural authority; F 129

Scripture. - The sutra states: l.

"Sensation, whatever it may be, is included in unsatisfactoriness" [yatkbrzcidveditamidamatra duJ:ikhasye]; (see below F 131)

2. 3.

"The agreeable sensation should be regarded as unsatisfactory" [sukha vedanii duJ:ikhato dra,s{avye]; (see below F 132) "It is a mistaken ideation to regard as agreeable that which is unsatisfactory" [duJ:ikhe sukhamiti sal'(ljfiaviparyasa] (see below F 132). 32

ACA.4.3.4.b.

Arguments from logical reasoning; F 129-30

ACA.4.3.4.ba.

Reason 1: because the causes of pleasure are not always the causes of pleasure; F 129

Reasoning 1. - Because the [supposed] causes of pleasure are not always the causes of pleasure (sukhahetvavyavasthanat). Factors that are considered to be causes of pleasure, food and drink [piinabhojana], coolness [sfta], warmth [u~~a], etc., become causes for suffering when they are enjoyed too much or at the wrong time. But it is not possible that a cause of pleasure produces suffering because it has increased or because, while remaining the same, it appears at another time. {5 b} Therefore, these supposecl_ causes of pleasure are from the very beginning causes of suffering and not causes of pleasure: but [only] at the end, when this suffering [caused by them] has increased, does it become manifest. 33 The same applies to the alternations [vikalpa] of the four bodily deportments (fryiipatha), the deportment of lying down, sitting, etc. (vi, F 135).

Reason 2: because the notion of pleasure has for its object not a real pleasure, but sometimes a remedy for suffering, sometimes a modification of suffering; F 129-30

ACA.4.3.4.bb.

Reasoning 2. - Because the notion of pleasure [sukhabuddhi] has for its object not a real pleasure, but (1) sometimes a remedy for suffering (duJ:ikhapratikara), (2) sometimes modification of or mere relief from suffering (duJ:ikhavikalpa).

a

1884

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

1. As long as one is not tormented by the suffering caused by hunger and thirst [kfutpipiisa], cold [sfta] and heat [uf,:ia], fatigue [frama], attachment to pleas.ure [kiimariiga], for so long is there no sensation that one experiences as agreeable [sukham iti]. Consequently, the ignorant [avidvii1Jls] have the nbtion of pleas-

ure, not in regard to true pleasure, but in regard to the reduction or remedy of suffering. 2. The foolish [bala] also have the notion of pleasure in regard to the modification of or mere relief from suffering: for example, when shifting a load from one shoulder to the other. 34 Consequently the agreeable does not exist. ACA.43.5.

Answer by the Abhidhiirmikas: agreeable sensation exists; F 130-36

ACA.4.3.5.a.

The agreeable is agreeable in nature; F 130-31

It exists, say the .Abhidhlirmikas; and, we say, this is well taken (e~a eva nyiiyal:z). We would ask the person who denies pleasure what unsatisfactoriness is. If they reply: "That which is unpleasant" ,35 we will ask: "How is it unpleasant?" - If they reply: "Because it does harm [upaghataka]", we say that "That which does good or is favorable [anugriihaka]" is agreeable. If they reply: "Because it is not desired [anabhipreta]", we say that "That which is desired [abhipreta]" is agreeable. 36 1.

2. [Objection:] - But, someone would say, when they obtain detachment [naivalpakale; vairiigyakale], {6 a} the noble ones no longer cherish "that which is desired or desirable". Thus the quality of "desirable" is not established. [Answer:] - The objection is in vain, for if, once they become detached, the noble ones no longer cherish ["that which is desirable"], it is from another point of view that it is undesirable to them. The sensation which, in itself, is desirable, will never become in itself undesirable. Consequently, it is not from the point of view of its intrinsic nature but from another point of view that the noble ones do not cherish the agreeable sensation: they hate it for its faults, for: i.

it is the occasion for the loss of wholesome factors or heedlessness (pramiidapada ); ii. it is acquired only through great pains [mahiibhisa1Jlskarasiidhya]; iii. it turns into suffering [vipari,:iiima]; iv. it is impermanent [anitya].

If this sensation were undesirable [anabhipreta] in itself, who would ever become attached to it? For the very reason that, with a view of detaching themselves from it

1

A. Explanation of the Path

1885

[vairagya], the noble ones consider it in its faults [do~a] by placing themselves in a point of view distinct from that of its intrinsic nature, it follows that the agreeable sensation exists with its particular inherent characteristic [svalak~a~a]. ACA.4.3.5.b. ACA.4.3.5.ba.

Answer to the arguments from scriptural authority; F 131-34 In regard to the first quotation; F 131-32

As for this declaration of the Buddha: "Sensation, whatever it may be, is included in unsatisfactoriness", the explicit meaning [nftartha] of this was determined by the Fortunate One himself: 0 Ananda, it is with reference to impermanence, it is with reference to the transformation or change of the conditioning forces (sarriskara) that I have said that "sensation, whatever it may be, is included in unsatisfactoriness". 37 Consequently, it is established that this declaration has not been made with reference to unsatisfactoriness which is suffering (duJ:ikhaduf:zkhata). If all sensations were unpleasant in their intrinsic nature [svabhiiva], the Arya

Ananda would not have asked: The Fortunate One has taught that there are three kinds of sensation, pleasant, unpleasant, neither-unpleasant-nor-pleasant. The Fortunate One has [also] taught that sensation, whatever it may be, is included in unsatisfactoriness. With what intent [sarridhiiya], from what point of view, has the Fortunate One taught that sensation, whatever it may be, is included in unsatisfactoriness? Ananda would have asked: "From what point of view has the Fortunate One taught that there are three types of sensation?" And the Fortunate One would have replied: "It was intentionally [mayii sarridhiiya], with a hidden meaning (abhipriiyika), that I have taught that there are three types of sensation." Thus, if the Fortunate One states: I have declared, with a hidden meaning: "sensation, whatever it may be, is included in unsatisfactoriness", that is because, in its intrinsic nature, sensation is of three types. ACA.4.3.5.bb.

In regard to the second quotation; F 132

As for this declaration: "Agreeable sensation should be regarded as unsatisfactory" (sukhii vedanii duf:zkhato dra~tavyii); agreeable sensation, on the one hand, being pleasant, is agreeable in itself (maniipa); on the other hand, it is, in a way, unsatisfactory (paryiiye~a duf:zkhii) as it is doomed to change [vipari~iima] and as it is

1886

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

impermanent [anitya]. To regard it as agreeable, the persons who are not detached from attachment (ragin), because they savor {7 a} its taste, will be bound [bandhaya kalpate]; to regard it as unsatisfactory, because they are detached {rom attachment toward it, the noble ones will be liberated [mok,mya kalpate]. That is why the Fortunate One enjoins one to regard agreeable sensation in a manner suitable for obtaining liberation. How do we know that agreeable sensation is agreeable in its intrinsic nature? It is said: The perfect, omniscient Buddha, knowing impermanence and the change of the conditioning forces (sarµskara), declares that sensation is unsatisfactory. (Sarµyukta, 27, 17) ACA.4.3.5.bc.

In regard to the third quotation; F 132

As for this declaration: "It is a mistaken ideation to regard as agreeable that which is unsatisfactory" [dulJkhe sukhamiti sarµjfiaviparyasa] (v. 9a), it is also made with a certain intent. The world attaches the ideation of agreeable to (1) the agreeable sensation, (2) to delectable objects (kiimagu~a), (3) to existence (upapatti). But, (1) agreeable sensation is, in a way (paryaye!la), unsatisfactory: to consider it as absolutely (ekiintena) agreeable is a mistake [viparyiisa]. (2) Delectable objects involve much unsatisfactoriness (qahudulJkha), little pleasure (alpasukha); to coµsider them as absolutely agreeable is an error. (3) The same with regard to existence. Consequently, this text does not demonstrate the non-existence of agreeable sensation. ACA.4.3.5.bd.

Arguments from scriptural authority by the Abhidhiirmikas; F 132-34

[Qustion:] -.If all sensation is unsatisfactory in its intrinsic nature, how does one explain that the Buddha teaches the existence of three types of sensations? Perhaps someone replies:'- In this teaching, the Buddha conforms to the views of the world (lokanuvrttyli). (Reply:) - That hypothesis is inadmissible: 1.

The Buddha has said: If I have said that all sensation is unsatisfactory, that is with a certain intent

(see above F 131). {7 b} 2. On the subject of the three type's of sensation (ii. 7 and foll.), the Buddha uses the expression '.'in accordance with reality" [yathiibhutam]. In fact, after having stated:

A. Explanation of the Path

1887

The faculty of sensation of pleasure (sukhendriya) and the faculty of sensation of satisfaction (saumanasyendriya) are agreeable sensation (sukhii vedanij,), he cqntinues: Th~se who, in this way see the five faculties of sensation (or sensations) in accordance with reality (yathiibhutam) through right understanding (samyakprajiiii), abandon the three fetters [sa'?lyojana] ... .38 3. [Question:] - Further, how could the world arrive at the conclusion (vyavasyet) that sensation is of three types if it were exclusively painful [or painful in its intrinsic nature (du~khasvabhiiva)]? [Possible reply:] - One has (i) the notion [buddhi] of agreeable sensation toward the weak [mrdu] painful sensation, (ii) the notion of a neutral sensation toward the medium [madhya] painful sensation, (iii) the notion of a disagreeable sensation toward the strong [adhimiitra] painful sensation? [Answer:] - But pleasure also has three degrees, so it would follow that one would have (i) the notion of strong pleasure toward the weak painful sensation, {ii) the notion of medium pleasure toward the medium painful sensation, (iii) the notion of little pleasure toward the strong3 9 painful sensation.40 Furthermore, when one experiences pleasure that has arisen from some excellent odor, taste or tangible, what is then the weak pain in relation to which the notion of pleasure is produced?41 [And if you uphold that the notion of pleasure is produced in relation to a weak pain,] when this weak pain has not arisen or when it has disappeared, then, the pain having completely disappeared, one will have all the more reason for the notion of pleasure. Just as for odors, etc., so for the pleasure of desire (kiimasukhasarµmukhfbhiiva). Furthermore, in your system, (i) ;tweak sensation (vedita), a weak pain (du~kha), results in a clear an? strong sensation (notion of pleasure); {8 a} (ii) a sensation of medium force results in an indistinct sensation (neither-disagreeable-nor-agreeable sensation): and this seems quite incoherent. 42 Likewise, the Siitra teaches that the first three meditations (dhyana) are accompanied by pleasure (sukha): according to you, there is a weak pain there; the satra teaches that, in the fourth meditation and above, the sensation is neither-disagreeable-noraagreeable: according to you, there is a medium pain there. Consequently, your theory that agreeable sensation, etc., correspond to a weak pain, etc., is not admissible. Finally, the Fortunate One has said:

1888

Chapter Six: Exposition of the Path and the Persons (Mii.rgapudgalanirdesa)

0 Mahaniiman, if visible form (nlpa) were exclusively painful [ekantadufikha], neither agreeable, nor accompanied by pleasure, ... there would be no reason to become attached to visible form .... 43 We are thus assured that the agreeable exists, at least a little. Consequently, the alleged scriptural arguments do not hold. ACA.4.3.5.c.

Answer to the arguments from logical reasoning; F 135-36

ACA.4.3.5.ca.

Reason 1: because the causes of pleasure are not always the causes, of pleasure; F 135

The first logical reason presented by our adversary, "because the causes of pleasure are not always the causes of pleasure" [sukhahetvavyavasthiinii.t], is worthless. Our adversary is not aware of that which is the cause of pleasure. A given object is the cause of pleasure or of suffering according to the state of the person who experiences it; it is not a· cause of pleasure or of suffering in an absolute manner. If a given object is the cause of pleasure when itis in contact with a body in a certain state, it will always be a cause of pleasure when it is again in contact with this body that is in the same state. The cause of pleasure is thus always a cause of pleasure. {8 b} Comparison: The same fire will give forth different results of cooking according to the state of the rice which one is cooking (piikyabhatiivastha): the food will be edible (sviidupaka), or not. But when the rice is in a certain state, the fire will always produce the same result. Moreover, how can one challenge that, in the meditations (dhyana), the causes of pleasure would always be causes of pleasure?

Reason 2: because the notion of pleasure has for its object not a real pleasure, but sometimes a remedy for suffering, sometimes a modification of suffering; F 135-36

ACA.4.3.5.cb.

As for this argument that "the notion of pleasure has for its object not a real pleasure, but sometimes a remedy for suffering [dul;ikhapratikara], sometimes a modification of suffering [dufikhavikalpa]", we say: 1. i. When one experiences the pleasure arisen from an odor, from a taste, etc., what is the suffering the remedy of which is the object of the notion of pleasure?

ii. Before this suffering would have arisen or when it is destroyed, in the absence of any remedy, there is all the more reason one will experience pleasure. iii. The pleasure of the meditations (dhyana) certainly cannot consist of the remedy

A. Explanation of the Path

1889

of suffering, since suffering does not exist in the meditations. 2. When one moves a load [from one shoulder] to the other shoulder, it is truly a pleasure that arises from a new bodily state and that continues to arise as long as this bodily state does not disappear. {9 a} If it were otherwise, then the notion of pleasure would become stronger. 44 -The same explanation [is valid] for the notion of pleasure brought about by the changing of the (bodily) positions which have caused fatigue.

ACA.4.3.5.cc.

Argument from logical reasoning by the Abhidhiirmikas; F 136

You ask: - "If the pain does not commence from its beginning, how will one have a notion of pain at the end?" We answer: - Due to a certain transformation of the body (consecutive to the absorption of food, etc: the suffering does not appear as long as the favorable state of pleasure lasts); just as, with alcohol [madya], etc., sweetness [madhurya] and sourness [sukta] follow one another. 45 It is thus established that there is an agreeable sensation, and that all impure conditioned factors are unsatisfactoriness on account of the three kinds of unsatisfactoriness. ACA.5.

The truth of the origin; F 136-39

ACA.s.1.

Definitions of the truth of the origin in the Satra & in the Abhidharma; F 136-37

This thesis of the Abhidharma that the truth of unsatisfactoriness is the truth of the origin, i.e., that the appropriative aggregates (upiidii-naskandha), which are unsatisfactoriness, are at the same time the origin of unsatisfactoriness (above, vi, F 122), derives from the teaching of the siitra. 46 For, according to the siitra, it is only craving (tr~~a) which is the origin of unsatisfactoriness. 47 The siitra says that craving is the origin due to the major importance of craving. But all other impure (sii-srava) factors are also an origin of unsatisfactoriness. In fact, other factors are named in different siitras. - The Fortunate One has said: Action [karma], craving [tmia] and ignorance [avidyii,] are the cause of the COJ)ditioning forces (sa'!lskara) of the future life; 48 and he has said: Five types of seeds [bija], i.e., the consciousness (vijiiiina) associated with grasping (upadana); the earth element [prthivfdhiitu], { 9 b} i.e., the four stations of consciousness (vijiiii-nasthiti; iii. 5). 49

1890

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

Therefore, the exposition (nirdesa) of the sutra: Craving is the origin of unsatisfactoriness, is conceived from a particular point of view (abhiprayika); 50 whereas the definition

of the Abhidharma51 is in strict conformity with the characteristics of the defined factor (liik~a,:iika). ACA.s.2.

The cause of birth and the cause of re-existence; F 137-39 Moreover, when the Fortunate One states: It is craving that is the origin, he means to define the cause of re-existence (abhinirvrttihetu). When, in the stanza, he enumerates action, craving and ignorance, he defines:

1. 2. 3.

the cause of the (specific) birth (upapatti), which is action; the cause of re-existence (in general) (abhinirvrtti), i.e., craving; the cause of the (specific) birth and of re-existence (in general), i.e., ignorance.

We will explain the meaning of these expressions. Indeed, the siitra says: Action is the cause of birth; craving is the cause of re-existence; 52 and it teaches the successive order of causation (sahetusapratyayasanidiinakrama): The eye has for its cause (hetu-pratyaya-nidiina) action; action has for its cause craving; craving has for its cause ignorance; ignorance has for its cause incorrect mental application. 53 That consciousness and the other aggregates (skandha) are the origin of unsatisfactoriness results, moreover, from the ~act that the Sutra declares that they are the seed [bi]a] and the field [~etra], respectively. 54 ACA.s.2.1.

The meaning of birth and of re-existence; F 138 [Question:] - (1) What should one understand by birth (upapatti)? (2) What should one understand by re existence (abhinirvrtti)? (iii. 40; vi. 39c) 0

[Answer:] - (1) By birth, one should understand a birth or an existence characterized by a certain realm (dhiitu; the realm of desire, etc.), a certain plane of existence (gati; god, human, etc.), a certain mode of birth (yoni; birth from the womb, from the egg), a certain gender, etc. (2)

By re-existence, one should understand the re-existence without q\lalification. 55

A. Explanation of the Path

1891

The cause of birth is action [kanna], the cause of re-existence is craving [bhavatrf~ii]: just as the seed [bija] is the cause for a sprout [ankura]. characterized as a rice-sprout, a wheat-sprout, etc.; whereas water [iipa] is the cause of the mere germination (prarohamiitra) of any kind of sprout without any difference of type. {10 a} ACA.s.2.2.

Proof that craving is the cause of re-existence? F 138-39 [Question:] - How does one establish that craving is the cause of re-existence [abhinirvrttihetu]?

[Answer:] - (1) On account of the fact that a person liberated from craving is not reborn. When a person equipped with craving [satrf~ii] and a person liberated from craving [vftatrf~a] die, we know that the first is reborn and that the second is not reborn. Thus, since there is no rebirth where there is no craving, we know that craving is the cause for the production of existence, of re-existence (bhavlibhinirvrtti). (2) Moreover, on account of the fact that the stream [sa'!ltati] is bent [namana] through craving. 56 We notice that the stream of thoughts bends unceasingly [abhfk,,s'~a] toward the object in regard to which one has craving. The same applies to re-existence. 57 There is no defilement (klesa) that adheres to the "person" (iitmabhava, to the existence) as much as craving, just as lentil paste, once it is dried, adheres to a limb. 58 There is no cause that binds rebirth (anubandh) as much as attachment to the self (iitmasneha). This logical reasoning (yukti) establishes that craving is the cause of reexistence. Aca.

The two truths: conventional and absolute; F 139-42 The Fortunate One has proclaimed four truths; 59 he has also declared two truths, (1) conventional or relative truth (sarµvrtisatya) and (2) absolute truth (paramlirthasatya). 60 What are these two truths? {10 b}

4.

The cognition [buddhi] of a pitcher ends when the pitcher is broken; the cognition of water ends when, in the mind [dhi], one analyzes [anyapoha] water. The pitcher and the water, and all that resembles them, exist relatively or conventionally. The rest exists absolutely. 61 '

If the cognition of2 a thing disappears (na pravartate) when this thing is broken into

parts [avayavaso bhinne], this thing exists relatively or conventionally (saf!Jvrtisat). An example is a pitcher [gha{a], for when (the pitcher) is broken into shards, the cognition of a pitcher disappears or does not arise.

1892

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirde§a)

If the cognition [buddhi] of a thing disappears when the [(constituent) factors (dhanna) of this thing] are mentally removed [apohya], this thing too should be regarded as existing relatively or conventionally. 63 An example is water [ambu], for when-with respect to water-we [mentally] take and remove the factors, such as visible form or color [rupa], etc., the cognition of water disappears or does not arise.

To these things, i.e., pitcher, clothes, etc., water, fire, etc., different names or notions [sa'!ljfia] are given from the relative point of view or in accordance with conventional usage (sa'!lv-rtitas). Thus, if one says, from the relative or conventional point of view (sa'!lvrtivasena): "There is a pitcher (ghato 'sti), there is water", one speaks truly, one does not speak falsely. H~nce this is relative truth or conventional truth (sa'!lvrtisatya ). 64 That which is other than this is absolute truth. Therein, even when a thing is being broken-or [likewise, even when its (constituent) factors] are mentally removedand the cognition of this thing continues, this thing exists absolutely (paramiirthasat). For example, visible form (rupa): 65 for, therein, when a visible [thing (vastu)] is broken into atoms or infinitesimal particles [paramii~u] and when taste [rasa] and the other factors have been mentally removed, the cognition of the intrinsic nature [svabhiiva] of visible form persists. {11 a} Sensation [vedanii], etc., is also to be seen in the same way. 66 As this exists absolutely (paramiirthasat), this is absolute truth (paramiirthasatya ). The ancient masters [purviiciirya] 67 say: Things are absolutely true [paramarthasatya] in the manner in which they are perceived, either by supramundane cognition (lokottarajfiana) or by mundane cognition (laukikajfiana) acquired consecutively (pmhalabdha) to that supramundane cognition. 68 2. Things are conventionally true [sa'!lvrtisatya] in the manner in which they are perceived by any other defiled [kli~{a] or non-defiled [akli~ta] type of mundane cognition. 1.

AD.

HOW THE PATHS ARISE; 69 F 142-93 A. An overview of how to enter the paths; F 142 B.

ADA.

An explanation of how to cultivate; F 144-93

An overview of how to enter the paths; 7°F 142-44 The truths have been mentioned. 71 We must explain how one sees them; consequently, starting from the beginning, we say: 72

A. Explanation of the Path

5ab.

1893

(1) Settled in one's conduct [vrtta], (2-3) equipped with [listening to] the teachings [.fruta] and reflection [cinta], (4) one will be capable of devoting oneself to cultivation [bhavana]. 73

(1) Whoever desires to see the truths first of all should guard morality (ifla). { 11 b}

(2) Then they read74 the teachings (.fruta) on which the insight into the truths depends, 75 or they listen to their meaning [artha]. (3) Having listened (.frutvii), they reflect [cintayati] exactly (aviparfta). (4) Having reflected, they qevote themselves to the cultivation of concentration (samadhibhiivana). With the understanding (prajnii; ii. 24, i. 2a) derived from [listening to] the teachings (.frutamayi) as support, there arises the understanding derived from reflection (cintiimayi); with that as support, there arises the understanding derived from cultivation (bhiivaniimayi). ADA.1.

The characteristics of the three understandings; 76 F 1'43-44 What.are the characteristics of these three understandings (prajnii,)? Scd.

ADA.1.1.

The [three] understandings [dhr; prajna] derived from (1) [listening to] the teachings, [(2) reflection, (3) cultivation,] have (1) the name, (2) the name and the object-referent, and (3) the object-referent, respectively, for their domain.77

The three understandings according to the Vaibha$ikas; 78 F 143 According to the Vaibhii.~ikas, 79 (1) the understanding derived from [listening to] the teachings (.frutamayi) has the name (niiman) for its cognitive object (ii1ambana); .. (2) the understanding derived from reflection (cintamayi) has the name and the object-referent (artha) for its cognitive object: in fact, sometimes it takes hold (akar~ati) of the object-referent by means of the name (vyaiijanena), sometimes it takes hold of the name by means of the object-referent; 80 (3) the understanding derived from cultivation (bhiivaniimayi) has the object-referent for its cognitive object; it engages the object-referent independent of its name. One can compare three kinds of persons who are crossing a river: (1) those who do not know how to swim do not abandon their swimming device [plava 81 ] for one moment; (2) those who know how to swim a little sometimes hold onto it, sometimes let go of it; (3) those who know how to swim cross without support. (MVS, 420a28, 217c6).

ADA.1.2.

The three understandings according to Vasubandhu; 82

F 143-44

But, we would say, in this interpretation, the "understanding derived from reflection" has no place: in fact, when it has the name for its cognitive object, it is "derived

1894

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

from [listening to] the teachings" (frutamayt); when it has the object-referent for its cognitive object, it is "derived from cultivation" (bhavaniimayt). Thus. the understanding "derived from reflection" (cintiimayt) would not exist. One should explain:

.,,

.

1.

2. 3.

understanding derived from [listening to] the teachings is a certainty (niscaya) which comes from the means of valid cognition (prami'iJJa) called the word of an authoritative person (iiptavacana); understanding derived from reflection is a certainty {12 a} which comes from a rational o; logical examination (yuktinidhyiina = yuktyii nitfraJJam); understanding derived from cultivation is a certainty which comes from concentration [samiidhi].

In this way the specific characteristics of the three understandings are established in an irreproachable manner. 83 In the expressions "derived from [listening to] the teachings" (srutamayt), etc., the suffix -maya, according to Pfu).ini v. 4. 21 (tatprakrtavacane mayat), indicates the cause: the understanding derived from [listening to] the teachings (prajiiii .frutamayt) is the understanding which has for its cause (hetu) the teachings [or listening] (fruta), i.e., the word of an authoritative person (iiptavacana). Or else, according to Pii.Qini iv. 3. 134 (tasya vikiiraJ:i), the suffix -maya forms a word that indicates "transformation through ... ": the understanding derived from [listening to] the teachings is a transformation through the teachings [or listening] (sruta). But this transformation should be understood metaphorically: this is how a transformation should be spoken of; other characteristics have, in fact, to be taken into account. - For example: "The vital breaths are brought about through food, cows are brought about through grass" (annamayii}:i prii1J,ii.J:i, tr,:zamayii giivaJ:i). 84 ADB.

An explanation of how to cultivate; 85 F 144-93 1.

Characteristics of the person who cultivates; F 144

2.

The stages of the path one meditates upon: from the [general] preparatory path (prayogamiirga) up to the direct realization of the truths (satyiibhisamaya); F 148-93

ADB.1.

The characteristics of the person who cultivates; F 144-48

ADB.1.1.

The person who will succeed in cultivation;

F 144-45

How will those who apply themselves, in this way, to cultivation (bhiivanii) succeed in it?86 6a.

[Cultivation] is produced in the persons who are equipped with the two withdrawals [vyapakar~a]. 87

A. Explanation of the Path

1895

When the practitioners are withdrawn (vyapakr~ta) (1) with regard to body and (2) with regard to thought, by setting aside (durfkara"(la) (1) association [with people] (sarµsarga) 88 { 12 b} and (2) unwholesome thoughts (akusalavitarka), [respectively,] they succeed. [Question:] - For whom are these two withdrawals [vyapakar~a] easy [sukara]? [Answer:] - For persons with renunciation or with little desires (alpeccha), who are contented (sarµtu~fa). 89 ADB.1.2.

The person who will not succeed in cultivation; F 145-46

ADB.1.2.1.

What is to be abandoned: discontent and insatiability; F 145-46 6ab.

[These two withdrawals are] not [easy] for those who are discontented and insatiable.90

What should one understand by discontent [asarµtu~ta] and insatiability [maheccha]? 6cd.

Discontent is craving for more in regard to that which one does possess; insatiability is the desire in regard to that which one does not possess.91

The Abhidhiirmikas 92 say: (1) To desire to have still more of the excellent things (prar:ifta), clothes [viciira], etc., that one possesses is discontent. (2) To desire that which one does not possess is insatiability. [Objection:] - But the desire to have a lot, is that not also produced toward that which one do,es not possess? [Question:] - Then what is the difference between these two vices? [Answer: 93 ] - (1) Discontent [asarµtu~fa] is the dissatisfaction [daurmanasya]94 that one experiences in regard to the goods-poor in quality (apra"(lfta) or small in quan- · tity (aprabhata)-which one possesses. (2) Insatiability [maheccha] is the desire for goods-excellent in quality or great in quantity_:_which one does not possess. ADB.1.2.2.

The opposites of what is to be abandoned; F 146 7a.

The opposites [of discontent and insatiability] are their opponents [vipak~a]. 95

The opposites [viparyasa] of discontent and insatiability, i.e., contentment [sarµtu~fi] and renunciation (alpecchata, "having little or moderate desires"), oppose discontent and insatiability. 7b.

[Contentment and renunciation] exist in the three realms o,r are pure (amala). 96

1896

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

They belong to the three realms; they are also pure (aniisrava). On the contrary, discontent and insatiability exist only in the realm of desire. ADB.1.3.

Elaboration: the lineages for noble ones (dryavarµsa);

ADB.J.3.1.

Overview; F 146

F 146-48

What are contentment and renunciation in their intrinsic nature? 7c.

[The intrinsic nature of contentment and renunciation is] nongreed.97

They have the wholesome root, non-greed [alobha], for their intrinsic nature (svabhiiva). 7c.

The lineages for noble ones98 [are non-greed]. 99

Understand: "are non-greed (alobha)". The lineages for noble ones or noble lineages (iiryavarµsa) are so called because the noble ones arise from them. They are also nongreed in their intrinsic nature. ADB.1.3.2.

Explanation of the lineages for noble ones; F 146-48

ADB.1.3.2.a.

The intrinsic nature of the four lineages for noble ones; F 146-47

7cd.

Among them, {13 a} [the first] three [lineages] are contentment [tu,1fyiitmaka ].100

The first three [lineages]-(1) being content with clothing (cfvara), (2) being content with food (pi-rfi-apiUa), (3) being content with bed and with seat (sayaniisana)--are contentment [sarµtu~{i] in their intrinsic nature. The fourth lineage of noble ones is (4) to take delight in the [realization of] cessation, i.e., the abandonment [of defilements], and in [the cultivation of] the (noble) path [prahiit:iabhiivaniiriimatii]. 101 It is not contentment. [Question:] - How is it non-greed (alobha)? [Answer:] - Because it turns its back [vaimukhya] on the attachment to pleasure (kiimariiga), on the attachment to existence (bhavariiga) (v. 2). ADB.t.3.2.h.

Rule and activity of the four lineages for noble ones; F 147-48 )

What does the Fortunate One present with the four lineages for noble ones (iiryavarµsa )? 8ab.

The rule is presented with [the first] three [lineages for noble ones]; activity is presented with the last [lineage]. 102

A. Explanation of the Path

1897

The Fortunate One, the king [svamin] of the doctrine [dharma], establishes a certain rule [vrtti] and a certain activity [karma] for his disciples who, having renounced their old rule and their previous activity, 103 are engaged in seeking liberation [mok~a]. 104 Through the first three lineages for noble ones, he establishes the rule; 105 through the fourth he establishes the activity: If you carry out these actions, with this rule, before long you will obtain liberation. ADB.J.3.2.c.

The reason for establishing the rule and activity; F 147-48

Why did the Fortunate One establish such a rule [vrtti], such activity [karma]?

8b.

[The Fortunate One established these] in order to create an opponent [vipak~a] to the arising of craving. 106

The siitra 107 establishes that the arising of craving [tmza] is fourfold: 0 bhik~us, craving, when arising, arises due to clothing, due to food, due to bed and seat; [craving], when continuing, continues due to ... ; [craving], when becoming attached, becomes attached to .... 0 bhik~us, craving, when arising, arises due to such existence and non-existence .... 108 It is in order to create counter-agents [pratipak~a] [to craving] that the four lineages for noble ones are taught.

8cd.

[The Fortunate One established these] in order to stop for a short while {13 b} or definitively the desire for the object of the idea of "one's own" and of "setr•. 109

This is another way of saying the same thing: 110 (1) The object of the idea of "one's own" [mamakaravastu] is clothing [cfvara]. (2) The object of the idea of "self' [aha,!lkaravastu] is the person or basis [iitmabhiiva; iisraya], the sensory and mental complex. Desire [iccha] is craving (tr~IJ-ii). The first three lineages for noble ones (aryavaf!lsa) stop for a short while [tatkalasanti] the desire for the entities which one regards as "one's,own". The fourth lineage for the noble ones stops the twofold desire definitively [antasiinti]. ADB.2.

The stages of the path one meditates upon: from the [generalJ preparatory path (prayogamarga) up to the direct realization of the truths (satyabhisamaya); 111 F 148-93 1.

The methods for meditating on calm abiding (samatha); F 148

2.

The methods for meditating on insight (vipasyanii); F 158-93

1898

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The methods for meditating on calm abiding (samatha); 112 F 148-58 ADB.2.1.1. Overview: The two doors of entry into cultivation (avataramukha) and the persons who enter; 113 F 148-49 ADB.2.1.

We have explained the qualities which are required so that cultivation (bhiivana) may succeed.11 4 - Being a suitable vessel (bhajana) in that way, how, through what door, will the practitioners enter into cultivation?

9ab.

Through meditation on the loathsome and through mindfulness of breathing [the practitioners] enter [into cultivation].11 5

Smrta, i.e., mindfulness (smrti).

Who enters through meditation on the loathsome (asubhii,)? Who enters through mindfulness of breathing (anapanasmrti)?

9c.

Those in whom attachment and discursiveness are abundant or predominant [adhika] [enter, respectively, through meditation on the loathsome and through mindfulness of breathing]. 116

Those in whom attachment (raga) and discursiveness (vitarka) are abundant (adhika) are called those with abundant attachment (ragiidhika), those with abundant discursiveness (vitarkiidhika). Those in whom attachment rises quickly and, due to minor reasons, rises violently (pratyasannam atyarthaf!l ragacarita), enter through meditation on the loathsome. Those who are discursive (vitarkacarita) enter through mindfulness of breathing. Certain masters say: {14 a} mindfulness of breathing, having an unvaried (avicitra) cognitive object-concerned with wind (vayu) in which there are no differences in color and shape-has for its result the cutting off of the discursive process (vitarka); whereas meditation on the loathsome, having for its cognitive object a variety of colors and shapes, provokes discursiveness. Other masters say: mindfulness of breathing 9uts off discursiveness (vitarka) because it is not turned toward the outside (abahirmukhatvat), for it concerns breathing. Meditation on the loathsome does not cut off discursiveness because it is turned toward the outside, like visµal consciousness (cak~urvijiianavat); it is not that it is visual consciousness: but it is the contemplation (upanidhyana; viii. 1 = niriipa1J,a) of the object~field of visual consciousness. 117 Meditation - on the loathsome (asubhii); F 149-53

Aoa.2.1.2.

-

Overview:four categories of attachment & meditation on the loathsome; F 149-50

ADB.2.1.2.a.

Attacbment (raga) is fourfold:

A. Explanation of the Path

1899

attachment to colors [va111a]; 2. attachment to shapes [saf!Zsthana]; 3. attachment to contact [sparsa] or tangibles; 4. attachment to being honoured [upaciira]. 1.

The first attachment is opposed by meditation on the loathsome (asubhii) 118 that has for its cognitive object [iilambana] the cadaver turning blue (vinflaka), rotting (vipiiyaka), etc. 1.

2. The second [attachment is opposed] by meditation on the loathsome that has for its cognitive object the cadaver which is devoured (vikhaditaka) and tom asunder [or being scattered] (vik~iptaka). { 14 b} 3. The third [attachment is opposed] by meditation on the loathsome that has for its cognitive object the cadaver eaten by worms (vipa 2, The same question is posed for the practitioners who have abandoned the sixth, seventh, eighth categories, and who, in the sixteenth moment, become abiders in the fruit of the once-returner and not approachers of the fruit of non-returner (aniigiimin).

3. The same question is posed for the practitioners who have abandoned the higher categories of defilements and who, in the sixteenth moment, become abiders in the fruit of non-returner and not approachers of the fruit of the perfected being (arhat). { 15 b}

32.

At the moment of the acquisition of a fruit, the practitioners do not acquire the path of a'higher fruit; consequently, the abiders in a fruit who do not endeavor with a higher progress in mind are not approachers of a fruit. 374

Upon the acquisition of a fruit, one does not acquire a path higher than this fruit (phalavisifto miirgafi = phaliid visiffo miirgafi; vi. 65bd); for example, upon the acquisition of the fruit of the stream-enterer, one does not obtain the path of the once-returner: that is the principle. Consequently, the abiders in the fruit, as long as they do not devote themselves (prayujyate) to a higher progress (vise~iiya) in mind, for the acquisition of a new fruit, i.e., as long as they do not cultivate the preparatory effort (prayoga) which has for its result the abandonment of defilements not yet abandoned and which is the cause for the acquisition of a new fruit, so long are these abiders not approachers of this new fruit. Nevertheless, the practitioners who, (previously) detached from the third meditation (dhyiina) (through a mundane path), enter into the assurance (niyiima; vi. 26a) or the path of insight (darsanamiirga) by relying on a stage lower than this meditation (i.e., by relying on the preparatory meditation [aniigamya], the first and second meditation, the intermediate meditation [dhyiiniintara]), certainly realize a path higher than the fruit (phalavisi~fa'!l miirgam). If it were otherwise, reborn in a higher stage(= fourth meditation or the formless meditative attainments), they would not be in possession of the faculty of sensation of pleasure (sukhendriya) (viii. 9) 375 (MVS, 464b8; Jfiiinaprasthiina, 947a5). BAB.2.

The successive proceeding '?f six noble ones in relation to the path of cultivation and to those in t*aining; 376 F 198-229 We have defined the persons who enter into assurance (niyiima), either by being those who are detached for the most part (bhiiyovftaraga), i.e., detached from the

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1939

sixth, seventh and eighth categories of defilements of K~ma [before entering into the pufe path], or by being those who are detached from Kama (kamavftaraga), i.e., completely detached from Kama [before entering intothe pure path] (ii. 16c [F 135]). We have now to study the practitioners who proceed successively (anupilrva). To this end, the following point must be established. {16 a} 2.1. The nine categories of defilements & the nine ~tages; F 198 2.2. The abider in the fruit of stream-enterer & the approacher of the fruit of oncereturner; F 200 2.3. The abider in the fruit of once-returner & the approacher of the fruit of nonreturner; F 208 2.4. The abider in the fruit of non-returner & the approacher of the fruit of the perfected being; F 209-29 BAB.2.1.

The nine categories of defileme'!ts & the nine stages; F 198-200 33ab.

(Just as the defilements of the realm of desire are divided into niQe categories,) each stage377 has nine categories of vices (do~a) [i.e., strong-strong, etc.].378

Each stage [bhumi]-up to and including the perception-sphere of neither-ideationnor-non-ideation (naivasaf(ljnanasaf(ljftayatana). /

3~b.

(Just as each stage has nine categories of vices [do~a],) so there are nine categories of qualities (gu~a) [i.e., weak-weak, etc.].379

Each stage has nine categories of qualities (gw;ia) which are that many paths, [i.e.,] nine unhindered paths (anantaryamarga) and nine paths of liberation (vimuktimarga), counter-agents to the mentioned vices. - How is this?

33cd.

By distinguishing weak, [medium and strong] in the categories of

weak, medium and strong. 380 There are three fundamental categories [malaprakara]: weak [mrdu], medium [madhya], strong [adhimatra]. Each is divided into weak, medium, strong; this gives nine categories: (1) weak-weak, (2) weak-medium, (3) weak-strong, (4) mediumweak, (5) medium-medium, (6) medium-strong, (7) strong-weak, (8) strong-medium, (9) strong-strong. The weak-weak path has the power to bring about the abandonment of the strongstrong defilement; and so on up to: the strong-strong path has the power to bring about the abandonment of the weak-weak defilement. For it is impossible that the strong-strong path is produced from the beginning; for it is impossible that there would be a strong-strong defilement when there is a strong-strong path.

1940

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

(i) Likewise, when one washes a piece of cloth, the gross [audarika] stains [mala] {16 b} are washed out first and then the subtle [suk~ma] Stl!ins; (ii) likewise, the great

[audarika] darkness [tama] is dispelled by a small light [aloka], and a strong light is required for expelling a small darkness. Such is the kind of simile [dr~(ilnta] that can

be provided. 381 A momentary and weak noble path is capable of uprooting [unmulanat] the [strong] defilements which have accrued through the succession of their causes in eternal transmigration-this path cuts off the "possessions (prapti) of the defilements" that are like roots [mula]-for the white [sukla] factors are powerful [balavant], the black [kmia] factors, on the contrary, are weak [durbala]. 382 (i)Likewise, the vices or humors [do~a] of wind [vayu], of bile [pitta], etc., accumulated for a long time [bahukalasarrzvarddhita], are expelled through one grain of powder of the trivrt root (trivrtkar~a); (ii) likewise, a great darkness [mahatamas] is shattered (ghata) by a momentary and small light [k~a,:zikalpapradfpa].

The abider in the fruit of stream-enterer & the approacher of the fruit of once-returner; 383 F 200-8 The abider in the fruit of stream-enterer; 384 F 200-8

BAB.2.2.

BAB.2.2.1. BAB.2.2.1.a.

Those who can be reborn at the most seven times & the streamenterer;385 F 200-8

There are thus nine categories of defilements to be abandoned by cultivation: 34ab.

The abiders in the fruit who have not destroyed that which one should abandon by cultivation are [those who can be reborn] at the most seven times (saptakrtparamati).386

The abiders in the fruit who have not abandoned even one category of defilements to be abandoned by cultivation (bhavanaheya) {17 a} are stream-enterers; as they can be reborn seven times, but not more, they are [those who can be reborn] at the most seven times. As this is not an absolute rule that they are reborn seven times (see below), it is said: "at the most" (parama!i). - The expression of the Siitra: saptakrtvab paramab signifies "there is rebirth for them seven times at the most". 387 The word paramab is understood as = prakar~e,:ia ["at a maximum"]. BAB.2.2.1.aa.

The meaning and definition of stream-enterer; F 200-1

The stream-enterer (srotaapanna): the river or stream (srotas), the stream of nirvil,:ia, the path, since one goes (gamyate) by means of a stream. 388 The practitioners who have entered into it, who have arrived at it, and who have achieved it are called stream-enterers (srota-iipanna). 389

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1941

Objection: - How does one enter into (the stream)? (1) Would one say that it is through the obtaining of the first path? Then the eighth noble one 390 would be a stream-enterer. (2) Would one say that it is through the obtaining of the first fruit? Then those who are detached for the most part (bhuyovftaraga) 391 and those who are detached from Kama (kiimavftariiga; vi. 30cd), when they acquire the first fruit which they acquire, would be stream-enterers: but you have said that they are, respectively., once-returners and non-returners. (vi. 30bd) We answer: - The practitioners enter into the stream through the obtaining of the first fruit; but this does not refer to the fruit which a certain noble one can acquire first, but to the fruit which one first acquires when one passes through all the fruits.

The reasons why the approacher of the fruit of stream-enterer is not a ·stream-enterer; F 201

BAB.2.2.1.ab.

[Question:] - But why is the eighth noble one not a stream-enterer, for they have entered into the stream of the noble path? [Answer:] - Because it is in the sixteenth moment, the subsequent cognition with regard to the path (miirge 'nvayajiiiina), that one possesses (1) both the path of the approacher--consisting of fifteen moments-and the path of the fruit; (2) both the path of insight and the path of cultivation; { 17 b} because then (3) one directly realizes (abhisamaya) the "stream" [srota], i.e., the.noble path in its entirety, including the first fifteen moments [sakala]. 392 BAB.2.2.1.ac.

Determining the seven rebirths of stream-enterers; 393 F 201-3

The Vaibha~ikas394 say: - Independent of the present existence, the stream-enterers are reborn among humans, "[i.e.,] seven actual existences (upapattibhava), seven intermediate existences (antariibhava) (iii. 10); likewise they are reborn among the gods, i.e., they are reborn in up to twenty-eight existences. However, as we have here throughout streams of seven existences (bhavasaptakasiimiinyiit), the practitioners are called reborn at the most seven times (saptakrtvas); just as bhik~us are called learned in seven things (saptasthiinakausala) 395 when they know the groups of seven; likewise, a tree is called seven-leaved (saptapan:za) because each of its buds sprouts into seven leaves. 396 Objection: - But the Sutra says: That noble ones (pudgala), in possession of the view (dr~{isaf!!panna), 397 should produce an eighth existence is absolutely impossible. 398 And this text is in contradiction with the doctrine of the Vaibha~ikas.

1942

Chapter Six: Exposition of the Path and the Persons (Mtirgapudgalanirdesa)

[The Vaibhii1?ikas answer:] - No, for this text should be understood as meaning: "They do not produce an eighth existence in the same plane of existem;:e (ekasyarµ gatau)." Now, if one wants to hold to the letter (yatf,.ilrutarµ vii kalpyamtine) of the Sutra: Having transmigrated, having passed away seven times both among gods and among humans, they will realize the end of unsatisfactoriness, 399 one should conclude that the divine and human rebirths are not preceded by intermediate existences (antarabhava) since the Sutra speaks only of gods and humans.

[The objector:] - But if one should understand this text as meaning: "They do not produce an eighth existence in the same plane of existence", how is it that those who go higher (iirdhvasrotas) and are of the "destined to the limit of the summit of cyclic existence" class (bhavagraparama; vi. 38)400 are reborn eight times in the same plane of existence? The Vaibha1?ikas answer: - The text which denies an eighth rebirth refers only to an eighth rebirth in the realm of desire. [The objector:] - But what text (siitra) and what logical reasoning [yukti] establishes that this text refers only to the realm of desire? And what proves that the noble ones transmigrate seven times among the gods on the one hand, among humans on the other hand, and not seven times in total among both? The text indeed gives: "Having transmigrated seven times among the gods and among humans" (saptakrtvo devasca manu~yiisce). [Answer:] - The Kasyapiyas read: "Having transmigrated seven times among the god~, seven times among humans (saptakrtvo deviin saptakrtvo manu~an)." There is thus no reason to attach any importance to the preceding question (niltrabhi:nive~tavyam). 401 { 18 a} Those who become stream-enterers while being human will return among humans in order to obtain nirva~a; those who become stream-enterers while being a god will return among the gods in order obtain nirva~a.

to

BAB.2.2.1.ad.

The reasons why this stream-enterer is not reborn an eighth time; 402

F203

[Question:] - Why is this stream-enterer not reborn an eighth time? [Answer:] - Because, in this limit of time, in the course of seven existences, the stream is necessarily matured (sarµtatiparipilka). Such is the nature of the path: likewise, such is the nature of the venom of the seven-steps-snake (sapt_apadiisfrvi~a)

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1943

that the person who has been bitten dies after having walked seven steps; such is the nature of this illness that the four-day-fever (caturthakajvara) returns every four days. (See vi, F 202 [noteJ). BAB.2.2.1.ae.

The reasons why nirva1Ja is not obtained in a shorter time;

F 204

403

They do not obtain nirvti:,:za in less time because seven fetters (smµyojana) remain: l.

2.

two of the class pertaining t~ the lower [realm] (avarabhti.gfya; v. 43), i.e., predilection for the objects of_desire (kiimacchanda) and malice (vyiipiida); five of the class pertaining to the higher [realms] (urdhvabhi'igfya; v. 45), i.e., two attachments (raga) (of the realm of fine-materiality and the realm of immateriality), restlessness (auddhatya), conceit (miina) and delusion (moha).

[They do not obtain nirvii,:za in a shorter time] because, although they realize the noble path (of the once-returner, of the non-returner), they do not obtain nirvii,:za in the interval due to the power of the actions which must be rewarded in the course of the seven existences. BAB.2.2.1.ar.

How nirvii"tJa is attained in the absence of the Buddha; F 204

If the Buddha is absent in the period when they should obtain nirvii,:za (buddhi'inutpada), it is as householders [grhasta] that they obtain the status of the perfected being (arhat), but then they do not stay as a householder: by the power of the nature of factors (dharmatii), i.e., by the power of the path of the perfected being or of those beyond training (asaik~a), they are endowed with the marks of a bhik~u (bhik~ulinga); 404 according.to other masters, with the marks of a foreign bhik~u [iinyiisramika ].

The reasons why the stream-enterers are incapable of retrogressing into an unfortunate plane of existence; 405 F 204-6

BAB.2.2.1.ag.

[Question:]- Why are the stream-enterers (srotaiipanna) declared to be those who are "incapable of retrogressing into an unfortunate (apiiya) plane of existence" (avinipiitadharman )? 406 [Answer:] - Because they do not accumulate actions that would make them retrogress into (an unfortunate plane of existence); because, with regard to the actions of this kind that they would have formerly accumulated, their mind has become resistant to the maturation of these actions, being perfumed [viisana] by the powerful wholesome roots µue fo the purity of their conduct or preparatory

1944

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

effort [prayogasuddhitas], due to the purity of their sentiments [iisayasuddhitas] with regard to the three Jewels. 407 [Also,] a man who would have accumulated an ,action which must necessarily ripen in an unfortunate plane of existence would, in the first place, be unable to produce the receptivity (k~iinti; vi. 18)-all the more so the pure path (aniisrava miirga ). 408

In regard to this, there is a stanza: The ignorant (abudha), were they to have committed even only a small evil (papa), will go below; {18 b} The wise [budha], were they to have committed a great evil, leave behind the unfortunate planes of existence [anartha]. A compacted piece of iron, although small, sinks down in water [viiri]; The same iron, although great but made into a bowl [piitrikrta], floats. 409 The Siitra uses this expression: The stream-enterer ... puts an end to unsatisfactoriness (dul:,,khasyiintarrz karoti).

[Question:] - What should one understand by the "end of unsatisfactoriness" [duf:ikhasyiinta]?

[Answer:] - The unsatisfactoriness beyond which there is no more unsatisfactoriness.410 The meaning is that the noble ones bring it about that unsatisfactoriness no longer rearises (apratisaY(ldhikarrz dul:,,khaf[l karoti). Or else, the end of unsatisfactoriness is nirvii,:ia. [Question:] - How can one "make" [karoti] nirvii,:ia?411 [Answer:] - By removing the obstacles to nirvii,:ia (tatpriiptivibandhiipanayaniit): (these obstacles are the possession of the defilement [klesapriipti] or support [upadhi]). Just as one says: "Make space! Tear down the house!" (akasarrz kuru ma,:t{japarrz piitaya). BAB.2.2.1.ah.

Ordinary worldlings who are born at the most seven times; F 206

There are persons other than the stream-enterers who will be reborn at the most seven times: ordinary worldlings (prthagjana) whose mind streams are ripened (paripakvasaY(ltiina). But there is no fixed principle here: these ordinary worldlings can obtain nirva,:ia as early as in this life, or else in the intermediate existence, etc. Consequently, we do not speak of this here. {xxiv, 1 a} 412

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAB.2.2.1.b.

1945

Those who go from family to family & the stream-enterer; 413 F 206-8

The abiders in the fruit (phalastha) within whom no category whatsoever of the defilements that are to be abandoned by cultivation is destroyed, are, as we have seen, those who can be reborn at the most seven times (saptakrtva~parama).

34cd.

Liberated from three or from four categories [of the defilements of the realm of desire], destined for two or three :rebirths, [these abiders] are those who go from family to family. 414

The stream-enterers (srotaiipanna) become those who go from family to family (kularrikula): 1.

2. 3.

from the point of view of the abandonment of defilements [klesaprahii,:ia], by the abandonment of the three categories [i.e., strong-strong, strongmedium, strong-weak] or four categories [i.e., plus medium-strong] of defilements of the realm of desire; from the point of view of the (praxis-oriented) faculties (indriya), by the acquisition of pure (aniisrava) faculties opposed to these defilements; { 1 b} from the point of view of existences or births Uanman], because for them there remain only two or three rebirths. 415

In the verse [sloka], only two of these causes are stated. For, from the fact that the stream-enterers abandon the defilements after the acquisition of their fruit, one concludes, without having to say it, that they acquire the pure faculties opposed to these defilements. But the number of rebirths is indicated: in fact, having acquired the fruit of the stream-enterer, the noble ones are capable of obtaining the status of the once-returner, of the non-returner, of the perfected being, and the number of their rebirths Uanman] will be found, from this fact, to be either greater or smaller. [Question:] - Why do the stream-enterers who abandon the fifth category not become those who go from family to family (kularrikula)? [Answer:] - Because, when the fifth category is abandoned, the sixth is also certainly abandoned, and the noble ones thus become once-returners. In fact, one cat¢gory of defilement is not capable of making an obstacle [vighna] here to the acquisition of the fruit, as this is the case for those who have one separation (ekavfcika; vi. 36ac): the reason is that, here, the noble ones, by acquiring a new fruit, do not pass into another realm of existence (dhiitu). 416 BAB.2.2.1.ba.

Two types of those who go from family to family;

F 207-8

Those who go from family to family (kulal'(tkula) are of two types: 417

1946

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

those who go from family to family among the gods (devakulaf!lkula), i.e., the noble ones who, having transmigrated into two or three families [kula] among the gods, obtain nirvii"(la in the same heaven or in another; 418 2. those who go from family to family among humans (manu~yakulaf!lkula), i.e., the noble ones, who, having transmigrated into two or three families among humans, obtain nirvii"(la in this continent (dvfpa) or in another. 1.

BAB.2.2.2.

The approachers of the fruit of once-returner; F 208 35ab.

(The same abiders [in the fruit of stream-enterer]) who have conquered up to five categories are approachers of the second fruit [i.e., the once-returner]. 419

The abiders who, have abandoned from one up to five categories [i.e., up to mediummedium] are approachers of the second fruit.

Abider in the fruit of once-returner & the approacher of the fruit of non-returner; 42 F 208-9 421 BAB.2.3.1. The abider in the fruit of once-returner; F 208 BAB.2.3.

°

35cd.

Having destroyed the sixth category [i.e., medium-weak], they are once-returners.422

They obtain the second fruit. The once-returners (sakrdagiimin), having gone among the gods, return among humans, {2 a} and no longer have a later rebirth: hence their name. The Siitra says that one becomes a once-returner "due to the subtlety of attachment (raga), of hatred (dve~a), of delusion (moha)", because only the three weak categories [i.e., weak-strong, weak-medium, weak-weak] of the defilements remain. 423 BAB.2.3.2. BAB.2.3.2.a.

The approacher of the fruit of non-returner; 424 F 208-9 Those who have one separation; 425 F 208-9

36ac.

(These abiders in the fruit of once-returner,) having destroyed seven or eight categories of vices [dos'ii'!'sa] [of the realm of desire], destined for [no more than] one rebirth, are those who have one separation, they are also approachers of the third fruit [i.e., nonreturner ].426

These once-returners (sakrdiigiimin) become those who have one separation (ekavfcika) on three grounds,

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc. 1.

2.

3.

1947

because they abandon seven or eight categories [prakara] of defilements; because they acquire the (praxis-oriented) faculties opposed to these defilements; because they are reborn only one more time.

why is the ninth category of defilement an obstacle to the acquisition of the fruit of non-returner ?427 F 209

BAB.2.3.2.b.

[Question:] - Why is the single category of defilement that remains for them, i.e., the ninth, an obstacle to the acquisition of the subsequent fruit? [Answer:] - Because the acquisition of this fruit involves the passing to another realm (the realm of fine-materiality). We have seen (iv. 107) that actions make an obstacle under three circumstances: they prevent the acquisition (1) of the receptivity, (2) of the status of non-returner, (3) of the status of perfected being (arhat). Now this holds for the defilements [klesa] here as well {2 b} as for the actions [karma], for it refers to passing beyond the stage [bhiimi] where the effects (i) of ripening [vipaka], in regard to actions, and (ii) of uniform outflow [n*~yanda], in regard to defilements (ii. 56), should be manifested. BAB.2.3.2.c.

The meaning of those who have one separation (ekavfcika); F 209

Vfci signifies interval, separation. - Nirva,:ia is separated from these noble ones by one rebirth; the fruit of non-returner is separated (vyavahita) from these noble ones by one category of defilements [klesa]: they are therefore termed those who have one separation (ekavfcika ). BAB.2.3.2.d.

The approacher of the fruit of non-returner & further distinctions;

F209

Having abandoned seven or eight categories of defilements, they are approachers of the third fruit. Those who--having previously cleared, by the mundane path, three or- four categories of defilements, or seven or eight categories of defilements (of Kama)-obtain a fruit (i.e., the fruit of stream-enterer or of once-returner, according to the case,) are not those who go from family to family (kula1'flkula), are not those who have one separation (ekavfcika), as long as they do not realize the higher path to the acquired fruit (yiivat phalavisi~to margo na Sa1'flmukhfkrtal:i): in fact, as long as the pure faculties, opposed to these categories of defilements, are absent in them (vi. 32bc).

1948

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The abider in the fruit of non-returner & the approacher of the fruit of the perfected being; 428 F 209-29 429 BAB.2.4.1. The abider in the fruit of non-returner; F 209-27 BAB.2.4.

36d.

Through the destruction of the ninth category, [i.e., weak-weak, of defilements of the realm of desire, these abiders in the fruit] are non-retqrners.430

Through the abandonment of the ninth category of defilements of the realm of desire, the weak-weak defilements, these abiders in the fruit (phalastha) become non-returners (aniigiimin), because they will no longer be reborn in the realm of desire. The Siitra says that one becomes a non-returner through the abandonment of [all] five fetters [sa7?lyojana] called pertaining to the lower (realm) (avarabhiigfya; v. 65ac): we have the number five by adding up all fetters .which the non-returners are found to have abandoned (prahii1J,asa7?lkalaniit; v. 70ab); according to the case, they have-in the first stage-abandoned two or three fetters.431

General classification of the five types of non-returner going to the realm offine-materiality; 432 F 210-13

BAB.2.4.1.a.

37ac.

[The non-returners are] (1) those who obtain nirvii!'a in the interval, (2) those who obtain nirvii~ by being born, (3) those who obtain nirva~ with effort, (4) those who obtain nirva~ without effort, (5) those who go higher.433

Antariiparinirvrti signifies "those for whom nirvii,:ia (parinirvrti) occurs in the .interval", in the intermediate existence (iii. 10, 12). The other terms are explained likewise: for those who are being born (utpannasya), 434 [who make an effort], 435 who make no effort, there is nirvii,:ia.

The non-returner is of five types: 1. 2. 3. 4. 5. BAB.2.4.1.aa.

those who obtain nirvii,:ia in the interval (antariiparinirviiyin)i those who obtain nirvii!la by being born (upapadyaparinirviiyin); those who obtain nirvii,:ia with effort (siibhisa7?lskiiraparinirviiyin); those who obtain nirvii,:ia without effort (anabhisafJlskiirapar£ni,-yiiyin); those who go higher (urdhvasrotas).

Those who obtain nirvru;ia in the interval; F 210

The first are those who obtain nirvii,:ia (parnirviiti) in the intermediate existence (when proceeding toward the realm of fine-materiality).

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAB.2.4.1.ab.

1949

Those who obtain nirva1:ia by being born; 436 F 211

The second obtain nirva,:za437 as soon as they are born (utpannamatra), quickly, 438 through the nirva,:za with remainder (sopadhise$a nirva,:za) 439 because they are en.~rgetic (abhiyukta) and because the path is spontaneous, realizing it by themselves (abhiyuktavahimcfrgatvat).

According to other masters, they obtain nirva"f}a (parinirvati) through nirvii,:za without remainder (nirupadhiie$a nirva,:za), exactly like the first non-returners, that is to say that, having obtained the status of perfected being (arhat), they obtain nirva,:za without achieving their fate (= end) of life. - This opinion is false, for the second non-returners do not possess mastery relating to the abandonment of life {3 b }-and this for a very simple reason: this mastery belongs only to those who possess the maximum fourth meditation (prantakotikacaturthadhyana; ii. 10a, vii. 41ac) [i.e., the "meditation whose highest point has been pursued to the extreme"]; this type of meditation (dhyana) exists only among humans of the three continents (dvfpa); but this non-returner is born in the realm of fine-materiality. 440

Those who obtain nirvai:i,a by being born and those who obtain nirva,1:,,a with effort; 441 F 211-12

BAB.2.4.1.ac.

The third obtain nirvii,:za after being born, without relaxing their preparatory effort (apratiprafrabdhaprayoga), for they are energetic; with effort, for the path is not spontaneous. The fourth obtain nirvii,:za without effort, for they are not energetic, and the path is spontaneous. Such are the definitions of these two noble ones (= the third and fourth) according to the Vaibha~ikas. 442 According to another opinion: - The difference between those who obtain nirvii,:za with effort (siibhisa1J1skiiraparinirviiyin) and those who obtain nirvii,:ia without effort (anabhisa1J1skaraparinirviiyin) is that the first obtain nirvii,:za through a path having the conditioned factors (sa1J1skrta) (= sa1J1skiira) for their cognitive object, i.e., unsatisfactoriness, the origin and the path (dul:zkha, samudaya, miirga), and the second, through a path having the unconditioned factors (asa1J1skrta) for their cognitive object, i.e., cessation or the third truth. [Answer: 443 ]

-

This opinion is not justified due to the consequences which it implies

(atiprasarigiit): the distinction would also hold for the first two types of non-returner.

In the Sutra (Sa1J1yukta, 27, 23), those who obtain nirva,:ia without effort are listed before those who obtain nirvii,:ia with effort. This order is justified (tathii ca

1950

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

yujyate ). 444 In fact, for the_ first, the path is realized without mental instigation '(abhisarrzskii.ra), being obtained without effort (ayatnaprii.pti); the path is thus "spontaneous" (vahin). Whereas, for the second, the path is realized through mental instigation, being obtained through effort [yatnaprapti]; the path is thus nonspontaneous [avahin]. - As for those who obtain nirvar;a by being born (upapadyaparinirvayin), the path is even more "spontaneous" (vahitara = jitatara), even stronger (adhimatratara), and the proclivities (anusaya) are even weaker (mrdutara). BAB.2.4.1.ad.

Those who go higher; F 212

The fifth, those who go higher (urdhvasrotas), 445 are noble ones "for whom there is motion (srotas), i.e., movement (gati), toward the higher". Srotas and gati have the same meaning. {4 a} They do not obtain nirviir;a there where they are reborn when leaving the realm of desire, but they go higher. BAB.2.4.Lb.

Particular explanation of tho,se who go higher; 446 F 213-15

BAB.2.4.1.ba.

The two types of those who go higher; 447 F 213-15

37cd.

When [those who go higher] mix the meditation, they are those who go to the Highest (akani~fhaga).448

Those who go higher (ardhvasrotas) are of two types, [from the point of view of cause (hetutas) and from the point of view of effect (phalatas)]: [from the point of view of cause,] they mix meditation (dhyii.na) and, accordingly, they ascend up to the Highest (Akani~tha) heaven [in the realm of fine-materiality] and obtain nirviir;a there; or 2. [from the point of view of effect,] they do not mix meditation and, accordingly, ascend up to the perception-sphere of neither-ideation-nornon-ideation (naivasarµjiiii.nasarrzjfi.,ayatana) or summit of cyclic existence (bhaviigra) [in the realm of immateriality]. 449 1.

BAB.2.4.1.baa.

°F 213-24

Those who go to th~ Highest; 45

38ab.

[Those who go to the Highest (akani~thaga)] are either (1) leapers, (2) half-leapers, or (3) those who die everywhere.451

The noble ones who rise up to the "highest" heaven in order to obtain nirvii~a there are of three types: they are: leapers (pluta), or 2.. half-leapers (ardhq.pluta), or 3. those who die everywhere (sarvacyuta). 1.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1951

1: Those who are called leapers (pluta) have, down here, "mixed" [vyavakfrya] the meditations (dhyana); they have "savored" [asvadya] the first meditation (viii. 6) and, therefore, having retrogressed from the three higher meditations, they are reborn among Brahma's Followers (Brahmakayikas). There, by the power of their previous training, they "mix" the fourth meditation: also, dying among Brahma's Followers, they are reborn among the Akani1?thas. As they do not "plunge" (animajjana) themselves into any of the fourteen intermediate heavens between the first heaven of the realm of fine-materiality (Brahmakayika) and the last one (Akani~tha), they are called leapers.

2. Those who are called half-leapers (ardhapluta) are the noble ones who, leaping over [ vilanghya] only one place, 452 { 4 b} enter among those of the Highest (Akani~thas) after being reborn among those of the pure abodes (Suddhavasas; vi. 43ab).

Noble ones are never reborn among the Great Brahmas (Mahiibrahmas) because this heaven is a place of heresy: there Mahabrahma is considered as the creator; 453 because there can be only one leader (niiyaka) there: noble ones there would be superior to Mahiibrahma. 454 3. Those who are called those who die everywhere (sarvacyuta) transmigrate through all the other heavens, with the exception of the Great Brahmas, before they enter among those of the Highest (Akani~thas). Non-returners never take up two existences in the same place of birth (upapattyayatana), because they go in progression (vise~agamanat). In this way their status as non-returner is perfect: ";they are never reborn either in a place· lower than the one where they have once been born, or in the same place. Such are those who go higher (urdhvasrotas), who have "mixed" the meditation, i.e., those who go to the Highest (Akani~thaga). BAB.2.4.1.bab.

38b.

Those who g9 to Bhavagra; F 214-15 The others [of those who go higher] are those who go to the summit of cyclic existence.455

Those who go higher (urdhvasrotas) who have not "mixed" [vyavakf~a] the meditation go up to the perception-sphere of neither-ideation-nor-non-ideation (naivasal?ljflanasaf!l,jfiiiyatana; bhavagra). Savoring [asvadaya] the other meditative attainments (samapatti), they are reborn in all the other places [sthana], but do not enter among those of the pure abodes (Suddhavasas); traversing the formless meditative attainments (ariipya), they arrive at the summit of cyclic existence (bhavagra) and there obtain nirva~a. {5 a} In fact, these noble ones are essentially devoted to

1952

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

calm abiding or concentration (samathacarita, samadhipriya); whereas those of the Highest (Akani~{has) are esstmtially devoted to insight or understanding (vipasyanacarita, prajiiapriya ). Although the authors of the Sastras do not decide on this point, we think that the two types of those who go higher can obtain nirva,:ia "along the way" before arriving among those of the Highest or in the summit of cyclic existence. The status of "destined to the limit of the Highest" (akani~thaparama) and of "destined to the limit of the summit of cyclic existence" (bhavagraparama) implies only the nonproduction of a new existence after the noble ones have obtained the heaven of the Highest (Akani~!ha) or the summit of cyclic existence (bhavagra), but not a birth in these same heavens; just as the stream-enterers destined to be reborn at the most seven times (saptakrtva"f:zparama) can be reborn less than seven times. 456 BAB.2.4.1.c.

Four types of non-returner going to the realm of immateriality; 457

F 215

These five are non-returners because they go to the realm of fine-materiality (except when going beyond it): those who go to the realm of fine-materiality (riipadhatuupaga) are of five types: l. 2. 3. 4. 5.

38c.

those who obtain nirvii:,:ia in the interval (antariiparinirviiyin); those who obtain nirva,:ia by being born (upapadyaparinirvayin); those who obtain nirvii,:ia with effort (sabhisa,rtskiiraparinirviiyin); those who obtain nirvii,:ia without effort (anabhisa,rtskiirapar.inirviiyin); those who go higher (urdhvasrotas). Another [kind of non-returners], who go to Arupya, is of four types [i.e., with the exception of those who obtain nirva~a in the interval]:4ss

There is another kind of non-returners (aniigiimin), those who go to Arupya (iirupyaupaga). Being detached [vitariiga; virakta] with regard to the realrn of fine-materiality, dying here, they are reborn among the beings of Arupya. This non-returner is of four types only, 1. those who obtain nirva~a by being born (upapadyaparinirviiyin), 2. those who obtain nirvii,:ia with effort (siibhisa,rtskiiraparinirviiyin), 3. those who nirvii~a without effort (anabhisa,rtskiiraparinirviiyin), 4. those who go higher (upapadyaparinirviiyin);

for the intermediate state is absent in the births of Ari.ipya.

B. Explaining the Four Pairs oJ N-oble Ones in Relation to Three Paths, etc.

BAB.2.4.1.d.

1953

Six types of non-returner going to ,higher realms; 459 F 215

Thus, by not taking into account the different types of those who go to .Arupya, there are six non-returners (anagamin), the fiv~ named above and those who obtain nirvii,:za in .Arupya (iirilpyaga). BAB.2.4.1.e.

Seven types of non-returner in relation to all realms; 460 F 215

38d.

[There is] another [type of non-returners, namely, those] who obtain nirva~ here.461

Another [type of non-returners] obtains nirvii,:za right here, the noble ones "who obtain nirvii,:za in this life" (dmadharma parinirviiyin) (vi. 41a). This is the seventh non-returner. BAB.2.4.1.f.

Explaining the many classifications of non-retumers; 462 F 215-23

BAB.2.4.1.fa.

Nine types of non-returner going to the realm offine-materiality;

39ab.

F 215-17

It is said that there are nine noble ones going to the realm. of fine-materiality, by making a threefold distinction among three [non-retu:rners].463 { 5 b}

Three non-returners (aniigiimin), each divided into three categories, make nine nonreturners, because they go to the realm of fine-materiality. [Question:] - What are these three [non-returners]? [Answer:] - (1) Those who obtain nirvii,:za in the interval (antpriiparinirviiyin), (2) those who obtain nirvii,:za by being born (upapadyaparinirvliyin), (3) those who go higher (iirdhvasrotas). [Question:] - How does one distinguish three categories? [Answer:] - According to the comparisons of the Sutra, 1.

2.

3.

there are three of those who obtain nirva,:za in the interval (antariiparinirviiyin) of whom the firs~ obtain nirvii,:za, (i) quickly (iisu), (ii) the second, not quickly (aniisu), (iii) the third, after a long time (cira); as for those who obtain nirvii,:za by being born (upapadyaparinirviiyin), one must distinguish (iv) the upapadyaparinirviiyin proper, (v) those who obtain nirvii,:za with effort (siibhfsarµskiiraparinirviiyin), (vi) those who obtain nirvii,:za without effort (anabhisaJ?lskiiraparinirviiyin): all three, obtaining nirvii,:za after having been reborn, are those who obtain nirvii,:za by being born; as for those who go higher (iirdhvasrotas), one must distinguish (vi) the leapers (pluta), (viii) the half-leapers (ardhapluta), (ix) those who die everywhere (sarvacyuta ).

1954

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

Or else, one can say that these three non-returners are each divided into three categories according to whether they acquire nirva,:ia (i) quickly, (ii) not quickly, (iii) after a long time.

The rationale behind the distinction of the three or nine nonreturners; F 216-17

BAB.2.4.1.faa.

39cd;

The difference [of these three or nine non-returners] is due to the difference (1) of actions, (2) of defilements, (3) of the (praxis-oriented) faculties. 464

The distinction of these three non-returners (anagiimin), of these nine non-returners, is due to the difference of (1) actions [kanna], (2) defilements [klesa], (3) (praxisoriented) faculties [indriya]. The three non-returners differ: from the point of view of the accumulated actions [kannopacita] (iv. 120) which should be ripened either in the intermediate existence 465 (abhinirvrttivedanfyakarman), or in the immediate future existence (upapadya: after having been reborn), or later (aparaparyiiya) (iv. 50b); {6a} 2. from the point of view of the activity of the defilements (klesasamudiiciira), which are, in this order, weak, medium, strong; 3. from the point of view of the (praxis-oriented) faculties (indriya), which are strong, medium, weak. 1.

Each ofthe three non-returners is of three categories:

i.

from the point of view of the defilements, as above [weak-weak, weakmedium, weak-strong for the three categories for those who obtain nirvii,:za in the inte'fvaf (antariiparinirviiyin), for those who obtain nirvii,:za by being born (upapadyaparinirviiyin), for th~se who go higher (urdhvasrotas)]; ii. from the point of view of the (praxis-oriented) faculties, [which are strongstrong, etc., for the three categories for those who obtain nirvii,:ia in the interval, for those who obtain nirvii,:za by being born, for those who go higher]; iii. from the point of view of the actions, also with respect to the three of those who go higher: the actions. to be ripened later differ among the leapers (pluta), the half-leapers (ardhapluta), those who die everywhere (sarvacyuta ). Thus there are nine (3 x 3) categories of non-returners due to the difference of action, of defilements and of (praxis-oriented) faculties.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1955

Seven types of non-returner as seven planes of existence for good persons; 466 F 217-18

BAB.2.4.l.fb.

But how is it that the Siitra teaches that there are seven planes of existence for good persons (satpuru~agati)? 40ab.

In not establishing any distinction among those who go higher, there are seven planes of existence for good persons [i.e., (1-3) three of those who obtain nirvii,:za in the interval, (4-6) three of those who obtain nirvana by being born, (7) one of those who go higher]. 467

Those who go higher (urdhvasrotas) are the noble ones whose nature is that of going toward what is higher (urdhvasravm:iadharman). Not distinguishing the categories of leapers, half-leapers and those who die everywhere, the sutra, i.e., the Gatisutra (iii. 12), teaches seven planes of existence· (gati) for good persons, i.e., three of those who obtain nirvii,:za in the interval, three of those who_ obtain nirvana by being born, in all six planes of existence, and the plane of existence of those who go higher, the seventh.

The distinction between the seven planes of existence for good persons and the other planes of existence of those in training; 468

BAB.2.4.t.fb~.

F 217-18

[Question:] - Why are these the only planes of existence for good persons (satpuru~agati)? {6 b} Why are the other planes of existence of those in training (saik~a)--the plane of existence of the stream-enterers and of the once-retumersnot considered as such? 469 [Answer:] - Those who possess the seven planes of existence (1) perform the wholesome only (saty eva karma,:zi vrttiJ:i kusale) and (2) do not perform the unwholesome [asatyavrttirakusale]; (3) having arrived at these planes of existence, they do not return there (na punaJ:i praty iigatiJ:i). But this threefold characteristic does not exist among the others of those in training:

40cd.

Due to (1-2) the practice of the good (sadvrtti) and the non-practice of the bad [asadavrtti], and (3) the non-returning there where they have gone.470

These seven planes of existence alone are planes of existence of the good _persons (satpuru~agati).

It is true that the Siitra says:

1956

Chapter Six: Exposition of the Path and the Persons (Mii,rgapudgalanirdesa)

What is a good person (satpuru~a)? - Those who are endowed with the right view of those in training (saik~f samyagdr~ti) ... .471' It expresses itself in this manner because the stream-enterer and the once-returner are, in fact, good persons from a certain point of view: 1.

2.

they have acquired the restraint that makes impossible (akara,:iasarrivara; iv. 33ab) the committing of the five types of transgressions (killing, stealing, sexual misconduct, false speech, strong liquor); 472 · they have abandoned, one may say in general, the unwholesome defilements (akusala klesa), i.e., the defilements of the realm of desire (v. 19, 52). 473

But here, in the Siitra of the Saptarntpuru~agati, it refers to the noble ones who are absolutely (nil;iparyiiye,:ia) good persons. 474 BAB.2.4.uc.

The parivp:tajanma anagamin & the five types of non-returners;

F 218-20

It may happen that noble ones, who became noble ones in the first birth through the acquisition of the fruit of the stream-enterer or of the once-returner, obtain the fruit of non-returner in the following existence. One designates these non-returners by the expression parivrttajanma aniigamin (i.e., those who obtain the fruit of non-returner after being reborn in this world). The question is posed if these non-returners are of the five types: (1) those who obtain nirva,:ia in the interval, [(2) those who obtain nirvii,:ia by being born, (3) those who obtain nirva,:ia with effort, (4) those who obtain nirvii,:ia without effort, (5) those who go higher]. 475

41ab.

The noble ones who obtain the fruit of non-returner after having been reborn in the realm of desire [and obtain nirvii~a in this very existence] do not go to another realm.476 {7 a}

Once they have obtained the fruit of non°retumer, these noble ones obtain nirvii,:ia in this very existence (vi. 38b), (due to the intensity of their disgust [tfvrasa'!lvegatvat] with the extreme unsatisfactoriness of the realm of desire). But the noble ones who obtain the fruit of non-returner after having been reborn in the realm of fine-materiality sometimes go to the .realm of immateriality in the status of those who go higher (iirdhvasrotas) that are destined to the limit of the summit of cyclic existence (bhaviigraparama). Objection. - But Sakra expresses himself thus: "If I retrogress at the end, may I be reborn among the gods well-known under the name of Akani~thas!" -This

[I

B. Explaining the Four Pairs of Noble Ones in Relation to Three

etc.

1957

contradicts your thesis [that noble ones who obtain the fruit of non-returner after having been reborn in the realm of desire do not go to another realm]. 477 The Vaibhii~ikas answer: - Sakra expresses himself thus because he does not know the Dharma. 478 And, if the Fortunate One does not reprimand him, it is with the intention to encourage him. 479 BAB.2.4.1.fca.

Modifying the praxis-oriented faculties and of retrogressing;

F 219-20

41cd.

Those noble ones [who have become non-returners after having been born in the realm of desire] and those who are born in a higher realm are incapable of modifying the (praxis-oriented) faculties [ak~a], are incapable of retrogressing. 480

(1) The noble ones who have. become non-returners by being reborn in the realm of desire (kiime parivrttajanmii) and (2) those who are born in a higher realm are not even capable of modifying their (praxis-oriented) faculties (indriyasa,p,ciira); how could they retrogress (pariha,:ii)? [Question:] - Why not admit the modification of the {praxis-oriented) faculties (indriyasarp,cara) and retrogressing (pariha,:ii) in the case of those who are noble ones after having been born (in the realm of desire) (parivfHGJanman), in the case of the noble ones who have entered into Riipa or Ariipya? [Answer:] - Because neither the modification of the (praxis-oriented) faculties nor the retrogressing take place in the case of these noble ones. - Why? - Because, from the fact of their stay in two existences (janmantarapariviisena or kaliintarapariviisena), the (praxis-oriented) faculties (prajfia., etc.) have acquired an advanced state of maturity 481 (paripakvataratva); because the noble ones havt acquired a personality favorable to the path (asrayavise~ala.bha).

Why. are those in training who are not detached in the realm of desire not those who obtain nirvai:ia in the interval; F 220

BAB.2.4.1.fcb.

[Question:] - Why are those in training (saik~a) who are not detached from the realm of desire (avftaraga), {7 b} i.e., the stream-enterers and the once-returners, not those who obtain nirva,:ia in the interval (antara.parinirva.yin)? That is to say, why do they not obtain nirvii,:ia in the intermediate existence which follows their death? [Answer:] - Because, the path not being mastered (ajitatva.t), these noble ones cannot make it present, cannot realize it (sarp,mukhfbhava); and because their proclivities (anusaya) are not extremely weak (atimanda). Such is our answer.

1958

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The Vaibha~ikas respond: - Because it is very difficult to leave the realm of desire (dulJ-samatikrama). In fact, in order to obtain nirvii,:ia, those in training_in question must do many things: 1.

2. 3.

4.

abandon unwholesome defilements (akusala klesa), i.e., the defilements of Kama; abandon the non~defined defilements [avyakrta klesa], i.e., of Riipa and of Ariipya (v. 19); acquire three fruits [sriima7Jyaphala] in the case of the stream-enterers, two fruits in the case of the once-returners; - whereas the "detached beings" (vftariiga), i.e., the non-returners, have no more than one fruit to obtain; pass beyond the three realms.

But, in the intermediate existence [antariibhiiva], noble ones are not capable of doing all this. 482

The mixing or combining of pure and impure thoughts in thefourth meditation and other meditations; 483 F 221-21

BAB.2.4.Lfd.

We have seen that by "combining, mixing the meditations (dhyiina), they go among the Akani~~as" (vi. 37d). What meditation is first "combined" (akfryate, vyavakfryate, vyatibhidyate) or mixed (mifrfkriyate)? 484 42a.

First, combination of the fourth meditation.485 { 8 a}

Because it is the most powerful (karmm:iya) of the concentrations (samadhi) and the highest or supreme (agra) of the "easy routes" (sukha pratipad; vi. 66a). - Here is how one proceeds. According to the Vaibha~ikas, the perfected beings (arhat) or the non-returners (anagamin) enter into the fourth meditation that is pure (anasrava) 486 and prolonged (pravahayukta; prabandhika), i.e., constituting a stream of thoughts. 487 They leave it, and re-enter into the same fourth meditation that is impure (sasrava) and prolonged. They leave it, and re-enter into the same meditation that is pure and prolonged. They continue in this way, gradually diminishing the number of thoughts of each pure, impure and pure meditation, until the moment when, having entered into a pure meditation of two thoughts, they leave it. in order to enter an impure meditation of two thoughts, which will be followed by one pure meditation of two thoughts. - This constitutes the preparatory stage (prayoga) for the combination [vyavakira,:za]. 42b.

The combination is achieved through the mixing of moments.488

The Vaibha~ikas say: - When, following (1) one pure thought [anasrava], (2) one impure thought [sasrava] is called up, and when, following this impure thought,

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1959

(3) one pure thought is called up: then, through the mixing [mi.fra,:za] of one impure thought and two pure thoughts, the combination [vyavakira,:za; akira,:za] of the meditation is achieved. - The first two moments are similar (sadrsa) to the unhindered path (anantaryamarga; vi. 28a), the third to the path of liberation (vimuktimiirga). Having thus combined [vyavakfrya] the fourth meditation, the noble ones also combine the other meditations by the power of this combined meditation. The combination takes place, at first, in the realm of desire; {8 b} later, in the case of retrogressing fparihfna], the noble ones combine in the realm of fine-materiality (see above vi, F 213). In our opinion, the combination of one single impure moment (k~a,:za) with two pure moments [k~a,:zavyavakira,:za] is impossible for anyone except the Buddha. Consequently, the combination of one meditation is achieved when one enters into three prolonged fpravaha; prabandhika] meditations, (1) pure, (2) impure, (3) pure, for the desired period of time. BAB.2.4.1.fda.

Three reasons why the meditations are combined; 489 F 222

To what end do the noble ones combine [vyavakfryate] the meditations (dhyiina)? 42cd.

[Non-returners with sharp praxis-oriented faculties combine the meditations] (1-2) with birth and wi!h happiness in mind, and [nonreturners of weak praxis-oriented faculties] also (3) through fear of the defilements.490

It is for three reasons that the noble ones combine the meditations: Non-returners (aniigam_in) of sharp (praxis-oriented) faculties (tfkr,:zendriya) [combine the meditations] (1) with birth [upatti] among those of the pure abodes (suddhaviisas) and (2) with happiness (sukhavihara) in this life (dr~tadharma) in mind. 491 1.

Non-returners of weak (praxis-oriented) faculties (mrdvindriya) [combine the meditations] also (3) through fear of defilements [klesabhfrutva], in order to avoid retrogressing (pariha,:zi) by keeping the concentration associated with enjoying (iisviidaniisarrzprayuktasamiidhi; viii. 6) at a distance [durikara,:za]. ii. Perfected beings (arhat) with sharp (praxis-oriented) faculties [combine the meditations] (2) with happiness in this life in mind. Perfected beings with weak (praxis-oriented) faculties [combine the.:iµeditations] (2-3) also through fear of defilements, in order to avoid retrogressing.

1960

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The combining of the fourth meditation as cause for the five births among those of the pure abodes; 492 F 222-23

BAB.z.4.1.fdb.

Why are there five types of birth [upapatti] among those of the pure abodes (Suddhlivasas)?493

43ab.

Since (the cultivation of the combination of the fourth meditation described above) is fivefold [i.e., (1) weak, (2) medium, (3) strong, (4) stronger and (5) strongest], there are five types of existence or birth among those of the pure abodes (~uddhivasas).494

The cultivation (bhiivanii) of the combination [vyavakf~a] is fivefold, (1) weak, (2) medium, (3) strong, (4) stronger (adhimiitratara), (5) strongest (adhimiitratama).

In the weak cultivation, one manifests three thoughts, 495 {9_a} one pure, one impure, one pure; in the second cultivation, six thoughts [= pure, impure, pure; then, pure, impure, pure]; 4% in the third, nine thoughts; in the fourth, twelve thoughts; in the fifth, fifteen thoughts. The five births [of those of the pure abodes (iii. 2bd): i.e., (1) Avrhas (Not Greater), (2) Atapas (Without Heat), (3) Sudrsas (Good Appearance), (4) Sudarsanas (Good Vision), (5) Akani~thas (Highest),] are, in this order, the fruit of the five cultivations. They are produced through the power of the impure moments included in these cultivations. According to others,497 the five births take place due to the predominance (iidhikya) of the different (praxis-oriented) faculties: (1) Avrhas (Not Greater), through the predominance of faith [.fraddhii] ... (5) Akani~thas (Highest) through the predomina{lce of understanding (prajfia). BAB.2.4.i.g.

The non-returner called bodily witness; 498 F 223-25

43cd.

The non-returners who have acquired the [attainment of] cessation are considered as bodily witness. 499

Those who are in possession of the attainment of cessation of sensation and ideation (sarrijfiiiveditanirodhasamiipatti) are called those who have acquired cessation (nirodha). Non-returners who have acquired cessation, whichever type they may be, are called bodily witness or those who realize within their own body (kiiyasiik~in) since through their body, in view of the absence of thought, they have directly realized (siik~atkaroti) a factor similar to nirvar,a, i.e., the attainment of cessation (nirodhasamiipatti).

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1961

The Vaibhii#ka and Sautrii.ntika explanation of how the bodily witness directly realizes through the body; F 224

BAB.2.4.Lga.

[Question:] - How do they directly realize through the body alone? [Vaibha~ikas:] ~ Because, in the absence or non-existence of thought [cittiibhava], this direct realization (sak:;atkriya) takes place depending on the body or because of the body [kayasrayotpatti]. - Such is the theory of the Vaibha~ikas. {9 b} [Vasubandhu: 500]

-

But here is how we explain.it with (the Sautrantikas501 ).

When the noble ones leave the attainment of cessation (nirodhasamapatti), as soon as they think: "Oh! this attainment of cessation is peaceful [santa] like nirva~a!"-they acquire a calmness [santatva] of the conscious body (i.e., of the body in which the consciousness has arisen again: savijfi.anakakaya) never previously acquired. In this way, they realize directly through the body the calmness [of cessation] by virtue of two actions of realization (sak:;iitkara~a): the first, during the attainment, the acquisition (prapti) of a body in accordance with cessation, the second, upon leaving the attainment, the cognition (jfi.ana) that becomes conscious of-the state of the body. For the fact of "manifesting" (pratyak:jfkiira) is called realizatio'n (sak:;atkriyii). 502 There is realization when one notices the calmness of the body that has again become conscious; and, from this noticing, the result is that this calmness has been acquired while the body was non-conscious. 503 BAB.2.4.Lgb.

Why is the bodily witness not listed as a type of those in training; F 225

According to the Siitra, there are eighteen of those in training (saik:;a ). 504 [Question:] - Why is the bodily witness (kayasak:jin) not mentioned as one type of those in training? [Answer:] - Because the status of bodily witness is not a cause [kiira~a] of the status· of those in training. [Question:] - What are the causes of this second status (i.e., of those in training)? [Answer:] - The three trainings or practices (sik~ii) are higher morality (adhisflam),505 higher th0ught (adhicittam), higher understanding (adhiprajfi.am), 506 which constitute (1) the path and (2) the effect of the three trainings, i.e., disconnection (visarµyoga) (i. 6a; ii. 55d). It is due to the diversity of the trainings and their effect that one distinguishes those in training. But the attainment of cessation is (1) neither a training, not being a path of abandonment (prahar,amiirga), (2) nor an effect of training, not being a disconnection. 507 Consequently, from the fact that they possess the attainment of cessation, noble ones are not listed as one type of those in training.

1962

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

2592 types of non-returners who obtain nirva:r:i.a in the interval, etc.; 508 F 226-27

BAB.2.4.1.h.

We have roughly enumerated (vi. 38cd) the non-returners: "There are five who go to the realm of fine-materiality", "another, fourfold, goes to the realm of immateriality; another obtains nirvii"l}a here"; but by going into the details, one arrives at a much higher number, as the examination of one type of non-returners, the first type, i.e., those who obtain nirvii"l}a in the interval (antariiparinirviiyin),-will show. Those who obtain nirvii"l}a in the interval, 1.

2.

3.

from the point of view of the (praxis-oriented) faculties (indriya), are of thn;e types: of sharp, medium, weak (praxis-oriented) faculties; from the point of view of the stage (bhiimi), are of four types, according to whether they have such and such a meditation for a basis; (this refers to nonreturners who go to Riipa [rupopaga]); from the point of view of family (gotra), are of six types (vi. 58c):

i. those who are susceptible to retrogressing (parihii"l}adharman); ii. those who are capable (of putting an end to their existence) at will (cetaniidharman); iii. those who are capable of guarding themselves (an,iakw,:ziidharma); iv. those who are not shaken from abiding (in the fruit) (sthitiikampya), v. those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhaniidharman); vi. those who are unshakable (akopyadharman); 4.

5.

from the point of view of different plas~ [sthiiniintara], are of sixteen types: the places (sthiina) toward which they "3/ill enter as an intermediate being, are the sixteen heavens,509 from the Brahiy.iikiiyikas {10 a} up to the Akani~thas; from the point of view of detachment from various stages (bhiimivairiigya), are of thirty-six types: those who obtain nirvii"l}a in the interval

i.

ii. iii. iv. v. vi.

(1) can be "bound by all the bondages of the realm of fine-materiality" (rupadhiitu sakalabandhana ); (2-9) can be detached from one c~tegory ... from eight categories of defilements of the first meditation (dhyiina); (10) can be bound by all the bondages of the second meditation; (11-18) can be detached from eight categories of defilements of the second meditation; [(19) can be bound by all the bondages of the third meditation; (20-27) can be detached from eight categories of defilements of the third meditation;

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1963

vii. (28) can be bound by all the bondages of the fourth meditation; viii.(29-36) can be detached from eight categories of defilements of the fourth meditation.] Thus there are four groups of nine of those who obtain nirva-,:,,a in the interval. Not counting the noble ones detached from the ninth category of defilements of the fourth meditation who are "bound by all the bondages of the realm of immateriality": since they refer to those who obtain nirvii,:ia in the interval, thus to non-returners "who go to the realm of fine-materiality", since intermediate existence does not exist above the realm of fine-materiality. Thus, by taking into account these diverse elements of distinction [bheda]: different places [sthanantara], families (gotra), detachment [vairagya], (praxis-oriented) faculties [indriya], one obtains the total of 2592 types of those who obtain nirvii,:ia in the interval: For each place [sthana], (for example, the heaven of the Priests or Ministers of Brahma [brahmapurohita]), there are six families (gotra). 2. For each of these families, there are nine noble ones (pudgala): those who are bound by all the bondages, ... those who are detached from the bondages regarding the eight categories of defilements: this makes six groups of nine, thus fifty-four. 3. If one multiplies this number by the number of the places, i.e., by sixteen, one has 864. 4. By talcing into account the [threefold] distinction of the (praxis-oriented) faculties: 3 x 864 = 2592. 1.

With a view of obtaining a uniform distribution of nine noble ones through meditation (samagaFJanartham), the noble ones who are detached from the ninth category of the lower meditation (dhyana) are considered as "bound by all the bondages" [sakalabandhana] of the higher meditation. As for those who obtain nirvii.FJa in the interval (antaraparinirviiyin), so for the others, those who obtain nirviiFJa by being born (upapadyaparinirvayin) ... those who go higher (ardhvasrotas). One thus has, for the non-returners "who go to the realm of fine-materiality", 5 x 2592 = 12960. Likewise, one could calculate the number of types of non-returners who go to Ariipya. {10 b} BAB.2.4.2.

°F 227-29

The approacher of the fruit of the peifected being; 51 44ab.

[The non-returners,] up to the moment when they destroy the eighth part of the summit of cyclic existence, are approachers of the status of perfected being.511

1964

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

We speak of non-returners (anagamin). From the moment when they detach themselves from the first category f defilements of the first meditation, up to the moment when they abandon the eighth category of defilements of the summit of cyclic existence (bhaviigra) (the perception-sphere of neither-ideation-nor-non-ideation [naivasaY{ljfiiiniisaY{ljfiiiyatana]), the non-returners are approachers of the fruit of the perfected being (arhatphalapratipannaka).

44c.

Also in the ninth unhindered path, [the non-returners are app:roacbers of the status of perfected being].512

Placed in the unhindered path (iinantaryamiirga) (vi. 28a), which brings about the abandonment of the ninth category of defilements of the summit of cyclic existence (bhaviigra), (the non-returners) are still approachers of the fruit of the perfected-being.

44d.

This [ninth] path is the adamantine [concentration] [vajropama(a]. 513

This ninth path, the one that breaks all proclivities (sarviinusayabhedin), receives the name of adamantine concentration ('vajropamasamiidhi). In truth, it does not break all of the proclivities (anusaya) because many are already broken: but it has the power (samartha) to break all of them, being tl;le most powerful [adhimiitratamatva] of all the unhindered paths (iinantaryamiirga), BAB.2.4.2.a.

Adamantine concentration & th~, stages; 514 F 228-29

There are many types (bahubheda) ofadamantine concentration. Toe practitioners can produce it1by entering into the different states of meditative states, to be precise, by relyini on one of the nine stages: (1) preparatory meditation (aniigamya), (2) intermediate meditation (dhyiiniintara), (3-6) the four meditations (dhyiina) or (7-9) three formless meditative attainments (iirilpya). { 11 a}

Fifty-two types of adamantine concentration & the stages of the preparatory meditation up to the fourth meditation; F 228-29

BAB.2.4.2.aa.

Produced by relying on th~ preparatory meditation (aniigamya) [to the first meditation] (anagamyasarµgrhrta): 515 1-8. There are eight adamantine concentrations associated with (1-4) each of the four aspects or modes of activity of the subsequent cognition (anvayajiiana) with regard to unsatisfactoriness and (5-8) each of the four aspects or modes of activity of the subsequent cognition with regard to the origin, which, as stlbsequent cognitions, bear upon unsatisfactoriness and the origin of the summit of cyclic existence (bhaviigra) respectively (vii. 13a).

B. Explaining the Four Pairs of Noble Ones in Relation to Three

etc.

1965

9-16. There are eight adamantine concentrations associated with. each' of the four aspects or modes of activity of the cognition of the factors (dhannajiiiina) with regard to cessation; with each of the four aspects or modes of activity of the cognition of the factors with regard to the path. (According to the principle of vii. 9). 17-48. There are four adamantine concentrations associated with each of the four aspects or modes of activity of the suhsequent cognition with regard to cessation bearing upon the first meditation; and so forth up to: four adamantine concentrations associated with each of the four aspects or modes of activity of the subsequent cognition with regard to cessation bearing upon the summit of cyclic existence. 49-52. There are four adamantine concentrations associated with each of the four aspects or modes of activity of the subsequent cognition with regard to the path, because the subsequent cognition with regard to the path has a universal [krtsna] domain. [There is no ground-as for the subsequent cognition with regard to cessation-to distinguish the stages.] Relying on the stage of preparatory meditation, we thus have fifty-two adamantine concentrations due to the distinction of the aspects or modes of activity and of the objects of the cognitions (jiiiina) and subsequent cognitions (anvayajiiiina). The same calculation for the adamantine concentrations produced by relying on the other stages up to--and including-the fourth meditation.

The types of adamantine concentration & the stages of the three formless meditative attainments; 516 F 229

BAB.2.4.2.ab.

As for the adamantine concentrations (vajropamasamiidhi) produced by relying on the first three formless meditative attainments, there are, in this order, twenty-eight, twenty-four and twenty [adamantine concentrations]. 517 (1) The cognition of the factors (dhannajiiiina) is absent there; (2) the subsequent cognition (anvayajiiana), having cessation of a lower stage [adhobhumi] for its cognitive object, is also absent there (viii. 21); (3) the subsequent cognition, having the path that opposes a lower stage for its cognitive object, does exist there due to the status of the cause (hetutva) that the paths have among themselves (ii. 52c). Certain Abhidharmikas maintain that the subsequent cognition with regard to the path does not bear upon all stages at once, but that one must distinguish the different stages, just as for the subsequent cognition with regard to cessation: in this theory, one must add twenty~eight to the calculation of the adamantine concentrations that rely on the preliminary meditation, etc. { 11 b} For the formless meditative attainments, there are twenty, thirty-two and forty-eight [adamantine concentrations].

1966

Chapter Six: Exposition of the Path and the Persons (Mtirgapudgalanirdesa)

By taking into account the families (gotra; vi. 58c), the (praxis-oriented) faculties (indriya), one obtains a much higher number. 518 BAC.

BAc.1. BAc.1.1.

Noble ones in relation to the path beyond training and to those beyond training; 519 F 229-73 · 1.

The perfected being (arhat): Part 1 of 3; F 229

2. 3.

Supplementary topics (part 1) related to mundane and supramundane paths; F 232 The perfected being (arhat): Part 2 of 3; F 240

4.

Supplementary topics (part 2) related to the fruits of the way of virtuous endeavor; F 240

5.

The perfected being (arhat): Part 3 of 3: F 251-73

The perfected being (arhat): Part 1 of 3; 52°F 229-32 The cognition of exhaustion (k~ayajiiana); 521 F 229-30 We have seen that the ninth category in the summit of cyclic existence (bhavagra) is abandoned by the adamantine concentration. 44d-45a.

With the acquisition of the destruction of this [ninth] category, there is the cognition of exhaustion.522

At the moment when the noble ones acquire (prii,ptya saha) the destruction of the ninth category, the cognition of exhaustion (k~ayajiiana) arises. - Immediately after the adamantine concentration, i.e., the last unhindered path (anantaryamii,rga), the last path of liberation (vimuktimarga) arises. This is why this path of liberation, arising at the same time (sahajata) as the acquisition fprapti] of the destruction of all the fluxes (ii,srava), is the first (prathama) cognition of exhaustion that arises, and is thus called cognition of exhaustion (k~aya-jiiana), (by removing the middle word: k~aya-prathama-jiiana). aAc.1.2.

Those beyond training & the perfected being; F 230 45b.

Then the noble ones are those beyond training, are perfected beings.523

When this cognition of exhaustion has arisen, the approachers (pratipannaka) of the status of perfected being (arhattva) { 12 a} have acquired the fruit of those beyond training (asaik~a), the fruit of a perfected being: they no longer have to train (sik~) with a view to another fruit; they are thus those beyond training. For the same reason, having achieved their task in regard to themselves; the perfected beings are qualified (arhattva) to do good for others (pararthakara,:,,a); they are worthy of reverence (piijtirha) from all beings who are still subject to attachment (saraga).

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAC.1.3.

The disJinction between those in training and those beyond training;

1967

F 230-31

From the fact that one defines the perfected beings (arhat) as those beyond training (asaik~a), the result is that the other seven noble ones, the four approachers and three abiders, are those in training (saik~a). [Question:] - Why are they those in training? [Answer:] - Because they have, for their intrinsic nature, to apply themselves always to the three trainings, 524 having the destruction of the fluxes (iisrava) in mind. These three trainings, i.e., 1. 2.

3.

the training of higher morality (adhisflam sik~a),525 the training in the higher thought (adhicittam sik~a), 526 the training in higher understanding (adhiprajiia.m sik~a),521

are, in their intrinsic nature, (1) morality [sfla], (2) concentration (samadhi) and (3) understanding (prajiia.). 1

BAC.1.4.

The distinction between those in training and ordinary worldlings; F 231 [Question:] - But, according to this definition, can ordinary worldlings (prthagjana) be those in training (saik~a)? 528 [Answer:] - No, because they do not discern (aprajiia.na) the truths exactly; because they are susceptible oflosing the acquired trainings completely. 529 This is why, with a view to affirm that those who exclusively apply themselves are those in training and to deny that those who abandon the training (sik~a) are those in training, the Fortunate One says again: 0 Sivaka,530 those who train in that in which one should train in, they alone are called those in training. 531

[Question:] - But how can one say that when they are in the normal state (prakrti~fha) { 12 b} and not in concentration, the noble ones would have, for their intrinsic nature, to apply themselves? [Answer] - Due to their intent [Maya]; as the travelers who stop for a moment are nevertheless travelers. Or because the p·ossessions of morality, concentration and understanding remain attached to them when they are in the normal state. sAc.1.s.

The distinction between the factors of those in training and the factors of those beyond training; F 231-32 [Question:] - What are the factors (dharma) which have the status of those in training (saik~a)? 532

1968

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

[Answer:] - The pure (anasrava) conditioned factors (saf!l,skrta) of those in training. - Likewise, the factors which have the status of those beyond training are the pure c~nditioned factors of those beyond training. .

I

[Question:] :... Why is nirva,:ia, the unconditioned, not [a factor of the status of] those in training? 533 [Answer:] - Because those beyond training and the ordinary worldlings are endowed (tadyogat) with it. Ordinary worldlings are endowed (yujyate) with a nirva,:ia obtained through a mundane path. 534 [Question:] - Why is nirva~a not [a factor of the status of] those beyond training (asaik~a)? [Answer:] - Because those in training and the ordinary worldlings are endowed with it. BAC.2.

BAc.2.1.

Supplementary topics (part 1) related to mundane and supramundane paths; F 232-39 The distinction between the classifications offive noble ones and of eight noble ones; F 232 The four approachers and the four abiders are the eight noble ones (aryapudgala): from (1) the approacher of the realization of the fruit of the stream-enterer and (2) the stream-enterer, up to (7) the approacher of the realization of the fruit of perfected being and (8) the perfected being. Eight [noble ones] by considering their names, but, in fact, only five, that is to say, the first approachers (pratipannaka), i.e., the persons wbo find themselves in the'path of insight into the truths (darsanamiirga), and the other four abiders (phalastha). Actually, the last three approachers are mingled with the first three abiders. This should be understood in the case where the practitioners obtain the four fruits in sequence (anupiirvadhigama = anupiirvei;ia catuJ:iphalaprapti). Actually those who are detached for the most part (bhiiyovftariiga) and those who are detached from Kama (kiimavftariiga), who have abandoned, respectively, six categories or nine categories of defilements of the realm of desire before entering into the path of insight are, in the path of insight, approachers of the fruit. of the once-returner and of the non-returner, [respectively,] without being stream-enterers and once-returners. Here the approachers of the higher fruit are not mingled with the abiders of the lower fruit. (vi. 30)

B. Explain[ng the Four Pairs of Noble Ones in Relation to Three Paths, etc.

Analyzing methods of detachment; 1 BAc.2.2.1. Overview ofdetachment; F 232-33 BAc.2.2.

1969

F 232-40

We have said that the path of cultivation (bhiivanamarga) is of two types, (1) mundane or impure [laukika], (2) supramundane or pure [lokottara] (vi. led). Through what type of path of cultivation do those in training (saik~a) detach themselves from the different stages? {13 a}

45cd.

Detachment [vairagya] from the summit of cyclic existence is by the supramundane path.535

And not by the mundane path. In fact, (1) there is no mundane path higher than the summit of cyclic existence (bhavagra). (One detaches oneself from a stage by the mundane path of a higher stage; but the summit of cyclic existence is the highest stage); (2) the mundane path of a certain stage [bhumi] cannot be opposed to this same stage, because the defilements of this stage attach themselves to this path (tatklesanusayitatvat). Considering that a defilement attaches itself to a path, this defilement cannot be expelled by this path; considering that a path opposes a defilement, it is certain that this defilement does not attach itself to this path.

45d.

Detachment from the other [eight] stages occurs in two ways: [either by the mundane path or by the supramundane path].536

One detaches oneself from the ?ther eight stages, except the summit of cyclic existence, either by the mundane path or by the supramundane path. aAc.2.2.2. BAc.2.2.2.a.

Acquisitions of disconnection; F 233-35 Acquisitions of disconnection by the noble ones by the mundane path of cultivation; F 233

46ab.

For the noble ones who detach themselves by the mundane path, the acquisitions of disconnection [from defilements] are of two types: [mundane and supramundane]. 537

The noble ones who detach themselves from the first eight stages, [(1) the realm of desire, (2-5) four meditations, (6-8) three formless meditative attainments,] by the mundane-path obtain "separation", "disconnection" (visa,p,yoga) from the defilements of these stages; in other words, they acquire the possession (prapti), the possession of the cessation due to deliberation (pratisa'!Lkhyanirodha) of these defilements (ii. 55a). {13 b} This possession is mundane [laukika] and supramundane [lokottara].

1970

BAc.2.2.2.b.

BAc.2.2.2.ba.

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

Acquisitions of disconnection by the noble ones by the supramundane path of cultivation; F 234-35 Presenting other positions; F 234

46c.

According to other masters, also in the case where [noble ones] detach themselves by the supramundane path, [the acquisition of disconnection is mundane and supramundane].538

Other masters say that, also in the case where the noble ones detach themselves by the supramundane path, the acquisition of disconnection is twofold. - Why? 46d.

For, even when the pure disconnection is lost, the noble ones are not endowed with the defilements. 539

The other masters say: - Let us assume for a moment that, when the noble ones detach themselves by the supramundane or the noble (iirya) path, there is no mundane possession of disconnection. In this hypothesis, there may be noble ones who, through the noble path, detach themselves from the perception-sphere of nothingness (iikificanyiiyatana); who then, relying on a meditation (according to vi. 61cd), transform, i.e., sharpen (sa,ricarati) their (praxis-oriented) faculties (indriya). These noble ones-through the fact that they abandon the paths previously acquired (i.e., the paths of Ariipya in relationship with the weak (praxis-oriented) faculties [mrdvindriyasa,rigrhfta]); through the fact that they possess only the path of the fruit of non-returner, in relationship with sharp (praxis-oriented) faculties-will no longer find themselves in possession of the disconnection from the defilements of Ariipya;.and, this disconnection being lost, they will be endowed with these defilements; BAc.2.2.2.bb.

Refuting the position of other masters; F 234-35

47ab.

But, if they are not endowed with these defilements, that is like the noble ones who are half-liberated from the summit of cyclic existence, like the persons who are reborn above.540

There is no mundane acquisition of the disconnection for these noble ones; nevertheless, these noble ones are not endowed with the aforementioned defilements.

Thus, the noble ones who are liberated from half of the categories of defilements of the summit of cyclic existence certainly do not possess a mundane acquisition of the disconnection from these categories, since only the supramundane or noble path destroys the defilements of the summit of cyclic existence. Let us suppose that these· noble ones, sharpening their (praxis-oriented) faculties by relying on a meclitation, abandon the supramundane acquisition of the disconnection from these defilements

B. Explaining the Four Pairs of Noble Ones in Relation to .Three Paths, etc.

1971

of the summit of cyclic existence: {14 a} you yourself recognize that, nevertheless, they are not endowed with these defilements. Likewise, ordinary worldlings arise above the first meditation, in the second meditation, etc. Through the fact that they pass into the second meditation (changing into another stage [bhiimisal!lciira], see vi. 21c), they lose the acquisition of the disconnection from the defilements of the realm of desire; nevertheless, you admit that they are not endowed with these defilements. 541 Thus, the argument of the other masters is not demonstrative. 542 BAc.2.2.3.

Detachment from the stages of arising by means of the stages (of meditative states); F 235-38

aAc.2.2.3.a.

Pure path in the preparatory meditation & detachn;zent from the stages of arising; F 235-36

47cd.

One detaches oneself from all stages (of arising) [up to the summit of cyclic existence] by means of pure preparatory meditation (aniigamya). 543

From all stages (of arising), [i.e., from the realm of desire] up to the summit of cyclic existence.544

·rhe ninth path of liberation by means ofpreliminary concentrations and meditations & detachment from the stages of arising; F 237-38

BAc.2.2.3.b.

[Question·:] - When the practitioners detach themselves from a lower stage by relying on the preliminary concentration (samantaka; viii. 22), should one admit that all paths of liberation (vimuktimarga) arise from the preliminary concentration, as is the case for the unhindered paths (anantaryamarga)? 545 [Answer:] -That is not so. 48ab.

As to the detachment from the three stages [i.e., the realm of desire, first meditation and second meditation],. the last [i.e., the ninth] path of liberation arises either from the meditation or from the preliminary concentration.546

There are nine stages of arising [upapattibhami]: (1) the realm of desire, (2-5) four meditations and (6-9) four formless meditative attainments (viiL 1). When one triumphs (jaya) over [the first] three stages-i.e., when one detaches oneself from the realm of desire, from the first meditation, from the second meditation-this is with a ninth path of liberation which arises either from the preliminary concentration or from the actual meditation (dhyana).

1972

48c.

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

Above, [i.e., as for the stages 4-9, the last path of liberation] does not arise from the preliminary concentration.547

As for the higher stages, the last path of liberation always arises from the fundamental (maula) meditative attainment (samiipatti), never from the preliminary concentration to this meditative attainment. In fact, from the fourth meditation onwards, the fundamental meditative attainment and the preliminary concentration have the same sensation, the sensation of equanimity. { 15 a} In the stages of the. first [three] meditations, the two sensations are different [i.e., not equanimity]: the practitioners with [only] "weak" (praxis-oriented) faculties are not capable of entering, in the ninth path of liberation, into the fundamental meditation, for the transformation of the sensation [indriyasal!lciira] is difficult [duskara]. 548 - Thus [for these practitioners] the ninth path of liberation of detachment from the first three stages arises [only] from the preliminary concentration. 549 We have seen that the practitioners can detach themselves from all stages by the pure paths cultivated in the preparatory meditation (aniigamya; vi. 47c). It is not said that the same power belongs to the pure paths cultivated in stages other than the preparatory meditation.

Pure path in eight other stages (of meditative states) & detachment from the stages; F 238

BAc.2.2.3.c.

48cd.

Through the eight pure [arya] paths, they triumph over their stage, over a higher stage.550

Through the pure [aniisrava] path cultivated in eight stages: four meditations (dhyii.na), one intermediate meditation (dhyiinii.ntara) and three formless meditative aUainments (iirupya), the practitioners detach themselves from the stage [bhumi] where they find themselves and from the higher stages; not from the lower stage because they are already detached from it. BAc.2.2.4.

The aspects or modes of activity and objects of the unhindered paths and paths of liberation; F 238-39 It is established that the supramundane (lokottara) paths-the unhindered path as well as the path of liberation-"proceed through the aspects or modes of activity of the truths" (satyi'f,kii.rapravrtta; vii. 13a), i.e., consist in the seein_g of factors as impermanent, unsatisfactory, etc.

49ac.

The mundane paths-(1) the paths of liberation and (2) the unhindered paths-have, respectively, the aspects or modes of activity:

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1973

(1) peaceful, [excellent, escape]; (2) coarse, [unsatisfying, like a thick

wall].ss1 The mundane paths of liberation (vimukti) have the aspects or modes of activity [akara]: peaceful [santa], [excellent (prm:ifta), escape (niJ:isara~a)], i.e., see their object as peaceful, etc. 1.

2. The mundane unhindered paths (iinantarya) have the aspects: coarse [audiirika], [unsatisfying (duJ:ikhila), like a thick wall (sthulabhittika)]. 49d.

[(1) The paths of liberation and (2) the unhindered paths] have for

their objects (1) the higher stage, (2) the lower stage, (respectively).ss2 · 1. The p~ths ofliberation [vimuktimarga] can553 see the higher [uttara] stage [hhami] (or higher place [sthiina])

i. as peaceful (siintatas), ii. as excellent (pra,:zftatas), iii. as escape (niJ:isara,:zatas). 2. The unhindered paths [iinantaryamiirga] see the lower [adhara] stage as coarse (audiirikatas), 554 as unsatisfying (duJ:ikhilatas), as a thick wall (sthulabhittikatas): i.

as coarse [audiirika], because it is not peaceful (asiintatva), { 15 b} involving the greatest effort (mahiibhisaf'(lskiirataratva); 555 ii. as unsatisfying [duJ:ikhila], because it is not excellent, because it is odious or adverse (pratikula) as (the lower stage) presents the greatest poorness or -rncapacity of the body and of thought (bahudau~{hulyataratva); iii. as a thick wall (sthulabhittika), because by means of this lower stage, it is impossible to escape from this stage, as if it were a wall. The aspects or modes of activity peaceful, excellent and escape are the opposite.

*** These supplementary topics [iinu~migika] being settled, let us return to our subject. BAC.3.

The perfected being (arhat): Part 2 of 3; 556 F 240

BAC.3.1.

The cognition of non-arising & the unshakable ones; 557 F 240 50ab.

After their cognition of exhaustion, when [the perfected beings] are "unshakable", there is the cognition of non-arising. 558

If the perfected beings (arhat) are from the class of the unshakable ones (akopyadharman; vi. 56),, immediately after the cognition of exhaustion (~~a)'ajfiiina; vi. 45a},

1974

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalqnirdeia)

there arises the cognition of future non-arising of the fluxes (iisrava) (anutpiidajfiiina; vi. 67a, viii. lb, 4c). 559 BAC.3.2.

The cognition of e~haustion or the right view of those beyond training & the other perfected beings; F 240 50bc.

In the contrary case, [i.e., if the perfected beings are not of the class of the unshakable ones, there is] either the cognition of exhaustion or the [right] view of those beyond training. 560

After the cognition of exhaustion, if the perfected beings are not from this class [of the unshakable ones], there arises either the same cognition of exhaustion or the right view of those beyond training (asaik~f samyagdr~ti); but not the cognition of nonarising (anutpiidajfiiina): for, as the practitioners who are not unshakable can retrogress [pariha~a] (vi. 56), they cannot produce the cognition of non-arising. BAC.3.3.

The right view of those beyond training & all the perfected beings; F 240 Is this to say that the unshakable perfected beings do not possess the right view of those beyond training (asaik~f dr~!i)?

This right view belongs to all the perfected beings.561

50d.

In the unshakable perfected beings, sometimes the cognition of non-arising succeeds the cognition of non~arising, sometimes the right view of those beyond training (asai~f samyagdr~!i).

562

BAC.4.1.

Supplementary topics (part 2) related to the fruits of the way of virtuous endeavor; 563 F 240-50 Classifications of the fruits (phala) of the way of virtuous endeavor; 564 F 240-44

BAC.4.u.

The four fruits of the way of virtuous endeavor; F 240-41

BAC.4. ·

We have spoken of four fruits, [that is: the fruit of the stream-enterer (srotaiipattiphala); 2. the fruit of the once-returner (sakrdagamiphala); 3. the fruit of the non-returner (aniigiimiphala); 4. • the fruit of the perfected being (arhatphala).] 1.

[Question:] - Of what are they the fruits? [Answer:] - They are the fruits of the way of virtuous endeavor (srama~ya). 565 [Question:] -What is the way of virtuous endeavor?

B. Explaining the Four Pairs of Noble Ones in Relation ta Three Paths, etc.

1975

[Answer:]

51a.

The way of virtuous endeavor is the immaculate path [amalo marga].566

The way of virtuous endeavor is the pure (aniisrava) path. - By this path, by the way of virtuous endeavor (.friima,:iyayogiit), one becomes a mendicant (.frama,:ia), i.e., a person who calms or who makes the defilements cease [sal?lsamana; samayati]. (Dhp, 265). Thus, it is said in the Sutra (Madhyama, 48, 1): They are called mendicants (frama,:ia) because they calm all types of factors of transgression that are unwholesome, favorable to transmigration, producing rebirth and so on until old age and death. The ordinary worldlings (vrthagjana) are not true mendicam,ts (paramarthasrama,:ia) because they do not calm the defilements in an absolute manner.

51b.

The fruit [of the way of virtuous endeavor] is conditioned and unconditioned. 567

The fruits of the way of virtuous endeavor are the conditioned (sarµskrta) and unconditioned (asarµskrta) factors. 568 The Sutra says that the fruits are four in number. 569 BAC.4.1.2.

The eighty-nine fruits of the way of virtuous endeavor; F241-4-2 51c.

(On the other hand,) there are eighty-nine [fruits of the way of virtuous endeavor].570

What are these eighty-nine?

51d.

(1) The [eighty-nine] paths of liberation with (2) the [eighty-nine] exhaustions [k,1aya]. 571 {J 6 b}

We have eight unhindered yaths (anantaryamarga), followed by eight paths of liberation (vimuktimarga), with regard to the abandonment of defilements to be abandoned by insight(= the sixteen moments of direct realization [abhisamaya], vi. 27a). We have (9 x 9 =) eighty-one unhindered paths for the abandonment of defilements to be abandoned by cultivation (bhiivana), i.e., nine paths through which one abandons the nine categories of defilements of each of the nine stages (the realm of desire ... summit of cyclic existence), and also as many for the paths of liberation. The (8 + 81 =) eighty-nine unhindered paths (iinantaryamiirga) constitute the way of virtuous endeavor (.frama,:iya).

1976

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The (8 + 81 =) eighty-nine paths of liberation (vimuktimiirga) are the conditioned fruits of the way of virtuous endeavor, being an effect of equal outflow (ni~yandaphala; ii. 56cd) and an effect of human action (puru~akiiraphala; ii. 56d) of the way of virtuous endeavor. 1.

2. The abandonment or the cessation due to deliberation (pratisarrikhyiinirodha) of eighty-nine categories of defilements is the unconditioned fruit of the way of virtuous endeavor (sri'imm:zya), being an effect of human action of the way of virtuous endeavor (ii. 55d [F 275]). 572 There are thus eighty-nine fruits of the way of virtuous endeavor. BAC.4.1.3.

The five causes (kara1Ja)of the four fruits; 573 F 242-43 [Question:] - But, if this theory is accurate, does one then not have good reason to complete (upasarrikhyiina) the teaching of the Fortunate One?574 [Answer:] - No.

52ab.

[The fruits are indeed eighty-nine in number,] but four fruits are established because five reasons are encountered therein.575

The Fortunate One has defined as fruits the states (avasthii) of the path of abandonment (prahii,:iamiirga) wherein five causes [kiira,:ia] are encountered. Such is the opinion of the School. - What are these five causes?

52c-53b.

In one fruit, there is (1) the abandonment of a previous path [i.e., of the path of the approacher], (2) the acquisition of another path [i.e., of the path of the abider in the fruit] (3) the addition of destructions, (4) the acquisition of a group of eight cognitions, (5) the acquisition of the sixteen as.peels or modes of activity.576

That is to say: 1. the abandonment of the path of the approacher; 2. the acquisition of the path of the abider in the fruit; {17 a} 3. the obtaining of a single possession (priipti) of the abandonment in .its entirety (sarvasyaikapriiptiliibha) 577 (v. 70); 4. the acquisition at once of eight cognitions (jfiiina), the fourfold cognition of the factors (dharmajfiiina), the fourfold subsequent cognition (anvayajfiiina) (vi. 26; vii. 3); 5. the acquisition (bhiivanii) of sixteen aspects or modes of activity, impermanent, etc. (On "acquisition"; vii. 22).

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1977

These five causes [kiira!'}a] exist in each of the four fruits. BAC.4.I.4.

How can the two fruits attained by the mundane path be the fruits of the way of virtuous endeavor? F 243-44 But if only the pure (aniisrava) path is called the way of virtuous endeavor (sriima!'}ya), how can the two fruits, those (1) of the once-returner and (2) of the nonreturner, when they are obtained through a mundane path, be the fruits of the way of virtuous endeavor? 578 53cd.

[The abandonment] obtained through a mundane path [of cultivation] is a "fruit", because it is mixed [mi.fra] [with the abandoning fruit of the path of insight,] and because it is supported [dhrti) by the pure possession [of disconnection]. 579

Even if they were acquired through a mundane path, the fruit of the once-returner and the fruit of non-returner are not only the abandonments resulting from the mundane path of cultivation; in fact, they involve [misrfkriyate] also an abandonment (that is) a fruit of the path of insight (darsanamifrga); this second (abandonment) is not separable from the first abandonm~for the single possession (priipti) of the abandonment in its entirety-on the one hand, of the defilements to be abandoned by the path of insight, on the other hand, of the defilements to be abandoned by the mundane path of cultivation-is inherent in the fruits of the once-returner and of the non-returner. This is why the Siitra says: "What is the fruit of once-returner? - The abandonment of the three fetters (sarµyojana: afflicted view of self [satkiiya], afflicted view of overesteeming of morality and certain types of spiritual practices [sflavrata], doubt [vicikitsii])-which are abandoned by insight-and the reduction of attachment (raga; kiima), hatred (dve$a), delusion (moha)." "What is the fruit of non-returner? - The abandonment of five lower (avarabhiigfya) fetters." 580 Furthermore, the abandonment resulting from the mundane path (the abandonment of six categories of defilements in the case of the once-returner, etc.,) is supported, confirmed (sarµdhiiryate) through the pure possession of disconnection [visarµyoga] (according to vi. 46ab), as it results from the fact that, by virtue of this pure possession, the once-returner and the non-returner cannot die in the state of retrogressing (parihrl;tiimara!'}a): they can rose their status, but they take it up again before dying (vi. 60).

1978

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

Explaining the way of virtuous endeavor; F 244-50 BAC.4.2.1. The wheel of Brahma. as the way of virtuous endeavor; F 244-245

BAC.4.2.

54ab.

(The way of virtuous endeavor) is the way of Brahmi; it is the wheel of Brahma (brahmacakra). 581

[The way of virtuous endeavor (.frama,;iya)] is the way of Brahma (brahma,;ya) because it expels the defilements. 582

54b.

(The way of virtuous endeavor is the wheel of Brahmi,) because it is set into motion by Brahmi.583

The Fortunate One, possessing the supreme way of Brahmii., 584 is Brahma. {18 a} In fact, the Siitra says: This Fortunate One is brahma. 585 The Sutra says that the Fortunate One is peaceful (siinta) and cool (sftfbhiita). This wheel (cakra) belongs to him; this wheel is thus of Brahma, because he sets it in motion. BAC.4.2.2.

The wheel of Dharma as the path of insight; 54c.

F 245-49

The wheel of Dharma is the path of insight.586

It is a wheel (cakra) because it moves. 587 The path of insight (darsanamiirga), being of the nature of a wheel, (of the jewel of a wheel [cakraratna]), is called the wheel of Dharma [dharmacakra]. How is the path of insight of the nature [siidharmya] of the wheel?

54d.

Because it goes quickly (iisugatva), etc.; because it has spokes (ara), etc.sss

1. Because it goes quickly [iisugatva], for it "directly realizes" (abhisamaya) the truths in fifteen moments of thought;

2. because it leaves one place and occupies another (tyajanakrama,;ia), leaving the unhindered path (iinantaryamiirga) and occupying the path of liberation (vimuktimiirga); 3. because it subdues the unsubdued and rules over the subdued (ajitajayajitii Such is the explanation of the Vaibhii~ikas (MVS, 411a18).

The threefold revolution and the twelve aspects of the wheel of Dharma according to Vasubandhu; F 248-49

BAC.4.2.2.d.

But if this is the case,595 then the pa\h of insight would not have three revolutions and twelve aspects. Thus how would the wheel of Dharma be the path of insight? Consequently, one should understand that the wheel of Dharma [dharmacakra] is this sermon itself (dharmaparyaya), the Sermon of Benares, which "sets into motion" (pravartana) the wheel of Dharma that in fact involves three revolutions and twelve aspects: 1.

2.

three revolutions, because it causes the truths to be turned three times; 596 twelve aspects, because it considers each truth under a threefold aspect. 597

Through the setting into motion of this ser.mon, {19 a} one should understand that it goes (gamana), that it is flung (prera,:,,a) into the life-stream of others (parasarritane); it goes toward the life-stream of others, as it comes to be known by others (arthajfiii,pana). 598 Or else,599 it is the entirety of the noble path: 1.

2. 3.

the path of insight (darsana), the path of cultivation (bhavana), the path of those beyond training (asaik~a),

that is the wheel of Dharma, because it penetrates into the life-stream [sarritana] of "those to be trained" (vineya). 600 If the Siitra says that the wheel was set into motion (pravartita) when Kam;ic;linya realized the path of insight, this is because the prefix pra indicates the beginning of action: pravartita = "that which begins to be turned" (vartita). When the path of insight is produced in the life-stream of another [parasarritana], in the life-stream of Kaui:ic;Iinya, the wheel of Dharma begins to be set into motion, begins to be flung in the lite---=stream of others. 601

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAC.4.2.3.

1981

How many fruits of the way of virtuous endeavor are attained in which realm? F 249-50 How can one obtain the fruits of the way of virtuous endeavor [sriimm:iyaphala] within each realm (dhatu)?

55a.

The [first] three [fruits, pf the way of virtuous endeavor: (1) streamenterer (i) once-returner, (3) non-~eturner,] are acquired only in Kama. 602

Three [fruits of the way of virtuous endeavo:v] can be acquired only in the realm of desire, not elsewhere. We ~hould understand: by beings born in the realm of desire.

55ab.

The last Effhlt of the way of virtuous endeavor, i.e., the perfected being, can be acquired] in the three realms. 603

The last fruit of the way of virtuous endeavor (srama~ya), or the status of the perfected being (arhat), can be acquired in the three realms.

Why can the fruit of non-returner not be acquired in the higher realms? F 249-50

BAC.4.2.3.a.

One can well understand why the first two fruits, which assume that the practitioners are not detached from Kama, cannot be acquired in the higher realms; but why does the same hold for the third [i.e., the non-returner]?

55b.

In the higher [realms], the path of insight [into the truths] is absent.604

Above the realm of desire, the path of insight is absent. In its absence, the persons who are detached from the realm of desire (virakta) and reborn in a higher heaven cannot obtain the fruit of non-returner. 605 [Question:] - Why is the path of insight absent there? [Answer:] -As for the realm of immateriality, (1) because hearing (srava,:ia) is absent there; 606 (2) because the path of insight is concerned with the realm of desire. 607

55cd

(As for the realm of fine-materiality, the path of insight is absent,) because disgust-terror is absent there, because the Siitra says: "Here one undertakes, there one achieves." 608 { 19 b}

Ordinary worldlings (prthagjana), reborn in Riipa, are completely wrapped up in the happiness of meditative attainment [samiipattisukhasanga]: all unpleasant sensation is abi;.ent; thus, disgust-terror [saf!lviJyante; saf!lvega] is impossible there, and one can only enter into the noble path through disgust.

1982

Chapter Si'x: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

Moreover, the Siitra says: Five persons, those who obtain nirvii~a in the interval (antariiparinirvii,yin), being the first, and those who go higher (urdhvasrotas), being the fifth,· undertake here, achieve there. "Undertaking" (vidhii) means to undertake, to establish the path [miirgiirambha; miirgavidhiina], because it is the means (upiiya) to nirvii~a. {xxv, 1 a} 609 BAc.s. BAc.s.1.

The perfected being (arhat): Part 3 of 3; 61°F 251-73 The six types of perfected beings; 611 F 251-72 We have seen that: "If the perfected beings are unshakable (akopya), after the cognition of exhaustion (k~ayajfiiina) there ~rises the cognition of non-arising (anutpiidajfiiina) (vi. 50)"; is this to say that there are ~ifferences among the perfected beings?

Six types of perfected being ate known. 612

56a.

The Siitra613 mentions that there are six perfected beings (arhat): those who are susceptible of retrogressing (parihii~adharman); 2. those who are capable at will (to put an end to their existence) (cefaniidharman); 3. those who are capable of guarding themselves (against the loss of what has been acquired) (anurak~a~iidharman); 4. those who are not shaken from abiding (in the fruit) (sthitiikampya); 5. those who are capable of penetrating to (the unshakable 9nes) (without effort) (prativedhaniidhannan); {1 b} 6. the unshakable ones (akopyadharman). 1.

They are defined vi, F 253, 261. BAc.s.1.1. BAc.s.1.1.a.

Condensing into two types ofperfected being; 614 F 251-53 ' The first five types of the six perfected beings & those who are circumstantially liberated; 615 F 251-52

56ab.

Five [of the perfected beings] arise from those who are freed through predominance of faith. 616

Five, with the exception of the unshakable ones (akopya), have been those who are freed through predominance of faith (sraddhadhimukta) (vi. 32). 617

56c.

The liberation [of the perfected beings] is circumstantial.u 18

One should know that the liberation of thought (cetovimukti) of these five perfected beings is circumstantial (siimayikl) and cherished (kiintii), 619 for it must be constantly

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1983

guarded. Consequently, these perfected beings are called circumstantially liberated (samayavimukta). In dependence on or limited by (apek(jii) the circumstances (samaya), they are liberated (vimukta): this compound is established by removing (in the Sanskrit) the middle term (= apek(ja). Thus we (could) have (in English), "liberated because of the circumstances" (samayavimukta) [for "liberated limited by the circumstances"], as we have "pot of butter" (ghrtaghafa) for "pot full of butter". 620

For these (perfected beings), the realization of concentration (samii.dhisa,rtmukhfbhiiva) depends on circumstances (samaya): (1) the possession of a number of material goods (upakara"f}a), (2) the absence of illness [iirogya], (3) a certain place [desavise(ja].

The sixth type of the six perfected beings & those who are noncircumstantially liberated; 621 F 252

BAc.s.1.1.b.

56d.

For the unshakable ones, [liberation] is unshakable. 622

The liberation of the unshakable ones cannot be shaken because they cannot retrogress from this liberation; consequently their liberation is unshakable. 57a.

Thus, [the unshakable ones] are "non..:circumstantially liberated".623

It follows that the unshakable ones are those who are non-circumstantially liberated (asamayavimukta). Since they realize the concentration as they please, they are liberated independently of circumstances (samaya). Or else, samaya signifies "time": (1) the first five perfected beings are susceptible of retrogressing from liberation (vimukti), they are thus "liberated for a time" (ktiltintara), thus they are "circumstantially liberated" (samayavimukta); (2) the sixth perfected beings are not susceptible of retrogressing from liberation, they are thus definitively liberated (atyantavimukti), are thus those who are non-circumstantially liberated (asamayavimukta).

57b.

[The un,shakable ones] proceed from those who have attained through views.624

The unshakable ones have been those who have attained through views (dr:ffiprtipta) (vi. 31cd).

Elaboration: The six perfected beings in relation to the family from which they arose; F 252-53

BAc.s.1.1.c.

Do these six perfected beings, from the beginning of their religious career, belong to the family (gotra) 625 (i.e., to the family of those who are susceptible of retrogressing

1984

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdesa)

[parihti{ladharman], etc.) to which the perfected beings belong? Or, have they acquired this family later? {2 a}

57cd.

Some [perfected beings] are of their present family from the very beginning; some become part of their present family through "purification" or "perfecting".626

Certain perfected beings are, from the beginning, of the family of those who are capable at will (to put an end to their existence) (cetanadharman); other perfected beings, after having been those who are susceptible of retrogressing (pariha,:zadharman), become those who are capable at will (to put an end to their existence) through purification or perfecting [uttl"ipana] of the (praxis-oriented) faculties. - And so on. 627 BAc.s.1.2.

Definitions of the six types ofperfected beings; F 253-54 1. Those who are susceptible of retrogressing (parihii,:zadharman) are the perfected beings who are susceptible to retrogress and who are neither those who are capable at will (cetaniidharman) ... nor those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanadharman). 628

2. Those who are capable at will (cetanii.dharman) are the perfected beings who are capable to put an end to their existence (cetayitum), 629 without being those who are capable of guarding themselves (anurak~a,:zii.dharma), etc. 3. Those who are capable of guarding themselves (against the loss of what has been acquired) (anurak~a,:ziidharman) are the perfected beings who ought to guard themselves. 630 4. Those who are not shaken from abiding (in the fruit) (sthitii.kampya) are the perfected beings who, when strong causes of retrogressing are absent, even without guarding, are capable of not shifting, i.e., of remaining in the fruit; who, not retrogressing, in the absence of effort (abhiyoga) are not likely to progress (vardhayitum ). 5. Those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanii.dharman) (= prativedhanii.bhavya) are the perfected beings who are capable of penetrating (prativeddhum) to the unshakable ones with no effort (abhiyoga). 6. The unshakable ones (akopyadharman) are the perfected beings who are not susceptible of retrogressing. 631 BAC.5.1.3.

Continual practice and intensive practice while the six types of perfected beings were those in training; F 254 1,-2. The first two [perfected beings], when they were those in training (saik~a), lacked continual pmctice (siitatyaprayoga) and intensive practice (satkrtyaprayoga); {2 b}

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1985

3.

thelhird cultivated only continual practice;

4.

the fourth cultivated only intensive practice;

5.

the fifth cultivated the two practices, but with weak [mrdu] (praxis-oriented) faculties;

6. the sixth cultivated the two practices with sharp [tfkf~a] (praxis-oriented) faculties. aAc.5.t.4.

The realms & the six types of perfected beings; F 254-55 Those who are susceptible of retrogressing (parihii.~adharman) do not necessarily retrogress; and so on: those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanadharman) do not necessarily "penetrate". These persons receive their different names because it may happen that they retrogress, etc. This principle (MVS, 319c14) being admitted, it is concluded that the six types of perfected beings can exist in the three realms. But, in the hypothesis where those who are susceptible of retrogressing necessarily retrogress, ... where those who are capable of penetrating to (the unshakable ones) (without effort) necessarily penetrate, the situation changes: 1.

six types of perfected beings in the realm of desire;

2.

two types, i.e., those who are not shaken from abiding (in the fruit) (sthitaakampya) and the unshakable ones (akopyadharman), exist in the higher realms: for, in these realms, i.

there is no retrogressing (pariha~i) (vi. 41cd), thus those who are susceptible of retrogressing and those who are capable of guarding ·themselves (anurakfa~adharma) are absent, since there is no ground to guard themselves from retrogressing; ii. there is no will (cetana), 632 thus those who are capable at will (cetanadharman) are absent; iii. there is no perfecting of the (praxis-oriented) faculties (vi. 41cd), thus those who are capable of penetrating to (the unshakable ones) (without effort) are absent, since those who are capable of penetrating to (the unshakable ones) (without effort) must make their (praxis-oriented) faculties sharp in order to "penetrate", in order to become unshakable ones.

BAc.s.1.s. Retrogressing from

perfected beings; 633

their family and from the fruit & the five types of F 255-58

Among the first five perfected beings (arhat), how many retrogress from their family (gotra), how many retrogress from the fruit [phala]?

1986

Chapter Six: Exposition of the Path and the Persons (Mtirgapudgalanirdesa)

58ab.

Four perfected beings, [i.e., not those who are susceptible of retrogressing, can] retrogress from their family, and [all] five [can] retrogress from their fruit. 634

Four [perfected beings], those who are capable at will (cetantidharman), etc., retrogress from their family, yet those who are susceptible of retrogressing (parihti,:iadharman) cannot retrogress from their family. 635 Five perfected beings, those who are susceptible of retrogressing, etc., retrogress also from the fruit. (MVS, 315bll). 58b.

But one does not retrogress from the first family, nor from the first fruit, [i.e., the stream-enterer].636 { 3 a}

The perfected beings do not retrogress from their first family, from the family they obtained before being a perfected being, for this family has been made firm (drrj,hfkrta) by the path of those in training (saik~a) and of those beyond training (asaik~a). Those in training do not retrogress from their first family, for this family has been made firm by the mundane path and the supramundane path. - But one can retrogress from the family that one has obtained through the perfecting of the (praxis-oriented) faculties (utttipantigattit tu parihfyate). 637 1.

2. The practitioners do not retrogress from the first fruit that they have obtained, but they do retrogress from the others. Thus, they do not retrogress from the fruit of stream-enterer. 638 From these two principles, it results that

i.

three cases are possible as for those who are susceptible of retrogressing (parihti,:iadharman): those who are susceptible of retrogressing either obtain nirva,:ia by guarding their family or by perfecting their (praxis-oriented) faculties, or by retrogressing and becoming again those in training; {3 b} ii. four cases are possible as for those who are capable at will (cetantidharman): three cases as above, by adding: or by retrogressing and becoming those who are susceptible of retrogressing; iii. and so on: five, six, seven cases for those who are capable of guarding themselves (anurak~a,:iadharman), those who are not shaken from abiding (in the fruit) (sthittikampya) and those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanadharman), (by adding: or by becoming those who are capable at will ... ). (MVS, 320a22)

When perfected beings again become those in training, they dwell in the same family that was their first family. Otherwise, in the hypothesis where they should obtain a better family, they would progress, they would not retrogress.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1987

Discussion of the reason why one does not retrogress from the first fruit: "because the defilements abandoned by insight have no real support"; F 257

BAC.s.1.s.a.

[Question:] - Why does one not retrogress from the first fruit? [Answer:] - Because the defilements (klesa) to be abandoned by insight (darsana) have no [real] support (avastuka = anadhi:;fhiina, vii. 36): in fact, having for their. root (np:ila) the afflicted view of self (satkiiyadr:;fi; v. 7), they exist with the self as su~J(ort (iitmiidhi:;fhiinapravrtta); but there is no self (iitman). 639 iQuestion:] - Do you claim that these defilements [which are abandoned by insight] have a thing that does not exist (abhiiva) for their cognitive object (iilambana)? [Answer:] - No. They have the truths for their cognitive object, (they consist of considering the appropriative aggregates [upiidiinaskandha] as permanent, etc.); thus, they do not have a thing that does not exist for their cognitive object, but they are mistaken about the object-support (vitathiilambana).

Discussion of the difference betweev, the defilements to be abandoned by insight and by cultivation; F 257-58

BAc.s.1.s.b.

[Question:] - How do the defilements which are not abandoned by insight but by cultivation differ? [Answer:] - These defilements are also mistaken about the object-support. [However, these defilements] differ from those which are abandoned by insight: Indeed, it is seen that the afflicted view of self (iitmadrffi) falsely attributes [adhyiiropa] the status of "self" [iitmatva]-in the aspect of a being who acts [kiiraka], of a being who has sensations [vedaka], of God [vasavartitva; isvara]-to real things [vastu], i.e., material form (riijJa), etc., which are not "self'. And the other afflicted views (drffi), the afflicted view of holding to an extreme (antagriihadr:;ti), etc. (v. 7), exist having this same "status of self' (iitmatva) as their support; {4 a} consequently, their support is non-existent, they have no support (avastuka). On the contrary, the defilements that are different from those which are abandoned by insight, the defilements which are abandoned by cultivation (bhiivanii), that is to say, (1) attachment [raga], (2) hostility [pratigha], (3) conceit [miina], (4) ignorance [avidya], have (1) adherence [saktil, (2) hostile attitude [iighata], (3) haughtiness [unnati], (4) confusion [asaJ?1prakhyiina] with respect to material form (riipa), etc., for their nature [bhiiva]: they are thus, absolutely speaking, a support [savastuka]. For the agreeable [maniipa], disagreeable [amaniipa], etc., in regard to which (those

1988

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

defilements) exist, is real; whereas there is not a trace of "I", of "~ine", of God (Isvara), etc. Another explanation . .The defilements abandoned by cultivation have a determined (pratiniyata) support [vastu], characterized as agreeable, disagreeable, etc. But, for the defilements abandoned by insight, there is no determined support that would be characterized as "I" or "mine": consequently they have no support.

Is there retrogressing from the abandonment of defilements abandoned by insight and by cultivation? F 258

BAc.s.1.s.c.

Another point. In the noble one (= those in training) who do not reflect (upanidhyiiyati = saY(ltfrayati), the defilements abandoned by cultivation can arise due to a "lapse of mindfulness" (smrtisaY(lpramo~a); 640 { 4 b} these defilements do not arise in perfected beings who reflect. Just as one takes a rope (rajju) for a snake (sarpa) if one does not pay attention (MVS, 36a20); (likewise, when attention is absent, one forgets the metaphysical characteristic, the impermanence of the agreeable, etc.). On the contrary, the error of personalism (iitmadr~!i) cannot arise in perfected beings who do not reflect, because this false heresy is a product of reflection (saf!itfrakatviit). Consequently, the noble ones cannot retrogress from the abandonment of defilements which have been abandoned by insight. aAc.s.1.6.

Sautrantika: "Perfected beings cannot retrogress"; F 258-65 The Sautrantikas 641 say that one can no longer retrogress from the status of the perfected being. 642 And their opinion is correct, as can be demonstrated (1) through scdptural authority [iigama] and (2) through logical reasoning [vukti].

BAc.s.1.6.a.

Three Sautrantika arguments based on scriptural authority;

F 258-63

Scriptural arguments. BAC.5.L6_.aa.

First scriptural argument;

F 258

It is said:

0 bhik~us, that is abandoned which is abandoned by the noble understanding (prajiiii)~ 643 BAC.5.1.6.ab.

Second scriptural argument; F 259

It is said: I declare that those in training should practice vigilance [apramiida]. 644

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1989

The Fortunate One does not prescribe vigilance to the perfected being (arhat). BAC.5.1.6.ac.

Third scriptural argument; F 259-62

Without a doubt, the Fortunate One said: Ananda, I declare that, even for perfected beings, (i) ownership [liibha] and (ii) honors [satkiira] are the cause of a hindrance [antariiyakara]. Yet the Siitra645 specifies that, if perfected beings can retrogress, it is only from the happinesses in this life (dr~tadharmasukhavihiira): 646 As for the unshakable liberation of thought (akopya cetovimukti; vi. 76c), which is realized with the body [kaye~a sak~atkrta; viii, F 210f.], I declare that one absolutely cannot retrogress from it. 647 BAc.s.1:6.aca.

Circumstantial and cherished liberation & the perfected beings;

F 260-61

But the Vaibha~ikas reply: -The Fortunate One specifies that one does not retrogress from the liberation of thought When (the liberation) is unshakable (akopyii.); thus, one can retrogress from it when it is circumstantial (siimayiki). 648 [Reply:] - Indeed, we are in agreement: one can retrogress from the so-called "circumstantial" liberation of thought. But what is this liberation? Is it, as you think, the ·status of the.perfected being? Should one not rather think that, by "circumstantial liberation", the Fortunate One designates the mundane meditations? 649 The concentration [samii.dhi] constituting the fundamental meditations, 650 being realized under certain circumstances-for example in a place free from noise, etc.{5 a} is called circumstantial·liberation; it is, moreover, called cherished liberation (kii.nta) because, each time it is lost, one desires it anew (kiimanfya) by having the enjoyment of the happinesses in this life (dmadharmasukhavihiira) in mind. Other scholars, the Bhadanta Rama (Sautrantika), say that the concentration is called cherished liberation because, being impure, it is of the "of enjoyment" [iisvii.dana] category (viii. 5)651 (above vi, F 251). On the contrary, the liberation that constitutes the status of the perfected being is not "circumstantial" (sii.mayiki), being possessed in a permanent manner (nityanugatatvat: priiptiyogena); it is not "cherished" (kiinta) either, because one does not have to search it out (priirthanfya) anew . ...:. If .it were possible that one could retrogress from the status of perfected being; why would the Fortunate One have said that perfected beings can only retrogress from the "happiness of concentration" (iidhicaitasika)? 652 Consequently the unshakable liberation of thought belongs to all perfected beings.

1990

BAC.5.1.6.acb.

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

Retrogressing from the happinesses & the perfected beings; F 261

As for the "happinesses" (dr~{adharmasukhavihii;a), certain perfected beings can retrogress from them when, being distracted (vyiiksipta) through ownership [liibha] and honors [satkara], they lose the mastery [vasitvabhrmrzsa] of the concentration: these are perfected beings whose (praxis-oriented) faculties are weak. Certain perfected beings cannot retrogress from them: these are perfected beings whose (praxis-oriented) faculties are sharp. 653 The perfected beings who retrogress from the "happinesses" are those who are susceptible of retrogressing (pariharadharman); those who do not retrogress from them are those who are not susceptible of retrogressing (aparihiiradharman). Those who are capable at will (to put an end to their existence), etc., can be explained likewise. 654 BAC.5.1.6.acc.

The difference between three perfected beings; F 261-62

[Question:] - But what is the difference between (1) those who are not susceptible of retrogressing (aparihiiradharman), (2) those who are not shaken from abiding (in the fruit) (sthitiikampya), (3) those who are unshakable (akopyadharman)? 655 [Answer:] - The first have not perfected (anitttiipanagata) their (praxis-oriented) faculties: these, from the beginning, are sharp (trk~ra); the third have perfected [uttapaniigata] their (praxis-oriented) faculties: both do not retrogress from the meditative attainments or concentrations [samiipattivise~a; samiidhivise~a] which they can produce. The second do not retrogress from the status in which they are: {5 b} but either they do not produce another status (guravise~a) or, if they do produce it, they can be shaken from it (tasmat tu kampate). - Such is the difference between these three perfected beings. aAc.s.1.6.ad.

Sautrantika replies to four objections against their position; F 262-63

BAC.5.1.6.ada.

First scriptural objection;·F 262

[Objection:] - But did the Ayu~man Godhika not retrogress from the status of perfected being?656 [Reply:] - The Ayu~man Godhika, being one of those in training, retrogressed several times from the circumstantial liberation (siimayikf vimukti) due to the excess of his enjoyment (iisviidana; viii. 6) and of the weak characteristic of his (praxisoriented) faculties: in his disgust (sa,rzvega), he struck himself with a knife (siistram iidhtirayan, viihayan). Due to his indifference (nirapek~atva) toward his body [kiiya] and his life Urvita], he obtained the status of perfected being at the very moment of his death, and the nirva,:ia. 657 Thus he did not retrogress from the status of perfected being.

B. E_xplaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAc.s.1.6.adh.

1991

Second scriptural objection; F 262-63

[Objection:] -The Dasottara teaches: There is a factor which one should produce (utpadayitavya), i.e., the circumstantial [samayikf] and cherished [kanta] liberation. There is a factor which one should manifest or realize (sak~atkartavya), i.e., the unshakable liberation of thought (akopya cetovimukti). 658 [Reply:] - If the circumstantial and cherished liberation were the status of perfected being, if thus the status of perfected being were of two types, why would the Dasottara, alone among the siitras, speak twice, under two distinct names, of the status of perfected being? Moreover, no part of Scripture employs the expression: "produce the status of perfected being"; it always says that one should manifest or realize this status. Do you say that the status of perfected being, as it is associated with weak (praxisoriented) faculties (mrdvindriyasal'Jlgrhfta), is to be produced? 659 What do you mean to say by that? That it can b¢ "produced"? But then the status of perfected being associated with sharp (praxis-oriented) faculties can also be produced. {6 a} That it merits being produced? All the more reason that the second status of perfected being merits being produced. 'fhus. the circumstantial liberation is not a status o{ perfected being. BAC.5.1.6.adc.

Third scriptural objection; F 26:J

[Objection:] - But if that is so, why does the Scripture speak of the perfected beings who are "circumstantially liberated" (samayavimukta)? [Answer:] ~- These are the perfected beings who, due to the weak characteristic of their (praxis-oriented) faculties, depend on certain circumstances in order to manifest concentration [samadhi]. To these perfected beings are contrasted those who are "non-circumstantially liberated". BAc.s.1.6.add.

Fourth (textual) objection; F 263

According to the Abhidharma, 660 it is due to three causes (sthana) that attachment to pleasure (kamaraga) arises: 1.

2. 3.

the proclivity (anusaya) of attachment to pleasure has not been completely known (parijiiata), is not abandoned; factors present themselves as favorable to the outburst [paryavasthanfya] of attachment to pleasure; there is incorrect mental application (ayonisomanasikara).

1992

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirdefa)

[But the sum total of these ca~ses is impossible in the case of the perfected being.] [Answer:] - Would you say that the Abhidharma speaks of attachment to pleasure produced by the sum total of its causes (paripun:iak'ara'f}a), (but that attachment to pleasure can arise "having incomplete causes" [aparipun:iakiira'f}a], solely through the power of the external object-field [vi~aya])? But what factor can arise without its causes being complete? 661 BAC.5.1.6.b.

Sautrantika arguments based on logical reaso,ning; F 263-65

Let us pass on to the arguments from reasoning (yukti). BAC.5.1.6.ba.

First argument based on logical reasoning;

F 264

In the perfected being, the factors arise which oppose (pratipak~a) the defilements and which are of such a nature that the defilements are reduced to the condition of absolutely being .unable to arise and become factors whose nature it is not to arise (anupattidharman). How then could the perfected being i:,etrogress? BAC.5.1.6.bb.

Second argument based on logical reasoning;

F 264

Do you say that such factors [which oppose] do not arise in perfected beings; that the defilements exist in them in the state of a seed, and that that which constitutes the seed (bija) of defilements has not been uprooted? 662 In this hypothesis, how can one say of the perfected beings that they are persons whose fluxes (iisrava) are destroyed [k~f'f}a]? And if they are not persons whose fluxes are destroyed, how can one say that they are perfected beings? 663 BAC.5.1.6.bc.

Third argument based on logical reasoning;

F 264-65

The Vaibhii.~ika replies: - The theory of the non-retrogressing of perfected beings is contradicted by the Aitgiirakar~apama. 664 This Siitra says: 665 To learned noble listeners (sriivaka) {6 trj who in this way follow this rule of life, who pass their time in this way (eval?l carata eval?l viharatas), 666 it occasionally happens 667 that, due to a lapse of mindfulness [smrtisal?lpramo~a], evil unwholesome thoughts arise in them. Now, these noble listeners are not those in training, but perfected beings, for the Siitra says later: For a long time, their thought has been inclined toward separation [viveka] from defilements ... their thought has been turned toward nirvii,:ia.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1993

And we know, moreover, 668 that these qualities: "having thought inclined toward separation", etc., are one of the powers [bala] of the perfected being, which power is, moreover, determined by the words: "their thought is cool (sftfbhiita), purged (vtintfbhiita) toward all factors in which the fluxes (tisrava) have their home". We reply: 669 - Yes, that is what the texts say. 670 But nevertheless, the Angqra-. kar!jiipama refers to those in training (saik:ja) and not to perfected beings. In fact, it is only of those in training that one can say that: "As long as the modes of conduct (ctira) of a bhik:ju are not 'well connected with' or 'well understood' [supratibaddha], even when he thus practices these modes of conduct, the defilements sometimes arise in him." 671 BAC5.1.7.

Vaibha~ika: Peifected beings can retrogress;

F 265

The Vaibhii~ikas maintain that one can also retrogress from the quality of perfected beirig [arhattva]. BAC.5.1.s.

Applying the classification of the six families to those in training and ordinary worldlings; F 266 Are perfected beings the only ones who are divided into the six families (gotra)? Is this also the case for the others? {7 a}

58c.

Those in training and the not-noble ones [i.e., ordinary worldlings] are [also}Qf six families. 672

Those in training (saik:ja) and ordinary worldlings (prthagjana) are also of six families: the families of the perfected beings have their antecedents in these families. BAc.s.1.9.

On which paths the praxis-oriented faculties can be perfected; 58d.

F 266

[In the path] of insight, there is no perfecting [of the praxisoriented faculties]. 673

One can perfect the (praxis-oriented) faculties (indriyasa7!1ciira) outside the path of insight (darsanamiirga); but not while one is going through this path, for, in view of its rapidity (in all fifteen moments, vi. 28), one cannot accomplish the preparatory training required for perfecting in it. 674 Some perfect the (praxis-oriented) faculties while being ordinary worldlings (prthagjana);675 some while being those who are freed through predominance of faith (sraddhiidhimukta). 676

1994

Chapter Six: Exposition of the Path and the Persons (Margapudgalanirde§a)

BAc.s.1.10.

Classification of retrogressing (parihi'i:tJi);

BAc.s.1.10.a.

Retrogressing from the happinesses & three ,types of retrogressing;

F 266-69

F 266-68

[Question:] -The Sutra cited above (vi, F 259) says: As for the four happinesses in this life [dmadharmasukhavihara] of concentration that one has acquired, I declare that one can retrogress from any of them; as for the unshakable liberation of thought that is realized with the body [kaye~a sak~atkrta], I declare that one absolutely cannot retrogress from it. How can it be that the unshakable perfected beings (akopyadharman) retrogress from the happinesses? [Answer by the Vaibha~ika:] 59ab.

Three types of retrogressing: (1) from that which is acquired, (2) from that which is not acquired and (3) from the enjoyment, should be known. 677

1. Whoever retrogresses from the possession of a spiritual status (gw:ia) retrogresses from that which is acquired [prapta]. {7 b}

2. Whoever does not acquire a spiritual status which is to be acquired retrogresses from that which is not acquired [aprapta]. 3. Whoever does not manifest a spiritual status which is possessed retrogresses from the enjoyment (upabhoga). 59cd.

(Among these retrogressings,) the last concerns the Master; the second also concerns the unshakable ones; all three concern others [i.e., the perfected beings who are not imni.ovable].678

1. The Buddha retrogresses only from the.enjoyment: (occupied with the good of his followers, he ceases to enjoy the happinesses).

2. The unshakable ones (akopyadharman) retrogress from both, from the enjoyment and from that which they have not acquired: for they have not necessarily acquired the factors proper to very· distinguished persons (pudgalavise~a). 679

3. The perfected beings who are not unshakable retrogress also from that which they have acquired. Consequently, the fact that the unshakable ones retrogress from the enjoyment is not in contradiction with the above Sutra.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1995

The giasters who deny the retrogressing (apariha,:ziviidin) say: 680 "The pure (aniisravaj_liberation of all perfected beings is unshakable: but the unshakable ones are to be defined as we have said; consequently, one cannot object: how do the unshakable ones retrogress from the happinesses?" 681

The reason why noble ones who have retrogressed from the fruit of the perfected being do not die in that state; F 268-269

BAC.s.1.10.b.

Will the noble ones who retrogress from the fruit of the perfected being seize a new existence?

60a.

[The noble ones who retrogress from the fruit] do not die [in the state] of having retrogressed [bhra~fa] from the fruit. 682 { 8 a}

They never die in the state of "having retrogressed from the fruit". In fact, the Siitra says:

0 bhik~us, it happens that the learned noble listeners experience a lapse of mindfulness, that their mindfulness becomes slow. But quite quickly they reject, make disappear, destroy, annihilate (this lapse of mindfulness). 683 If it were otherwise, if persons, havirig become perfected beings and retrogressed from the fruit of the perfected being, could continue to transmigrate, the religious life (brahmacarya) would not inspire confidence (anasvasika). 684

Persons retrogressing from the fruit do not perform that which persons who reside in the fruit cannot perform:

60b.

[Even retrogressing,] they do not perform what should not .be done.685

Even retrogressing, they do not perform what is in contradiction with the fruit (for example, unchastity [abrahmacarya]). Likewise, a hero may stumble, but does not fall (siirapraskhalanapatanavat). BAc.s.1.11.

BAc.s.1.11.a.

Perfecting of ihe praxis-oriented faculties by those in training and those beyond training,· F 269-72 The number of the unhindered paths and of liberation & the perfecting of the faculties; F 269-70

How many of the unhindered paths and paths of liberation does the transformation or perfecting of the (praxis-oriented) faculties (indriyasarµcara, uttapana, vardhana) involve?

1996

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

Those beyond training;

BAc.s.1.11.aa.

60cd.

F 269-70

For the unshakable ones, there are nine paths [of two types:] unhindered path and path of liberation].686 { 8 b}

Those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanadharman), who perfect their (praxis-oriented) faculties and penetrate into the family of the unshakable ones, must produce nine unhindered paths (iinantaryamiirga), nine paths of liberation (vimuktimiirga), exactly like those in training, in order to obtain the status of the perfected being (by detaching themselves from the summit of cyclic existence [bhaviigra]). Why?

60d.

D.ue to their intense practice [atisevana] [of the family of weak praxis-oriented faculties]. 687

Those who are capable of penetrating to (the unshakable ones) (without effort) (prativedhanadharman) have practic'?d repeatedly (abhyasta) the family of weak (praxis-oriented) faculties; consequently, this family cannot be transformed without a great effort: this family has been, in fact; made firm (drdhfkrta) both by the path of those in training and the path of those beyond training.

Those in training; F 270

BAc.s.1.1Lab.

61a.

For those who have attained through views, [there must be] one path of each type: [i.e., of the unhindered path and of the path of liberation].6ss

For the transformation of the (praxis-oriented) faculties by which those who are freed through predominance of faith (sraddhadhimukta) (= those in training of weak praxis-oriented faculties) become those who have attained through views (dr~{ipriipta) (= those in training of sharp praxis-oriented faculties), there should be one unhindered path (anantaryamarga) and one path of liberation (vimuktimii.rga). In both cases (60cd and 61a); there is one preparatory path (prayogamarga). BAc.s.1.1 Lb.

The nature of the unhindered paths and paths of liberation;

61b.

F 270-71

(These unhindered paths and paths of liberation are) pure [paths].689

For the (praxis-oriented) faculties of the noble ones cannot be transformed (saf!Zcii.ra) by impure paths.

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

BAC.5.1.11.c.

The planes of existence & the perfecting of the faculties;

1997

F 271

Where can the (praxis-oriented) faculties be transformed or perfected [sa'!lcara]? There is transformation [vardhana] [of the praxis-oriented faculties] among humans [nr].690

61b.

Only humans [manu,\'ya] transform [sa'!lcara] their (praxis-oriented) faculties; there is no transformation elsewhere, for elsewhere retrogressing is impossible (vi. 41cd). 691 BAc.s.1.11.d.

The stages & the perfecting of the faculties;

F 271-72

On what stage [bhumi] do those beyond training and those in training rely [nisritya] in order to transform the (praxis-oriented) faculties? BAc.s.1.11.da.

Those beyond training;

61c.

F 271

Those beyond training rely for [the transformation of the praxisoriented faculties] on nine stages.692

That is to say (1) the preparatory meditation (aniigamya), (2) the intermediate meditation (dhyanantara), (3-6) the four meditations (dhyana) and (7-9) the three formless meditative attainments (arupya), [for the very fruit of the perfected being can be obtained by relying on these stages]. BAc.s.1.11.db.

Those in training; F 271-72

61d.

Those in training [rely] on six [stages].693

With the exception of the three formless meditative attainments. - Why? 61d-62b.

Because those in training who increase their (praxis-oriented) faculties (i-ii) abandon the fruit [of the once-returner] and the advancement [savise~a], (iii) obtain only the fruit [belonging to the family of sharp praxis-oriented faculties]. 694

When those in training perfect their (praxis-oriented) faculties, they lose a fruit (= the fruit of once-returner), a fruit which they have acquired by the path of weak (praxis-oriented) faculties; they lose the vise~a, i.e., the advancement which they have made-the preparatory path, the unhindered path (iinantarya), the path of liberation (,.,imukti) and the path of advancement (vise~a)-in the. detachment of the meditations, an advancement realized with weak (praxis-oriented) faculties. 695 {9 a} They obtain only a fruit belonging to the family of sharp (praxis-oriented) faculties, a fruit forming part of the detachment of the realm of desire, not the fruit of nonreturner that is of the realm of immateriality. 696

1998

BAC.5.2.

Chapter Six: Exposition of the Path and the Persons (Miirgapudgalanirdesa)

The nine types of peifected being; 697 F 272-73 Due to the difference of the (praxis-oriented) faculties, the perfected beings are nine in number. 62cd.

(1-2) Two Buddhas [i.e., the self-enlightened one and the Buddha himself] and (3-9) seven listeners have (praxis-oriented) faculties of

nine classes. 698 The listeners (sravaka) are seven, the five the first of which are those who are susceptible of retrogressing (parihii,:tadharman) (vi, F 226), plus the unshakable ones (akopyadharman) which are divided into two according to whether they are of the unshakable family from the beginning, or whether they have obtained this family through the perfecting of their (praxis-oriented) faculties. 699 The two Buddhas, [i.e.,] the self-enlightened one (pratyekabuddha) and the Buddha himself, are varieties of the unshakable ones. These make nine persons (pudgala) w~ose (praxis-oriented) faculties are respectively (1) weak-weak, (2-9) etc. 700 BB.

SEVEN NOBLE ONES FROM THE POINT OF VIEW OF ENUMERATION; 701 F 273-74 In general, the noble ones [iiryapudgala] are seven in number: 1.

2. 3. 4. 5. .6. 7. BBA.

pursuers through faith (sraddhanusiirin); pursuers through doctrines (dharmiinusiirin); those who are freed through predominance of faith (sraddhadhimukta); those who have attained through views (dr~fipriipta); bodily witness (kiiyasiik~in); those who are liberated through understanding (prajfiiivimukta); those who are liberated through both parts (ubhayatobhagavimukta). 702

The rationale behind the division of the seven noble ones; 703 F 273-74 63ac.

Seven persons, (1) due to preparatory effort, (2) due to the (praxfsoriented) faculties (ak~a), (3) due to meditative attainment, (4) due to liberation, (5) due to both [i.e., equipoise and liberation].704 {9 b}

1. Due to preparatot:y effort (prayoga), there are (1) pursuers through faith (sraddhiinusa.rin) and (2) pursuers through doctrines (dharmiinusiirin) (vi. 29ab).

In the beginning, in, the state of the ordinary worldling, it is due to faith (sraddha) that the first [noble ones], under the impetus of another (parapratyayena, i.e.,

B. Explaining the Four Pairs of Noble Ones in Relation to Three Paths, etc.

1999

learning from another the applications of mindfulness [smrtyupasthana], etc.), applied (prayoga) themselves to the "things" (arthe$u), 705 i.e., they devoted themselves to reflection and to cultivation (cintabhavaniisevanat). The second [noble ones] applied themselves in the same way, but by following (anusara) the dharmas, i.e., the twelve members of the Scriptures, by pursuing (anusarati) the dharmas themselves, i.e., the factors conducive to enlightenment (bodhipiik$ika), etc. 2. Due to the (praxis-oriented) faculties (indriya), there are (3) those who are freed through predominance of faith (sraddhadhimukta) and (4) those who have attained through views (dr${ipriipta) (vi. 31cd). Their (praxis-oriented) faculties are, respectively, weak and sharp, due to the predominance (adhikya) in the first one, of conviction proceeding from faith (sraddhayii adhimok$a/:z), and in the second one, of understanding (prajiia). 3. Due to meditative attainment (samapatti), there are (5) the bodily witness (kayasilk$in) (vi. 43cd), because they have realized the attainment of cessation (nirodhasamiipatti; vi. 43c, viii. 33a). 4. Due to liberation, there are (6) those who areliberated through understanding (prajiiiivimukta) (vi. 64ab). 5. Due to meody or thought. - Vyiikhyii [WOG.528.5]: adhyupek~ya = anlisahya.

Endnotes to Chapter Six

2059

149 LS: A measure of the length spanning between the extended thumb and the little finger, said to be about 9 inches (DS.12). 150

LS: A measure of the length of the two extended arms (DS.12).

151

LVP: Not mentioned in Vibhii~ii.

151

L VP: Kosa, iii. 45cd.

153

LVP: Divya, 105, vairambha and vairambhaka: Sal'flyutta, ii. 231, verambhaviitakhitta (var. veramba-) sakuna; Jiitaka, translation, iii. 164,287,288.

LS: Very violent winds. This is the fourth of Kritzer's thirteen passages discussed in relation to chapter 6 (VY.352f.). Saqighabhadra (Ny, 674a12-13) identifies this as the opinion of Vasubandhu and disagrees with it (Ny, 674al3-17). 154

LVP: MVS, 135a15. - Paramartha: Either between the eyebrows, or on the tip of the nose, in the preferred place and down to the toe, fixing the mindfulness in a manner in which it is held in the middle like the thread that holds pearls. - Tibetan: Like a string of a pearl necklace (ma?Zisutra), fixed from the tip of the nose down to the toes, noticing whether the breaths (iisviisaprasviisiil:i) are beneficial or harmful, cold or warm. - Vyiikhyii [WOG.528.lOf.]: kim anugriihakii ete yavad u~?Zii iti sthapani (?) veyaqi dra~µivya kayapradesa evanugrahakadivise~a-sthapanata):i. 155

LVP: ma?Zisutravat. - Compare Eastern Monachism, 269; Dfgha, i. 76.

156

LS: Dhammajoti comments (DS.7): "On the basis of the samiidhi and mindfulness acquired through the operation of counting, following, stilling and contemplative observation in the practice of the mindfulness of breathing, the practitioner sails into the abodes of mindfulness (smrty-upasthiina). This is the stage of vivartana. According to some Sarvastivada masters, this stage covers as far as the complete exhaustion of all defilements. In other words, at this stage, the meditator changes his object of meditative focus from breathing to those involved in progressively higher levels of spiritual praxis. The stage of purity is the culmination of the path of spiritual progress when arhat-hood is attained." 157

LS: LVP has lokottaradharmas but refers to vi. 19b, i.e., laukika agradharmas. So it must be a typo. Pradhan.340.11 has agradharma. 158

LS: Gokhale comments (p. 102) "This summarizing verse is not numbered by LVP, whose edition thus gives a total of 79 verses only in this chapter, instead of our 80." Gokhale: [13] ga1;1anii 'nugama?z sthiinaf!1 lak~a~ii 'tha vivartanii Iparisuddhis ca ~o1i) or (2) from the point of view of the (praxis-oriented) faculties (indriya) or (3) from the point of view or'the person. 1. The cognition of another's thoughts of a lower stage [adharadhyiinabhumika] does not cognize the thought of a higher stage [uttaradhyiinabhumika].

2. The cognition of another's thoughts of noble ones with weak (praxis-oriented) faculties, namely; of those who are freed through predominance of faith (sraddhiiadhimukta) and of those who are circumstantially liberated (samayavimukta) (vi. 31c), does not cognize the thought of noble ones with strong (praxis-oriented) faculties, namely, of those who have attained through views (dr~{ipriipta) and of those who are not-circumstantially liberated (asamayavimukta). 54

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3. The cognition of another's thoughts of lower noble ones does not cognize the thought of higher noble ones: in the order, non-returners (aniigiimin), perfected beings or listeners (arhat; srtivaka), self-enlightened ones (pratyekabuddha), {3 a} perfectly enlightened ones (samyaksa,p,buddha). 55

4. When another's thoughts are either past or future (na~fiijiita), cognition of another's thoughts does not cognize them, for this cognition has the present thoughts for its cognitive object. ABB.4.1.2.

During the time of the noble path; F 8-9 Do another's thoughts escape the cognition of another's thoughts in other cases as well?

6ab.

The cognition of the factors and the subsequent cognition do not cognize one another. 56

Cognition of another's thoughts, (1) when it is.cognition of the factors (dharmajfttina) by nature, is not capable of cognizing another's thought that is subsequent cognition by nature (anvayajfitina); (2). when it is subsequent cognition by nature, it is not capable of cognizing another's thought that is cognition of the factors by nature. - Why? - Because these two cognitions have (1-2) the factors (dharma) that oppose the realm of desire and the higher realms, respectively, for their cognitive object. 57 There is no cognition of another's thoughts in the path of insight (darsanamiirga), i.e.: the practitioners, while they travel through the path of insig~t, are not endowed with cognition of another's thoughts, because the duration of the path of insight is too reduced, because the insight into the truths is quick. - But the thought of another who is on the path of insight can be the cogni~ive object of the cognition 9f another's thoughts. When one desires to cognize, through the cognition of another's thoughts, the thought of another who is in the path of insight, one cultivates a preparatory practice (prayoga):

6bd.

(1) The listeners cognize two moments of insight (darsana); (2) the self-enlightened ones, three moments of insight; (3) the Buddha, without preparation, all moments of insight.58

1. When the listeners (srtivaka) cultivate the cognition of another's thoughts With the desire to see the thought of a practitioner engaged in the path of insight, they succeed in cognizing the first two moments, the receptivity to the cognition of the factors with regard to unsatisfactoriness (du!Jkhe dharmajftiinak~iinti) and the

2176

Chapter Seven: Exposition of the Cognitions (Jiiananirdesa)

cognition of the factors (dharmajiiana)-but not the following moments (i.e., the receptivity to the subsequent cognition with regard to unsatisfactoriness [du/:ikhe 'nvayajiitinak~iinti], ... )--because the knowledge of the subsequent part (i.e., the unsatisfactoriness of the higher realms) of the path of insight presupposes a different preparatory practice. Thus, if the listeners then begin a new practice in order to achieve the knowledge of the subsequent part, the practitioner whom they examine has already reached the fifteenth moment when this new preparatory practice (which lasts thirteen moments) is finished. The whole interval between the second and the sixteenth moment thus escapes the cognition of another's thoughts of the listener (MYS, 515c7). 2. In the same circumstances, the self-enlightened ones (pratyekabuddha) {3 b} cognize three moments, namely, the first two and the eighth, i.e., the subsequent cognition of the origin (samudaye 'nvayajfi-ana); because the preparatory practice which is required-after the knowledge of the first two moments-for the knowledge of the subsequent part, is small (mrdu = alpa) in the self-enlightened ones. According to other masters, they cognize the first two moments and the fifteenth moment. 59 3. As for the Buddha, through simply wishing and without preparatory practice, he cognizes another's thoughts in all moments of the path of insight. ABB.5.

The distinction between cognition of exhaustion and cognition of nonarising; F 9-11 What are the characteristics of the (1) cognition of exhaustion (k~aya-jfiana) and (2) cognition of non-arising (anutpiida-jiiiina)?

7.

(1) The cognition of exhaustion is, with respect to the truths, the certainty that they are cognized, [abandoned,] etc.; (2) the cognition of non-arising is the certainty that they are no longer to be cog-

nized, [to be abandoned,] etc.60 According to the Mulasastra: 61 What is the cognition of exhaustion? - 62When one knows within oneself: "Unsatisfactoriness is completely cognized by me, the origin is abandoned by me, cessation has been actualized by me, the path has been cultivated by me", the cognition (jiiiina) that results from this (tad upiidiiya ya} jiiiinam), 63 the insight (darsana), the clear knowledge (vidyii), the intuition (bodhi), the intelligence (buddhi), the understanding (prajfia), the light (aloka), the insight (vipasyanii), 64 this is what is called cognition of exhaustion. What is the cognition of non-arising? - When one knows within oneself: "Unsatisfactoriness is completely cognized by me and is no longer to be

A. Ten Cognitions

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cognized ... the path is no longer to be cultivated", {4 a} this cognition ... , this is what is called cognition of non-arising. (See the definition vii. 12ab). [Question:] - But how can one, through a pure cognition, have such a knowledge?65 The masters of Kasmir explain: two pure cognitions are followed by two conventional cognitions: "Unsatisfactoriness is cognized by me ... ; unsatisfactoriness is cognized by me and is no longer to be cognized." It is because of the characteristics of these two conventional cognitions that the Sastra defines the two pure cognitions. (This is why the Sastra says: " ... that results from this" [tad upadaya .. .].r

According to other masters,67 the practitioners cognize, through a pure cognition, that they cognize unsatisfactoriness, etc. 68 [Question:] - But we have said that the cognition of exhaustion and the cognition of non-arising are not insight (darsana), view (dr~ti). How can the Sastra define them as insight? [Answer:] - The Sastra employs the term "insight" out of stylistic habit (bha,Fyaak~epat),69 which takes up again the expression used in the definition of the other cognitions (the cognition of unsatisfactoriness, etc.). - Or rather, because of their characteristic of direct perception (pratyak,Favrttitvat), these two cognitions are qualified as insight. It is because of this characteristic of direct perception that it says in the Sastra: 70 "That which is cognition is insight (darsana)." 71 Ac.

EXAMINING THE DISTINCTIONS AMONG THE TEN COGNITIONS; 72 F 11-46 CA. Distinctions in the relationship of the ten co.gnitions to one another; F 11 CB. The seven reasons why impure _and pure cognition is differentiated into ten cognitions; F 12 CC. Distinctions of the cognitions as counter-agents to the realms; F 14 CD. Distinctions of the aspects or modes of activity of the ten cognitions; F 15 CE. Distinctions of the moral quality, stage, basis or person & the ten cognitions; F 40 CF. Distinctions of the application of mindfulness & the ten cognitions; F 42 CG. Distinctions of the cognitive object of the ten cognitions; F 43-46

AcA.

Distinctions in the relationship of the ten cognitions to one another; F 11-12

There are thus ten cognitions (jiiiina):

cognition of the factors (dharma-jfiana); subsequent cognition (anvaya-jfiana); iii. mundane conventional cognition (lokasaf!lvrti-jfiiina); iv. cognition of another's thoughts (paracitta-jfiiina); v. cognition of unsatisfactoriness (du!Jkha-jiiiina); v1. cognition of the origin (samudaya-jfiana); vii. cognition of cessation (nirodha-jfiiina); viii. cognition of the path (miirga-jfiiina); ix. cognition of exhaustion (b;aya-jfiiina); x. cognition of non-arising (anutpiida-jfiiina). 73

i. ii.

How are they related to one another? 74 Conventional cognition (saf!lvrti-jfiiina) constitutes one cognition, namely, the conventional cognition, and one part of another cognition, (namely, the impure [siisrava] part of the cognition of another's thoughts). 75 1.

2. Cognition of the factors (dharma-jiiiina) constitutes one cognition and one part of seven cognitions, namely, the part connected with the realm of desire of the (i) cognition of unsatisfactoriness, (ii) cognition of the origin, (iii) cognition of cessation, (iv) cognition of the path, (v) cognition of another's thoughts, (vi) cognition of exhaustion and (vii) cognition of non-arising. 3. Subsequent cognition (anvaya-jiiiina) likewise [constitutes on~ cognition and one part of seven cognitions], while replacing "the part connected with the realm of desire", with "the part connected with the two higher realms". 4. Cognition of unsatisfactoriness (du!Jkha-jiiiina) constitutes one cognition and one part of four cognitions-the part of the (i) cognition of the factors, (ii) subsequent cognition, (iii) cognition of exhaustion and (iv) cognition of non-arising that has the truth of unsatisfactoriness for its cognitive object. 5-6. Cognition of the origin (samudaya-jiiiina) and cognition of cessation (nirodhajiiiina) are explained according to the same principle. 7. Cognition of the path (miirga-jiiiina) constitutes one cognition and one part of five cognitions: (i) cognition of the factors, (ii) subsequent cognition, (iii) cognition of exhaustion, (iv) cognition of non-arising and (v) cognition of another's thoughts. 8. Cognition of another's thoughts (paracitta-jfiana) constitutes one cognition and one part of four cognitions: (i) cognition of the factors, (ii) subsequent cognition, (iii) cognition of the path and (iv) conventional cognition. 9. Cognition of exhaustion (k~aya-jfiiina) constitutes one cognition and one part of six cognitions: (i) cognition of the factors, (ii) subsequent cognition, (iii) cognition of

2179 unsatisfactoriness, (iv) cognition of the origin, (v) cognition of cessation and (vi) cognition of the path. 76 10. Cognition of non-arising (anutpada-jfiana), likewise [constitutes one cognition and one part of six cognitions]. ACB.

The seven reasons why impure and pure cognition is differentiated into ten cognitions; 77 F 12-14 How are the cognitions (jfiana), which are two in number (i.e., pure and impure), differentiated [vyavasthapyante] into ten cognitions? 8.

Cognitions are ten in number; the distinction is established because (1) of the intri~sic nature, (2) of the counteraction, (3) of the aspects or modes of activity, (4) of the aspects and of the object, (5) of the preparatory practice, (6) of the achievement of the task, (7) of the expansion of the causes. 78 { 4 b}

1. Because of its intrinsic nature (svabhava), there is (i) conventional cognition (saf!tvrtijnana), because it is not absolute cognition (aparamarthajnanatvat). 79

2. Because of the counteraction [pratipak~a], there is (ii) cognition of the factors and (iii) subsequent cognition: the former counteracts the realm of desire, the latter the higher realms. 80 3. Because of the aspects or modes of activity (iikiira; vii. 13), there is (iv) cognition of unsatisfactoriness81 (du~khajiiana) and (v) cognition of the origin (samudayajiiiina); these two cognitions have the same cognitive object (i.e., the five appropriative aggregates [paiicopadiinaskandha]) (vi, F 122 and 136), but differ in their aspect or mode of activity. 82 4. Because of the aspects or modes of activity and of the cognitive object (iikiiriilambana), there is (vi) cognition of cessation (nirodhajiiiina) and (vii) cognition of the path (margajiiana) that differ in regards to their aspect or mode of activity as well as their cognitive object. 83 5. Because of the preparatory practice (prayoga), there is (viii) cognition of another's thoughts (paracittajiiana). Without doubt, this cognition also knows [accompanying] thought-concomitants (caitta) of [the thought of] another, but the preparatory practice concerns the thought (citta); therefore, although it may cognize the thought-concomitants, it is called cognition of another's thoughts because of the preparatory practice. 6. Because "that which should be done has been done" (krtakrtyatva), there is (ix) cognition of exhaustion: this cognition is the first cognition to arise in a stream

2180

Chapter Seven: Exposition of the Cognitions (Jfiiinaniraesa)

in which "that which should be done has been done". (The cognition of non-arising arises in a similar stream, but later.) 7. Because of the expansion of its causes [hetupaciiya], there is (x) cognition of non-arising, for it has all pure cognitions-up to and including the cognition of exhaustion-for its causes (= homogeneous cause [sabhiigahetu]) (sarviiniisravahetukatva). Acc.

Distinctions of the cognitions as counter-agents to the realms; 84 F 14-15 We have said that cognition of the factors in its entirety [sakala], (that is to say: (1) concerning the four truths, (2) in the path of insight and the path of cultivation,) counteracts [pratipak~a] the realm of desire in its entirety, (that is to say: counteracts the five categories [nikaya] of defilements-to be abandoned by insight into the four truths and by cultivation-of the realm of desire). {5 a}

9ac.

[Furthermore,] the cognition of the factors, in the path of cultivation, when it concerns cessation and the path, opposes three realms. 85

The cognition of the factors with regard to cessation (nirodhe dharmajfiiina) and the cognition of the factors with regard to the path (miirge dharmajfiiina), [both] realized in the path of cultivation (renewed view of the truths), oppose three realms-that is to say: these two cognitions counteract the defilements of the higher realms which are abandoned by cultivation. 86

Subsequent cognition does not counteract the realm of desire.87

9d.

In none of its branches (of unsatisfactoriness, etc.,) does subsequent cognition (anvayajfiiina) counteract the defilements (klesa) of the realm of desire. 88 Aco.

Distinctions of the aspects or modes of activity of the ten cognitions; 89 F 15-40

1. 2.

Aco.1.

The number of aspects or modes of activity & the ten cognitions; F 15 How many real entities constitute the sixteen aspects or modes of activity? F 30

3.

Four exegeses of the sixteen aspects or modes of activity; F 31

4.

The nature of iikiira, siikiira, iikiirayati and iikiiryate; F 39-40

The number of aspects or modes of activity & the ten cognitions; 90 F 15-30

What are the aspects of the teµ cognitions (jnana)?

A. Ten Cognitions

Aco.1.1.

2181

(1-2) Cognition of the factors and subsequent cognition & the number of aspects or modes of activity; 91 F 15 10ab.

Cognition of the factors and subsequent cognition have sixteen aspects or modes of activity. 92

The sixteen aspects (or modes of activity) will be explained later (vii. 13a). {5 b} Aco.1.2.

( 3) Conventional cognition & the number of aspects or modes of activity; 93 F 15

10bc.

Conventional cognition [is] likewise [i.e., has sixteen aspects or modes of activity] and otherwise.94

Conventional cognition (sa"f!lvrtijfiana) has sixteen aspects or modes of activity; it also has other [aspects], for it seizes the specific characteristics (svalrk:fa,;1a), the common characteristics (samanyalak(fa,:,,a), etc. 95 ACD.1.3.

(5-8) Cognition of unsatisfactoriness, of the origin, of cessation and of the path & the number of aspects; 96 F 15 10cd.

[Cognition of unsatisfactoriness, cognition of the origin, cognition of cessation and cognition of the path] each have four, because of the aspects or modes of activity of their truth. 97

The cognitions of unsatisfactoriness, of the origin, of cessation and of the pathconcerning the aspects or modes of activity of their truth-each have four. ACD.1.4.

(4) Cognition of another's thoughts & the numberofaspects; 98 F 15-27 11ab.

Cognition of another's thoughts, when it is pure, [is] likewise, [i.e., has the same four aspects or modes of activity as the cognition of the path].99

Cognition of another's thoughts (paracittajfiana), in its pure (anasrava) part (vii. Sb-6 [F 7, note]), concerns the aspects or modes of activity of its truth; thus it has four aspects or modes of activity. This part of the cognition of another's thoughts is, in fact, constituted by the cognition of the path (margajfiana).

Ube.

When [the cognition of .another's thoughts] is impure, it has the specific characteristics its object for its aspect. 100

of

When the cognition of another's thoughts is impure, it seizes the specific characteristics of its object (jfieya), namely, the thought (citta) and thought-concomitants (caitta) of another. Its aspects are in accordance with these specific characteristics; thus they are not included in the sixteen [common aspects or modes of activity].

2182

Chapter Seven: Exposition of the Cognitions (Jiiiinanirde§a)

ACD.1.4.1.Does cognition of another's thoughts have only a single entity for its domain? F 16-26 11d.

(Pure or impure [ubhaya api tu], the cognition of another's thoughts) has a single real entity [dravya] for its domain. 101

When [the cognition of another's thoughts] concerns a thought (citta), it does not concern a thought-concomitant (caitta); when it concerns a certain thought-concomitant, (for example, sensation [vedanii]), it does not concern another (thought-concomi(ant, for example, ideation [sa,pjiiii]).

Thought with attachme11rf and thought without attachment according to the second masters of the Vibha~a; F 16-18

Acn.1.4.1.a.

[Question:] - If this is the i:;ase, why did the Fortunate One say: "They cognize in truth the thoughfthat is 'with attachment' (sariiga) as being with attachment"? 102-if the cognition of another's thoughts does not at the same time cognize the citta (thought) and caitta (attachment, etc), just as one does not at the same time seize the piece of cloth and the stain. 103 [Ariswer:] - The expression "with attachment" (sariiga) has two meanings. A thought is "with attachment" either: 1.

2.

through sarrisr~ta-sariigatii, because it is "mingled" with attachment (riigasarrisr~ra), 104 or through sarriyukta-sariigatii, because it is "connected" with attachment (riigasarriyukta). 105

The thought "assbciated with attachment" (riigasarriprayukta; ii. 53c), i.e., which is presently in the grip of attachment, is "with attachment" on two accounts: (1) it is mingled with attachment, (2) it is connected with attachment. Any other impure (siisrava) thought106 is only "with attachment" insofar as it is connected with attachment. Certain masters 107 think that the Siitra, through the expression "thought with attachment" (saragacitta), {6 a} points out solely the thought mingled with attachment, i.e., the thought associated with attachment (riigasarriprayukta). - As for the thought "without attachment" (vigatariiga), this is, according to these masters, the thought opposed to attachment (nigapratipak~a). In fact, they say, if the thought that is not associated with attachment were to be called without attachment (vigatariiga), the thought that is associated with the other defilements (hatred, etc.,) would be termed without attachment, for it is not associated with attachment.

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2183

Objection: - In this hypothesis, the unobscured-non-defined thought (ii. 71.b) is not "with attachment", since it is not associated with attachment; it is not "without attachment", since it is not opposed to attachment. Therefore, one must admit what the other masters (A.bhidharmikas) say, that the thought is "with attachment" through the fact that it is "connected with attachment" (ragasarriyuktata), without it necessarily being "mingled" (sarrisr:;ta), "associated" (sarriprayukta) with attachment. - The other expressions of the Sutra up to "with delusion" (samoha) and "without delusion" (vigatamoha) should be explained likewise. (See vii, F 16, note). Aco.1.4.Lb.

ACD.I.4.Lba.

Various characteristics of the defiled and good thought according to the Vaibhii~ikas; F 18-20 Distracted and contracted; F 18

The Vaibha~ikas say: - (1) The wholesome thought is "contracted" (sa,:µk:;ipta) and is so called because it is not deflected from its cognitive object. 108 (2) The defiled thought is "distracted" (vik:;ipta) because it is associated with distraction. The Westerners, or masters of Gandhara, say: - (1) The thought associated with sleepiness (middha) is contracted (sarrik:fipta); 109 (2) the distracted (vik:jipta) thought is the other defiled thoughts. The Vaibha~ikas do not accept this definition and say: - In this system, the same thought, namely, the defiled thought that is associated with sleepiness, would be contracted and distracted at the same time. Furthermore, this system contradicts the Miilasiistra (Jftanaprasthana, 15, 9) which says: They cognize in truth the contracted (sarrik:;ipta) thought, endowed with four cognitions, (i) cognition of the factors, (ii) subsequent cognition, (iii) mundane conventional cognition and (iv) cognition of the path (MVS, 950c8). (Below vii, F 20-21). Aco.1.4.Lbb.

Sluggish and thoroughly grasped; F 18-19

The defiled thought is sluggish (lfna) { 6 b} because it is associated with slackness (kausfdya). 110 The wholesome thought is thoroughly grasped (pragrhfta) because it is associated with right effort (samyakpradhana). 111 Aco.1.4.1.bc.

Small and great; F 19-20

The defiled thought is small (amahadgata) and is so called because it is fond of ' "small" persons.

2184

Chapter Seven: Exposition of the Cognitions (Jfiiinanirdesa)

The wholesome thought is great (mahadgata) and is so called because it is fond of "great" persons. 112 Or :rather, the two thoughts, the defiled and the wholesome, are called small and great because (1) their :roots [mula], (2) their worth [mulya], (3) their :retinue (pariviira), (4) their entourage (anuparivarta) and (5) their power [bala] are, respectively_, small and great. In fact: 1. the defiled thought has small roots, having two roots, i.e., (i) delusion (moha) and (ii) hatred (dve~a) or greed (lobha); the wholesome thought has always been associated with three wholesome roots; 2. the defiled thought is of little worth, being acquired without effort; the wholesome thought has great worth, being realized at the cost of great effort; 3. the defiled thought has a small retinue, for a defiled thought is riot accompa-

4.

5.

nied by the acquisition of a future thought of the same kind; 113 the wholesome thought has a great retinue, being accompanied by the acquisition of a future thought 114 of the same type; the defiled thought has a small entourage, being surrounded by only three aggregates (skandha): sensation (vedanii), ideation (sarµjfiii), formations (sarµskiira); the wholesome thought has a great entourage, for material form (rupa) (i.e., pure restraint of meditation [dhyiiniiniisravasarµvara], iv. 4a, 26) must be added; the defiled thought has small power, for the wholesome roots, being cut off, can rearise (ii. 36 [F 184]; iv. 80c); the wholesome thought has great power, for the receptivity to the cognition of the factors with regard to unsatisfactoriness (duJ:ikhe dharmajfiiinak~anti) definitively cuts off ten proclivities (anusaya) (vi, F 180).

This is why the defiled thought is called small and the wholesome thought, great. ACD.t.4.t.bd.

Excited and non-excited; F 20

The de:filed thought is "with superior" (sa-uttara; iv. 127d) because it is associated with restlessness (auddhatya). The wholesome thought is "without superior" (anuttara) because it is opposed to restlessness. 115 ACD.1.4.t.be.

Not calmed and calmed; F 20

The calmed (vyupasiinta) and not calmed (avyupasanta) thoughts are explained likewise. {7 a}

A. Ten Cognitions

Aco.1.4.J.bf.

2185

Non-concentrated and concentrated; F 20

The defiled thought is non-concentrated (asamii.hita) because it is associated with distraction (vik~epa). The wholesome thought is concentrated because it is opposed to distraction. Aco.1.4.Lbg.

Non-cultivated and cultivated; F 20

The defiled thought is non-cultivated (abhii.vita) because the two cultivations (i.e., cultivation of acquisition [pratilambhabhii.vanii.], cultivation of repeated practice [ni§'eva~ii.bhii.vanii.]; vii. 27) are absent. The wholesome thought is cultivated (bhii.vita), for the opposite reason. ACD.1.4.1.bh.

Non-liberated and liberated; F 20

The defiled thought is non-liberated (avimukta), not being liberated in its intrinsic nature and not being liberated in regard to the stream in which it arises. 116 The wholesome thought can be liberated (vimukta), both in its intrinsic nature and from the point of view of the stream in which it arises. Such is the explanation of the Vaibha~ikas.

Various characteristics of the defiled and wholesome thought according to ( the Sautriintikas ); F 20-24

Aco.1.4.1.c.

(The Sautrantikas 117 ) say: -This explanation 1. 2.

is not in accordance with the Siitra and does not take into account the specific meaning of the words (padii.rthii.nii.m arthavise§'a~ ).

ACD.t.4.1.ca.

This explanation is not in accordance with the Sutra; F 20-22

How is it not in accordance with the Sutra? The Siitra says: What is the internally contracted (sa,rzk§'ipta) thought? - The thought accompanied (sahagata = sa,rzprayukta) by torpor (styii.na) and sleepiness (middha), or the thought internally accompanied by calm (sa,rznirodha), not by insight (vipasyanii.). What is the externally distracted (vik§'ipta) thought? - The thought dispersed toward the five objects of desire [kii.magu~a], or the thought internally accompanied by insight, not by calm. 118

2186 (It results from this text that the thought associated with sleepiness [middha] is contracted [sarµk$ipta; vii, F 18].) The Vaibhii~ika answers: - But we have said (vii, F 18) that, if the thought associated with sleepiness is contracted, a defiled (and consequently distracted [vik$ipta]) thought, when it is associated with sleepiness, will at the same time be contracted and distracted. [Reply:] - Yes, you have made this comment, but it does not hold. In fact, one can only affirm that the defiled thought, when it is associated with sleepiness, is distracted. 119 The Vaibhii~ika answer: - But your thesis contradicts the Sastra! [Reply:] - It may. But it is better to contradict the Sastra than the Siitra. 120 {7 b}

This explanation does not take into account the specific meaning of the words; F 22-24

ACD.1.4.1.cb.

How does this explanation not take into account the specific meaning of the different words? Because it indicates the characteristic of the different thoughts: on the one hand: distracted (vik~ipta), sluggish (lfna), excited (uddhata), not calmed (avyupasiinta), non-concentrated (asamiihita), non-cultivated (abhiivita), non-liberated (avimukta); on the other hand: contracted (sarµk§ipta), thoroughly grasped (pragrhfta), etc., without noting their differences. 121 The Vaibhii~ika answers. - It is wrong that we do not indicate the specific meaning of the different words. The quality of "defiled" in distracted (vik$ipta) thoughts, etc., is the same; but we bring out the particular defects of these different defiled thoughts. Likewise, we bring out the particular qualities of the different wholesome thoughts, in which otherwise the wholesomeness is not differentiated. 122 We answer: - The meaning of the different words is not correctly established because you fail to dismiss the objection of the contradiction with the SUtra. 123 (The SUtra, in fact, says that the thought accompanied by torpor-sleepiness [styiinamiddha J is contracted [sarµk$ipta]. The thought connected with sleepiness, defiled through a connection with torpor, is contracted, and it cannot be wholesome, for torpor is part of the permeating factors of defilement [klesamahiibhumika].) And if, [as the Vaibhii~ika thinks], by the sluggish (/fna) 124 thought the SUtra understands the excited (uddhata) thought, it would not speak separately of the sluggish thought and of the excited thought. But it distinguishes them, for it says:

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When the thought is sluggish or fears becoming sluggish, this is not a favorable time to cultivate the limbs of enlightenment: pliancy (prasrabdhi); concentration (samiidhi); equanimity (upek~ii). When the thought is excited (uddhata) or fears becoming excited, this is not a favorable time to cultivate the limbs of enlightenment: investigation of factors (dharmavicaya); vigor (vfrya); joy (prfti). 125 Objection of the Vaibha~ika. - Is the cultivation of the limbs of enlightenment, in the case with which we are dealing here, thus partial? 126 (Must one think that at a certain moment one cultivates pliancy, concentration, equanimity; at a certain moment (one cultivates) investigation of factors, vigor, joy 127?). [Answer:] - No. By "cultivating", the text means not the fact of "actualizing" (sarµmukhfbhava), but the fact of "fixing one's mental application on", of "taking for one's cognitive object" (manasikara,:ia = iilambanfkara,:ia, iibhogakara,:ia). Reply of the Vaibha~ika. !28 - The thought in which slackness (kausfdya) dominates (adhikam) and in which restlessness (auddhatya) is reduced (nyagbhavena vartate) receives the name sluggish (lfna). -The thought in which restlessness dominates and in which slackness is reduced receives the name excited (uddhata). - These two thoughts are thus distinct and the Sutra can speak of them separately without contradicting my system. {8 a} But, taking into account the fact that these two vices, i.e., slackness and restlessness, coexist, exist simultaneously in a single mental bundle, we say that the thought that is sluggish (lfna) is excited (uddhata). 129 [Answer:] 130 - We do not pretend to challenge a text of intentional meaning; but such is not the intention of the Siitra, (namely, to designate as sluggish a thought in which slackness dominates ... ). ACD.1.4.t.d.

Refutation of the two explanations of ''.connected with attachment";

F24-25

As for the thesis presented above. (vii, F 17), that any thought "connected with attachment" (riigasarµyukta) is "with attachment" (sariiga), we ask what is the meaning of the expression rii.gasarµyukta? 1. If a thought is "connected with attachment" (riigasarµyukta), and therefore "with attachment" (sariiga), because the possession of attachment continues in the stream in which this thought is produced (riigapriiptyanubandhiit), then the thought of imperfect noble ones or those in training (sai~a), even when it is pure (aniisrava), will be called with attachment since attachment has not been completely expelled from the stream of those tn training (saik$asarµtii.ne rii.gasya sii.vase$atvat). 131

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If a thought is "connected with attachment", and [therefore] "with attachment", through the sole fact of being the cognitive object (alambana) of the "adhering attachment", 132 then the impure (sasrava) thought of perfected beings (arhat) will be "with attachment" since this thought can be the cognitive object of the attachment of others. 133 2.

If you do not accept that the thought of perfe,cted beings is taken as a cognitive object

through the attachment of-others, how can this thought be called impure? Woulq you say that it is impure, not because it would be the cognitive object of the attachment of others, but because it is the cognitive object of a "pervasive defilement" ,(samanyaklesa; v. 12, namely, of the ignorance [avidya] or delusion [moha]) of others? In this hypothesis, do not say that this thought is "with attachment" (sariiga); say rather that it is "with delusion" (samoha), since it is the cognitive object of the delusion of others. We say: - But none of these proposed explanations is valid. In fact, the cognition of another's thoughts (paracittajfiiina) does not concern the "possessions" that can occur in another's stream. Therefore, when I cognize another's thought as "with attachment", this thought of another is not "with attachment" because it is "connected with attachment" (riigasarriyukta) in the sense that [this thought] would be accompanied (sahita) by the possession of.attachment, in the sense that [this thought] would occur in a stream in which this possession has not been expelled. The cognition of another's thoughts does no longer cognize the attachment which would take another's thoughts for its cognitive object, the attachment which would be the cognitive object of another's thoughts. Thus, a thought is not termed "with attachment" (saraga) through the fact of a "connection with attachment" (ragasar{l,yoga), through the fact of being "connected with attachment" in the proposed twofold sense.

Thought with attachment and thought without attachment according to Vasubandhu; F 25-26

Aco.1.4.1.e.

Objection. 134

-

If this is the case, what ts ilie thought "with attachment" (saraga )?

Vasubandhu. - The intention of the Siitra must be determined. It is not the thought "connected with attachment" (riiga-sarµyukta 1 that is "with attachment" (sariiga), but the thought that is "associated with attachment" (riiga-sarriprayukta), the thought where attachment exists at present. The thought that is not associated with attachment is "without attachment" (vigata-riiga), even when this thought would be accompanied by the possession of attachment.

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Objection. - The expression "without attachment" cannot have this meaning; for another Siitra says that the thought which is "without attachment", "without hatred" (vigata-dve~a), "without delusion" (vigata-moha), does not fall back into the threefold existence. But if this thought is accompanied by the possession of attachment, etc., it would fall back. Vasubandhu. - By thought "without attachment" (vigatariiga citta), this other Siitra means "the thought that is not accompanied by the possession of raga" (vigatariigapriipti citta). Objection. - Have we not refuted your opinion? {8 b} We have said, in fact, (vii, F 18) that, if one calls "without attachment" a thought non-associated with attachment (rage,:ia asa"f!lprayuktam), i.e., a thought where attachment is not active at present, one should call "without attachment" any thought that is associated with another defilement. But one does not say of a thought that is associated with hatred that it is "without attachment". Vasubandhu. - There is no fault in saying that the thought non-associated with attachment is "without attachment". But the thought non-associated with attachment and associated with hatred is not considered as being "without attachment", but rather as being "with hatred" (sadve~a), distinguishing it through its specific characteristic that is being "associated with hatred". 135

ACD.1.4.2.Does the cognition of another's thoughts grasp the cognitive object of another's thought? F 26-27 [Question:] - Does the cognition of another's thoughts (paraci_ttajfiana) grasp the cognitive object of another's thought, 136 does it grasp another's thought insofar as it cognizes this [thought]? [Answer:] - No. When one cognizes another'·s thought, one does not see the cognitive object of this thought; one does not see this thought insofar as it cognizes: one only knows that it is defiled (kli~!a), etc.; one does not cognize the cognitive object, color, etc., on the grounds of which it is defiled. If it were otherwise, the cognition of another's thoughts would concern the visible form (riipa), etc., and would no longer be the cognition of another's thoughts; the cognition of another's thoughts would concern itself: for the person whose thought I cognize can, at the same time, cognize my own thought. ACD.t.4.3.

The characteristics of the cognition of another's thoughts;

F 27

The characteristics of the cognition of another's thoughts are determined: (1) it cognizes the specific characteristic of a real entity (dravya-svalak~a"(ta) and not the

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common characteristics of the conventionally existent (sarrivrtisat-samanyalak:;a,:za); (2) it cognizes the thought and thought-concomitants (cittacaitta)-and not material form (rupa)-of the present and not the past or the future, of others and not oneself, of the realms of desire and of fine-materiality, and not of immateriality; or else, moreover, (3) [it cognizes] the pure (anasrava) thought and thought-concomitants, (4) [it cognizes the thought and thought-concomitants] of the category to which it itself belongs (sabhaga): pure, it cognizes a pure thought and thought-concomitants; impure (sasrava), it cognizes an impure thought and thought-concomitants. ACD.I.4.4.

Compatibilities and incompatibilities of the cognition of another's thoughts; F 27 The cognition of another's thoughts is incompatible with (1) the path of insight (darsanamarga) and the unhindered path (anantaryamarga); (2) the concentration of emptiness (sunyatasamadhi) and the concentration of signlessness (iinimittasamadhi), as also with (3) the cognition of exhaustioµ (k:;ayajiiana) and the cognition of nonarising (anutpiidajiiiina). The other conditions are not excluded: cognition of another's thoughts is thus compatible with (i) the path of cultivation (bhavaniimiirga) (i.e., the paths of liberation [vimuktimiirga] and paths of advancement [vise:;amiirga]), (ii) the concentration of wishlessness (apra,:zihitasamiidhi), etc. {9 a} The exposition of the cognition of another's thoughts (paracittajfiiina) is completed.

Aco.1.s. (9-10) The cognition of exhaustion and the cognition of non-arising &

the nurnber of aspects or modes of activity; 137 F 27-28 12ab.

The others [i.e., the cognitions of exhaustion and of non-arising, both] have fourteen aspects or modes of activity by excluding "empty" and "nonself''. 138

The "others" are cognition of exhaustion (k:;ayajiiiina) and cognition of non-arising (anutpiidajiiiina). Both involve fourteen aspects or modes of activity (vii. 13a), by excluding the aspects or modes of activity sunya (empty) and aniitmaka (nonselt). In fact, these two cognitions, although they are "of the absolute truth" (piiramiirthika), 139 participate nevertheless in the "conventional" (sarrivrti; vi. 4); 140 they are thus foreign to the aspects or modes of activity of "empty" and "nonself'. When the practitioners leave the insight ( vipasyanii) in which the cognitions of the absolute truth (piiramiirthika) are realized, [then] through the power of these cognitions there follow (pr:;!hajiita) cognitions 141 which are of the "conventional or relative truth" (sal'J'l,vrti): "Birth is exhausted for me, the religious life (brahmacarya) is practiced, that

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which should be done is done, I do not see any later existence" (k~f1Jii. me jatif:t, u~itarµ brahmacaryam, krtarµ kara1Jfyam, nii.param asmlid bhavarµ prajlinlimi). 142 The two cognitions of exhaustion and of non-arising thus participate in the conventional (sarµvrti) (tayoJ:i sarµvrtibhajanam), not in and of themselves and by definition (na mukhyavrttyli), but through their equal outflow (ni~yandena). ACD.1.6.

Are there additional pure aspects or modes of activity outside of the sixteen aspects or modes of activity ?143 F 28-30 Are there pure (anasrava) aspects or modes of activity (liklira) outside of the sixteen aspects or modes of activity?

12cd.

[The masters of Ka§mir say that] there are no pure aspects outside of the sixteen. Others [i.e., the foreign masters], according to the Sastra, hold that there are [pure aspects outside of the sixteen]. 144

The masters of Kasmir say that there are no pure (amala) aspects or modes of activity outside of the sixteen. The foreign masters (bahya) maintain the opposite opinion. [For the opinion of the "other masters", see vii, F 1 l, line 1]. Because of the Miilaslistra: 145 Can one distinguish the factors (dharma) belonging to the realm of desire through a thought not included in the realms (apratisarµyukta, i.e., pure [anlisrava])? -They can be distinguished, namely, they can be distinguished as they are (yogavihitatas), as (1) impermanent [anitya], (2) unsatisfactory [duJ:ikha], (3) empty [sunya], (4) nonself [anatmaka], (5) cause [hetu], (6) origin [samudaya] {9 b}, (7) successive causation [prabhava], (8) condition [pratyaya]; (i) there is this characteristic [asty etat sthlinam], (ii) there is this cause [asty etad vastu]. Thus the aspects specified through the expressions (i) asty etat sthiinam, (ii) asty

etad vastu, should be considered as two pure aspects which are added to the eight aspects or modes of activity of unsatisfactoriness (duJ:ikha) and of the origin (samudaya). According to the masters of Kasmir: - The Slistra does not teach the existence of two additional aspects. One should understand " .. .it is suitable (asty ayarµ yogaM that a pure thought distinguishes these dharmas as impermanent ... ". The foreigu"·masters answer: -This interpretation is not admis~ible. For, if the Slistra would employ the words "there is this characteristic ... " (asty etat sthlinam ... ) without referring-to the pure aspects, but just through simple phraseology, it would also employ them in a parallel passage, namely, when it explains:

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Can one distinguish the factors (dharma) belonging to the realm of desire by a thought susceptible of being abandoned by insight into the truths? Yes, one can distinguish them, namely, one becomes attached, one hates, one becomes conceited, one is deluded, one distinguishes these dharmas erroneously as "self' [iitma], "mine" [iitmiya] (afflicted view of self [satkiiyadr~ti]), as eternal [sasvata], perishable [uccheda] (afflicted view of holding to an extreme [antagrahadr~ti]), as non-cause [ahetu], non-action [akriya], nonexistents [apavada] (false view [mithyadr~fi]), as supreme [agrata], excellent [sre~tha], distinguished [visi~fa], highest [paramata] (esteeming of bad views [dr~fipariimarsa]), as purification [suddhi], liberation [mukti], release [nairyii~ika] (overesteeming of morality and certain types of spiritual practices [sflavratapariimaria]), with desire [kank~ii], dis· agreement [vimati], doubt (vicikitsii). 146 This text should have the expressions "there is this characteristic ... " (asty etat sthiinam .. .), if t~ey signify solely" .. .it is suitable" (asty ayaf!Z yoga!J) in the sense

that it is inevitable that a thought susceptible of being abandoned by insight into the truths considers the factors as "mine", as "self' .... Aco.2.

How many real entities constitute the sixteen aspects or modes of activity ?147 F 30-31 How many real entities (dravya) constitute the sixteen aspects or modes of activity (iikiira)? {10 a}

13a.

The aspects or modes of activity constitute sixteen real entities. 148

Certain masters say that the aspects or modes of activity-sixteen from the point of view of name-are only seven from the point of view of real entities (dravyatas). The four aspects or modes of activity of the truth of unsatisfactoriness are, from the point of view of real ~ntiti~s, distinct from one another. The aspects or modes of activity of the other truths, under their fourfold name, constitute only one real entity for each truth: cause (hetu), origin (samudaya), successive causation (prabhava), condition (pratyaya) are synonyms and are only one aspect; likewise, Sakra, Indra, Puraxµdara are different names for one and the same person. The practitioners (yoginas) will contemplate, separately, the four aspects or modes of activity of the truth of unsatisfactoriness, and any one (ekaikam) of the aspects or modes of activity of cause (hetu), etc., for the other three truths. 149 But the Vaibhii~ikas maintain [eva'!l tu va~ayanti] that the sixteen exist from the point of view of real entities, [for they should be contemplated one by one]. 150

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Four exegeses of the sixteen aspects or modes of activity; 151 F 31-39 152 ACD.3.I. First exegesis; F 31-32 153 ACD.3.1.1. The truth of unsatisfactoriness; F 31 ACD.3.

For the truth of unsatisfactoriness (duf:ikhasatya): Impermanent (anitya), because of arising in dependence on conditions (pratyayiidhfnatviU = pratyayapratibaddhajanmatvat). 154 2. Unsatisfactory (duf:ikha), because of being harmful in nature (pf