Three,
acquired
by men and women, can be found in a male or
128 female body.
128 female body.
Abhidharmakosabhasyam-Vol-3-Vasubandhu-Poussin-Pruden-1991-PDF-Search-Engine
By considering the twofold characteristics of the body, sensation, the mind, and the dharmas.
By considering the unique characteristics (svalaksana) and the 100
general characteristics (sdmdnyalaksana) of the body, sensation, the mind, and the dharmas.
"The unique characteristics" means its self nature (svabhdvd).
"The general characteristics" signifies the fact that "All conditioned things are impermanent; all impure dharmas are suffering; and that all the dharmas are empty (sunya) and not-self (andtmaka). "
What is the unique nature of the body? The primary elements and physical matter derived from these primary elements (i. 12,
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ii. 65).
"Dharmas" means the dharmas which are neither the body,
nor sensation, nor the mind. (Vibhdsd, TD 27, p. 937al8).
According to the School, foundation of mindfulness of the body {kdyasmrtyupasthana) is realized when, being absorbed (samdh- ita), one sees the atoms and the succesive moments {ksana) of the body.
***
What is the nature of the foundations of mindfulness?
Foundation of mindfulness is threefold: foundation of mind- fulness in and of itself (svabhdva), foundation of mindfulness through connection, and foundation of mindfulness in the quality of being an object.
Foundation of mindfulness in and of itself is
1 15a. Prajna-
What is prajna?
15a. Proceeding from hearing, etc.
Prajna proceeds from hearing, from reflection, and from meditation. The foundations of mindfulness are likewise threefold, proceeding from hearing, reflection, and meditation.
15b. The others, through connection and as object.
The other dharmas which are not prajria, are, when they are dharmas coexistent with prajna- foundations of mindfulness
? through connection; when they are the object of prajnd and of the dharmas coexistent with prajnd [in other words, when they are the object of the foundation of mindfulness in and of itself and of the foundation of mindfulness through connection], they are a foundation of mindfulness as object.
***
How do we know that the foundation of mindfulness in and of itself is prajnd?
Because it is said in the Sutra, "His attention is set having the body for its object" {kdye [var. kdme] kdydnupasyand smrtyupastha-
102 nam).
What is anupasyand? It is prajnd. In fact, through prajna- one m
who is endowed with prajnd becomes an anupasya. Therefore
the Sutra further says, "He dwells in attention to the body, the
internal body" {madhydtmam kdye kdydnupasyi viharati). The
word kdydnupasyin is explained as follows: one who possesses 104
***
What is prajnd?
The Blessed One said that it is the foundation of mindfulness.
[Why give the name of foundation of mindfulness to prajnd? ]
The Vaibhasikas say: By reason of the preponderant role of
anupaiya or darsana is called an anupasyin; and one who is an anupasyin with respect to the body is called a kdydnupasyin.
attention, [which presents the object to prajnd]; as a wedge (ktla) 105
contributes to the splitting of wood; it is due to the force of 106
mindfulness that prajnd is active with respect to the object.
But the best explanation is the following: Mindfulness is
101
applied (upatisphate) by it; thus the prajnd is a foundation of
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mindfulness (smrtyupasthdna = smrter upasthdnam); in fact, as the object is seen by the prajnd, so too it is expressed, that is to say, grasped by the attention. Therefore the Blessed One said, "He dwells having an exact notion of the body with respect to the body {kaye kdydnupasytviharati): his attention is set and fixed having the body for its object" (Samyutta, v. 294). And the Blessed One said, "He dwells with his attention fixed having his body for its object; his attention is applied, unexhausted" (see Samyutta, v. 331).
***
Objection: Nevertheless the Sutra says, "Oh monks, how is the origin, how is the disappearance of the foundations of mindful- ness? Through the origin of food, there is the origin of the body; through the disappearance of food, there is the disappearance of the body; through the origin of contact, there is the origin of sensation . . . ; through the origin of ndmarupa . . . ; through the origin of manasikdra. . . " (Samyukta, TD 2, p. 171a27). Therefore foundation of mindfulness is the body, etc.
Answer: In this Sutra we are not dealing with a foundation of mindfulness in and of itself, but a foundation of mindfulness in the quality of being an object: the attention is applied to it, and therefore it is a foundation of mindfulness. The name differs according to the object.
*##
Each foundation of mindfulness is threefold accordingly as it is considered as oneself, as another, or as oneself and another. [The ascetic has in view his own body, the body of another . . . ]
15b-c. The order is that of their production.
? Why are they produced in this order? According to the Vaibhasikas, because one first sees that which is the coarsest. Or rather: the body (1) is the support of sensual attachment which has its origin in the desire for sensation (2); this desire takes place because (3) the mind is not calmed; and the mind is not calmed because (4) the defilements are not abandoned.
108 15c-d. Four, oppositions to errors.
The foundations of mindfulness are taught in this order as oppositions to the four errors, belief in purity, happiness, permanence, and self (v. 9). They are therefore four, no more and no less.
Of the four foundations of mindfulness, three have an unmixed object; the fourth is of two types: when it bears only on the dharmasy its object is not mixed; when it bears on two, or three, or four things at one and the same time, its object is mixed [or universal, samasta\
***
Having thus cultivated the foundations of mindfulness having the body, etc. , for their objects
16. Placed in the foundation of mindfulness having the
dharmas as its universal object, he sees that the dharmas 109
are impermanent, suffering, empty, and not-self.
Placed in the foundation of mindfulness having the dharmas as its mixed object, placing together the body, sensation, etc. , he sees them under the fourfold aspect of Impermanence, suffering, empty, and not-self.
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***
110 17a. From this there arises the Heat.
From this cultivation of the foundation of mindfulness having
111
the dharmas as its object, there finally
called Usmagata ("Heat attained"), because it is similar to heat (usma), being the first indication or the anticipation of the Noble Path, a fire which burns the fuel which are the defilements.
17b. Which has the Four Truths for its object.
Since it is prolonged for a certain period of time, Usmagata, the Heat, has the Four Truths for its object.
17c. Which has sixteen aspects.
The seeing of suffering as suffering, impermanent, empty, and not-self; seeing arising or origin as arising, appearance, cause, and condition; seeing extinction as extinction, calm, excellent, and definitive salvation; and the seeing of the Path as path, truth, obtaining, and definitive release. We shall define these different aspects later (see vii. 13).
***
17c-d. From Heat, the Summits.
The Heat develops, weak, medium, and strong; there finally arises the Summits (murdhan).
17d. Which are similar to it.
arises a root of good
? Like Heat, the Summits have the Four Truths for their object and include the sixteen aspects: they receive another name by reason of their excellence.
They are called Summits (or "Heads"), because they are the
most elevated or the head of the unfixed roots of good, that is,
those from which one can fall away; or one can fall away from the
Summits; or one goes beyond them by penetrating into a Patience
112 (ksanti).
113
It is through the foundation of mindfulness that has the dharmas for its object that Heat and the Summits imprint. What does "imprint" mean? This refers to the first application of the
114
115 18b. They grow through the others also.
Heat and the Summits grow by means of the four foundations of mindfulness together. The progressing ascetic does not manifest the previously acquired roots of good, because he does not esteem them very much.
***
The Summits have grown by passing through weak, medium, and strong states:
116
Patience {ksanti) is so-called because in this stage, the Truths please (ksamate) extremely much. In the Heat they please weakly,
18a. It is through dharma that these two imprint.
different aspects of the Truths.
18c. From that, Patience.
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and in the Summits, medium,--as one sees from the fact that one cannot fall away from Patience, but can from the first two stages.
Patience is threefold, weak, medium, strong:
18c. Two are as above.
Weak and medium Patience {Divya, 271) are like the Heads, in that they imprint first, like the Heads, by the foundation of mindfulness having the dharmas as its object. But they differ from the Heads in respect to their increase.
18d. Three grow totally through the dharmas.
Weak, medium, strong, they grow only through the foundation
of mindfulness which has the dharmas for its object; not by the 117
other foundations of mindfulness.
19a-b. Strong, it has the suffering of Kamadhatu for its object.
Strong Patience, contiguous with the highest dharmas, has only the suffering of Kamadhatu for its object.
A similar restriction is not formulated concerning the
preceding stages; thus they have the suffering, arising, etc. , of the
118 three spheres for their objects.
Medium Patience lasts from the moment when the ascetic ceases to consider the sixteenth aspect [=definitive release] bearing on the two higher spheres, but continues to successively eliminate the higher aspects and spheres, until the moment when, in two moments of thought, he is impressed with only two aspects [=Impermanence and suffering] of the suffering of Kamadhatu.
Strong Patience exists when the ascetic considers, in a single
? thought, only one aspect [Impermanence] applied to the sufferings of Kamadhatu. Such is the explanation of the Vaibhasi- kas.
19b. It is of a moment.
It is momentary; it does not form a series.
19c. So too, the Supreme Dharmas.
These, exactly like strong Patience, bear on the suffering of Kamadhatu and are momentary.
They are termed Supreme Worldly Dharmas (laukika agrad-
harmas): because they are worldly, being impure; because they are
supreme dharmas; and because they are supreme among the
worldly dharmas. They are Supreme Worldly Dharmas because, in
the absence of any similar cause (sabhagahetu), by their own 119
power, they manifest the Path of Seeing the Truths.
***
The four roots of good, Heat, etc. , are by their nature foundations of mindfulness; they are thus prajna. However
120 19c. All include the five skandhas.
Considering the root of good, Heat, etc. , with their attendants, they include the five skandhas.
121 19d. With the exclusion of the possessions.
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The possessions (prdptis),--that is to say, the prdptis of Heat, etc. ,--are not included within Heat, etc. , for it is inadmissible for Aryans to manifest Heat, etc. , anew, which would be the case if they were to manifest its prdptis.
***
i. When the Heat begins and when it has three Truths for its object, a foundation of mindfulness that has the dharmas for its object is present; the four foundations of mindfulness of the future, are possessed [One of the aspects is presently seen; four of the future are possessed]. When it has the Truth of Extinction for its object, the same foundation of mindfulness which has the dharma for its object which is present is also the only one which is possessed in the future. The aspects, in all cases, are those of the Truth presently considered [One does not acquire, in the future, the aspects of the Truths which are not present].
In the period of increase, when the Heat has the three Truths
for its object, any of the foundations of mindfulness may be
present; the four of the future are possessed. When it has the
Truth of Extinction for its object, the fourth foundation of
mindfulness is present; four of the future are possessed. All the
aspects of the future are possessed, because the gotras have been 122
acquired.
ii. In the Summits, having for their object the Four Truths at their beginning, and having for their object extinction in the period of growth, the last foundation of mindfulness is present; four of the future are possessed; all the aspects of the future are possessed. Having for its object the three other Truths in the period of increase, any of the foundations of mindfulness are present; four of the future are possessed; and so too all of the aspects.
iii. In Patience, in the beginning and in the period of increase whichever of the Truths is considered, the last foundation of
? mindfulness is present; four of the future are possessed; and so too all of the aspects.
iv. In the Supreme Worldly Dharmas, the last foundation of mindfulness is present; four of the future are possessed--those which are not destined to arise; four aspects only, those of the Truth of Suffering--for the aspects of the other Truths do not belong to the Supreme Worldly Dharmas; for the Supreme
123
Worldly Dharmas are similar to the Path of Seeing, in which
one acquires only in the future the four aspects of the Truth that one considers under one aspect.
124 20a-b. This is the fourfold nirvedhabhdgiya.
These four--Heat, Summits, Patience, and the Supreme Worldly Dharmas-are the roots of good called nirvedhabhdgiyas ("parts pertaining to the Path").
The first two, being non-fixed since one can fall away from them, are weak nirvedhabhdgiyas; the Patiences are medium nirvedhabhdgiyas; and the Supreme Worldly Dharmas are strong nirvedhabhdgiyas.
What does nirvedhabhdgiya mean? 1. Nirvedha signifies
niscita vedha ("definitely known"), the Noble Path. Through it
doubt is abandoned: it is thus niscita ("definitive"), and the Truths 125
are distinguished (vedha): "This is suffering. . . , this is the Path"; 2. the Path of Seeing is one part (bhdga) of the Path; thus nirvedhabhdga.
The dharmas useful to one part of the Path are nirvedhabhdg- iya (with the suffix chan) because they lead to it.
All these four nirvedhabhdgiyas
20b. Arise from absorption.
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Not from hearing or reflection.
20c-d. Their sphere is andgamya, the intermediate state, and the Dhyanas.
Their sphere are andgamya (viii. 22c), dhydndntara (viii. 22d), and the Four Dhyanas: one can obtain them only in these six states of absorption. They do not exist above, in the Arupyas, because
126
they constitute the attendants of the Path of Seeing. They do not
exist in the Arupyas, because they bear on Kamadhatu, for the ascetic should first of all perfectly know and abandon Kamadhatu as suffering and origin.
The retribution [of the nirvedhabhdgtyas] consists of the five skandhas of Rupadhatu. They are actions of the completing class, and not of the projecting class (iv. 95a-b), for they hate existence.
20d. Or rather, two are also of the lower sphere.
The expression "or rather" indicates another opinion. According to the Bhadanta Ghosaka, the first two nirvedhabhdg- tyas are of seven spheres, with the addition of Kamadhatu.
All four
127 21a. Belong to the beings of Kamadhatu.
Three can be produced only by human beings of the three Dvlpas. Once produced, they can be manifested among the gods. The fourth can be produced by the gods.
Three, acquired by men and women, can be found in a male or
128 female body.
21a-b. Women obtain the Supreme Worldly Dharmas
? destined to be found in female and male bodies.
Acquired by a female, the Supreme Worldly Dharmas will be found in a female body [=their present body] and in a male body [=the body that the female will necessarily produce in a new existence]; acquired by a male, it will only be found in a male body,--for there is, from the fact of the Supreme Worldly Dharmas, destruction {apratisamkhydnirodha, ii. 55d) of the quality of female.
How are the nirvedhabhdgiyas lost?
129 21c-d. The Aryan loses them by losing the sphere.
When the Aryan loses the sphere in which he has obtained the nirvedhabhdgiyas, he loses the nirvedhabhdgiyas. He does not lose them in any other way, through death or through falling. One sphere is lost by passing into another sphere, [and not through detachment from the said sphere].
130 2Id. The non-Aryan, through death.
The Prthagjana, whether or not he has passed to another sphere, loses them by abandoning the nikdyasabhdga.
22a. He also loses the first two through falling away.
The Prthagjana loses the first two through death and through falling away. The Aryan does not fall from out of the first two, and the Prthagjana does not fall from out of the last two.
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22b. When they belong to the fundamental Dhyanas, the
131 Seeing of the Truths arises from this seeing.
He who has produced the nirvedhabhagiyas by cultivating the fundamental Dhyanas, shall certainly see the Truths in this very same life, because his disgust with existence is very strong.
22c. Lost, they are acquired anew.
When the nirvedhabhagiyas have been lost and are acquired
anew, one acquires them afresh, like the Pratimoksa discipline
(iv. 38); one does not acquired the nirvedhabhagiyas previously
132
abandoned.
they are not obtained through detachment; and because they are realized through effort, they are not regained once they are lost.
If the ascetic meets a master possessing knowledge resulting
133
from resolution {pranidhijndna, vii. 37),
nirvedhabhagiyas beginning from the one which, having been acquired, had been lost. If he does not meet him, he should produce the nirvedhabhagiyas from the beginning.
***
We have seen that the Aryan discards the nirvedhabhagiyas, whereas the Prthagjana loses them through falling. One distin- guished loss {vihdni) and loss through falling {parihani): these are two types of loss, hdni. What do they consist of?
134 22d. The two losses are non-possession.
Loss through falling necessarily results from the defilements; but not unqualified loss {vihdni), which can result from a quality,
Because they have not been habitually cultivated,
he produced the
? for example, the loss of the quality of Prthagjana at the production
135 of the Path, etc.
***
Even though he may lose it through falling, whoever obtains Heat is destined to attain Nirvana.
But what is the distinction between Heat and the moksabhdg- tyas (iv. l25c-d, vi. 24, vii. 30)?
Whoever plants a root of good which should end in Nirvana (nirvdnabhdgiya) will obtain Nirvana. If there is no obstacle, Heat is quite close to the Seeing of the Truths.
23a. He who has attained the Summits does not cut off the roots.
Even though he may lose them by falling, he who has obtained the Summits does not cut off the roots of good (iv. 79); but he can go to the painful realms of rebirth and commit mortal transgres- sions (iv. 96).
23b. He who obtains the Patience does not go to the painful realms of rebirth.
He who loses the Patience through simple loss, vihdni, does not go to the painful realms of rebirth, because he is removed from the actions and the defilements which lead to them.
When one obtains Patience, and enters into the conditions not
136
to be produced,
rebirths, bodily forms, existences and defilements that no longer arise for him: the painful realms of rebirth, the womb of an egg, or moisture; rebirth among the Asamjfiisattvas, the Uttarakurus, or
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there are certain realms of rebirth, wombs,
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137
the Mahabrahmas:
androgynous bodies; the eighth, ninth rebirth, etc. ; and those defilements which are abandoned by the Seeing of the Truths (Vibhasa, TD 27, p. 165b6).
The abandoning is in relation to the degree of the Patience: through weak Patience, the painful realms of rebirth enter into the condition of not arising;. . . through strong Patience, all of the bad
139 dharmas mentioned above.
***
bodies of the two types of eunuchs, and 138
The nirvedhabhagiyas are of three types by reason of the 140
distinction of the three gotras or families. The ascetic belongs to the family of the Sravakas, Pratyekabuddhas or Buddhas; and Heat, the Summits, etc. , are of the family of the ascetic who cultivates them.
23c-d. One can attain two nirvedhabhagiyas of the Sravaka family, and become a Buddha.
It is possible for a person who belongs to the Sravaka family to attain in this family the Heat and the Summits, and to become a Buddha. But once Patience is acquired, this is no longer possible (Vibhasa, TD 27, p. 352al4), because the future painful rebirths are destroyed by the possession of the Patience. Now the Bodhisattvas, with the intention of being useful to their fellow
141
creatures, go to the painful realms of rebirth. explanation of the Vaibhasikas.
Such is the
We say however that a person of the Sravaka family, once he acquires Patience, cannot become a Buddha, because the Sravaka family, once penetrated and confirmed by the Patience, can no longer be modified.
? 23d. One can attain three, and become the other.
"The other" in relation to the Buddha, is the Pratyekabuddha.
A person of the Sravaka family can attain for a second time from
this family the first three nirvedhabhdgtyas and become a 143
The nirvadhabhdgiyas of the Buddha family and of the Pratyekabuddha family are not susceptible of being attained a second time.
24a-b. The Master and the Rhinoceros go as far as Bodhi in
144 one sitting, by relying on the last Dhyana.
"The Master" is the Buddha. "The Rhinoceros" is one who resembles a rhinoceros, that is, the Pratyekabuddha. Both abide in the Fourth Dhyana because this Dhyana is an absorption free from
145
all agitation and sharpness. "In one sitting", without rising from
146 it, they go from the nirvedhabhdgtyas to the arising of Bodhi.
We shall see later (iv. 67) that Bodhi is the knowledge of extinction {ksayajndna) and the knowledge of non-arising (anutpddajndna).
According to others (Vibhdsd, TD 27, p. 352al7), the sitting begins with the visualization of loathsome things. For the Abhidharmikas who admit the existence of Pratyekabuddhas
147
different from those likened to a rhinoceros, nothing prevents
148 these other Pratyekabuddhas from changing their family.
***
Does the preparation for the nirvedhabhdgtyas and the production of the nirvedhabhdgtyas take place in the same existence?
Pratyekabuddha.
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This is not possible. Of necessity, one must produce
149 24c. First, the moksabhdgiyas.
Of them all
24d. The most rapid obtains deliverance in three existen-
150 ces.
The planting of the seed, the growth of the plant, and the
production of the fruit: three different stages. In this same way, in
151
Religion, the series gradually enters, matures, and is delivered:
first existence, to plant the so-called moksabhdgiya roots of good; second, to produce the nirvedhabhdgiyas; and third, to produce the
152 Path.
**#
The School admits (Vibhdsd, TD 27, p. 35al2) that the moksabhdgiyas
153 25a. Arise from hearing and reflection.
But not from absorption or meditation. How many types of actions can be moksabhdgiya?
25a. The three actions.
But primarily mental action. Bodily action and vocal action are also moksabhdgiya when they are embraced by the resolution (pranidhdna) for deliverance; this resolution is a type of volition {cetand, ii. 24): by giving alms, a bodily action, by obliging oneself
? to observe a rule, a vocal action, or by studying a stanza of four
154
pddas, one projects a moksabhdgtya, when the force of the desire
155 for deliverance comes to qualify these actions.
25b. Projected among humans.
Only persons of the three Dvlpas project or plant the moksabhdgiyas. In fact, disgust, or intelligence (prajna), or disgust and intelligence are absent among the gods, among beings in hell,
156 and among the inhabitants of Uttarakuru.
**#
We have only incidentally treated of the moksabhdgiyas; but we have to explain the progressive order of the comprehension of the Truths {satydbhisamaya) and we have followed this order to the Supreme Worldly Dharmas. We must now teach the rest.
25c-d. Frorp out of the Supreme Worldly Dharmas there
proceeds one Patience, a Patience having the dharmas for 157
Exactly one Patience having Dharma Knowledge for its aspect
1
(dharmajndnaksdnti) TM immediately follows the Supreme Worldly
Dharmas. What is its object?
159 26a. Bearing on the suffering of Kamadhatu.
Its object is the suffering of Kamadhatu. Therefore it is called
its object, which is pure.
Duhkhe Dharmajndnaksdnti, the Patience that has the Dharma 160
Knowledge of Suffering for its object.
In order to indicate that it is pure, it is qualified by its
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outflowing result (nisyanda, ii. 26c-d) which is a Dharma Knowl-
161
edge {dharmajndna) .
therefore signifies: a ksdnti or Patience which produces a dharmajndna (Dharma Knowledge), which has for its intention and result a Dharma Knowledge. In the same way that a tree which bears flowers or fruit is called a puspavrksa or a phalavrksa.
This Patience is the entry into niyama, for it is the entry into
the certitude (niyama) of the acquisition of absolute good or
samyaktva. What is samyaktva? The Sutra says that it is Nirva-
162
samyaktva is called niydma, and also niyama. *
na.
Niyama or absolute determination with regard to the m 16
The expression dharmajnanaksdnti
Entering into this absolute determination of the acquisition of samyaktva is the arriving, the taking possession of (prdpti). Once this possession arises, the ascetic is an Aryan.
It is in a future state, that is, in its arising state, that this
165
Patience brings about the cessation of the quality of Prthagjana; for it is admitted that in a future state it possesses this efficacy, which does not belong to any other dharma; in the same way that a future lamp destroys darkness, and in the same way that a future arising laksana (ii. 45c-d) causes arising.
166
bring about the cessation of the quality of Prthagjana.
An inadmissible opinion, since these dharmas are Prthagjana dharmas.
This objection does not hold, for these dharmas are in contradiction to the quality of Prthagjana: this is as if someone climbed onto the shoulders of his enemy and killed him.
167
According to others,
the Supreme Worldly Dharmas, which take the place of the Irresistible Path (dnantaryamdrga), and by the Patience which takes the place of the Path of Deliverance (vimuktimdrga, vi. 28a-b). By the first, the quality of Prthagjana is in the process of being abandoned (prahtyate)9 and by the second, it is abandoned
According to other masters,
the Supreme Worldly Dharmas
the quality of Prthagjana ceases both by
? iprahma).
26a-b. From this, a Dharma Knowledge having the same object.
Immediately after the Patience that has the Dharma Knowl- edge of Suffering for its object there arises a Dharma Knowledge having for its object the suffering of Kamadhatu. It is called the Dharma Knowledge of Suffering.
The qualification of "pure" applied to the first Patience holds for all of the following Patiences. The knowledge in question is therefore pure.
***
In this same way there arises one Patience that has the Dharma Knowledge for its object and a Dharma Knowledge relating to the suffering of Kamadhatu.
26b-c. In the same way, relating to the rest of suffering, one consecutive Patience and a Knowledge.
Immediately following the Dharma Knowledge of Suffering, there arises one Patience of Consecutive Knowledge, having a composite object, bearing on the Suffering of Rupadhatu and Arupyadhatu. It is called duhkhe'nvayajnanaksanti (the Patience which consists of Consecutive Knowledge of Suffering). From this Patience there arises a consecutive Knowledge which receives the name of Consecutive Knowledge of Suffering.
Dharma Knowledge, or Knowledge of the Dharmas (dharmaj- nana) is so-called because it is the first knowledge which the ascetic obtains, since the origin of time, on the nature of the dharmas, suffering, etc. Consecutive Knowledge (anvayajndna) is so-called
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because it has the Dharma Knowledge for its cause (tadanvaya = taddhetuka), and because it knows the Truth in question as does Dharma Knowledge.
***
In the same way that, relating to the Truth of Suffering, four dharmas have arisen, two Patiences and two Knowledges,
26d. In that same way, relating to the three other Truths.
When, immediately after the Consecutive Knowledge of Suffering, there has arise a Patience of Dharma Knowledge bearing on origin in Kamadhatu, from this Patience there arises a Dharma Knowledge of Origin; in the same way, by the immediate succession of arising, there arises a Patience of Consecutive Knowledge, bearing on the rest of origin, and a Consecutive Knowledge of Origin. There arises one Patience of Dharma Knowledge, bearing on the extinction of suffering in Kamadhatu, and the Dharma Knowledge of Extinction. There then arises one Patience of Consecutive Knowledge, bearing on the rest of extinction, and the Consecutive Knowledge of Extinction.
There then arises one Patience of Dharma Knowledge bearing on the path which is opposed to the suffering of Kamadhatu, and the Dharma Knowledge of the Path. There then arises one Patience of Consecutive Knowledge bearing on the rest of the Path, and the Consecutive Knowledge of the Path.
27a-b. In this way, the comprehension of the Truths
168 consists of sixteen mental states.
In this order, the comprehension of the Truths (satyabhisa- maya) is made up of sixteen mental states.
? the comprehension of the Truths is single, "unique. " One should examine what is their point of view. For it is without making any distinctions that we have spoken of this comprehension [by saying that it is made up of
171 sixteen mental states]. If one were to distinguish,
27b. It is threefold: insight, application, and result.
Insight comprehension {darsandbhisamaya) is the comprehen- sion of the Truths by one pure prajna.
Application comprehension (alambandbhisamaya) is the comprehension of the Truths by this pfajnd and also by the
112 dharmas associated with this prajna.
Resultant comprehension (kdrydbhisamayd) is the comprehen-
sion of the Truths by this prajndy by the dharmas which are
associated with it, and also by the dharmas not associated with it
but which accompany it, for example, morality, the arising laksana 173
When the ascetic sees suffering, the three comprehensions take
174
place relative to suffering; the third comprehension takes place
relative to the other Truths, for origin is abandoned, extinction is
175 experienced, and the path cultivated.
Stated in this way, if the partisan of a single, unique compre- hension intends to speak of comprehension which consists of the seeing of the Truths, his thesis is inadmissible, by reason of the varity of the aspects (viLlOc): one does not see origin, etc. , under the aspects of suffering.
But, he would say, one sees all the Truths under the aspect of non-self.
If this were the case, then one would not see the Truths under the aspects of suffering, etc. ; and this hypothesis contradicts the Sutra which says, "The Sravaka, when he judges suffering as suffering, or origin as origin, or extinction as extinction, or path as
, According to other schools,
(ii. 45c), etc.
170
169
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path, there is then for him discernment of the dharmas associated 176
[But, would he not say that this declaration of the Sutra refers to the preparatory period, before comprehension?
This is inadmissible, for there is no pure judgment in this period. ]
But, he would say, does this declaration refer to the Path of Meditation, to the period during which one meditates on, and cultivates the Truths already seen?
This is inadmissible, for one cultivates the Truths in the same manner in which one has seen them.
If the partisans of a single, unique comprehension pretend that this comprehension is unique because the ascetic who sees one Truth obtains mastery with respect to the others, this is to say that, through the seeing of the Truth of Suffering, the ascetic obtains the capacity of experiencing the seeing of the other Truths without any new preparatory exercise,--and this we approve. Nevertheless, one should examine whether there is produced, or not, in the
177 interval, a departing from the comprehension.
But if the partisans of a single comprehension affirm the unity of comprehension because suffering is perfectly known, origin is abandoned, extinction realized, and the path cultivated, then this we approve, for we have said that when one Truth is seen, there is
178 resultant comprehension with regard to the three others.
Objection: If you approve this opinion, you contradict the Sutra
which teaches gradual (kramena) comprehension. It is with
reference to insight comprehension that the Sutra teaches the
gradual comprehension of the Truths, "Oh householder, compre-
with these pure judgments . . ,"
hension is not unique, but gradual (anupurva). . . " and the rest; in 179
all there are three Sutras accompanied by examples.
180
But, one would say, the Sutra says that "one who is free from
perplexity and doubt with regard to suffering is also free from perplexity and doubt with regard to the Buddha/' Therefore
? 181
This objection does not hold: for this Sutra means to say that when suffering is understood, the perplexity and the doubt relative to the Buddha does not become active and will necessarily be abandoned.
***
We have seen that comprehension consists of sixteen mental states.
By considering the unique characteristics (svalaksana) and the 100
general characteristics (sdmdnyalaksana) of the body, sensation, the mind, and the dharmas.
"The unique characteristics" means its self nature (svabhdvd).
"The general characteristics" signifies the fact that "All conditioned things are impermanent; all impure dharmas are suffering; and that all the dharmas are empty (sunya) and not-self (andtmaka). "
What is the unique nature of the body? The primary elements and physical matter derived from these primary elements (i. 12,
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ii. 65).
"Dharmas" means the dharmas which are neither the body,
nor sensation, nor the mind. (Vibhdsd, TD 27, p. 937al8).
According to the School, foundation of mindfulness of the body {kdyasmrtyupasthana) is realized when, being absorbed (samdh- ita), one sees the atoms and the succesive moments {ksana) of the body.
***
What is the nature of the foundations of mindfulness?
Foundation of mindfulness is threefold: foundation of mind- fulness in and of itself (svabhdva), foundation of mindfulness through connection, and foundation of mindfulness in the quality of being an object.
Foundation of mindfulness in and of itself is
1 15a. Prajna-
What is prajna?
15a. Proceeding from hearing, etc.
Prajna proceeds from hearing, from reflection, and from meditation. The foundations of mindfulness are likewise threefold, proceeding from hearing, reflection, and meditation.
15b. The others, through connection and as object.
The other dharmas which are not prajria, are, when they are dharmas coexistent with prajna- foundations of mindfulness
? through connection; when they are the object of prajnd and of the dharmas coexistent with prajnd [in other words, when they are the object of the foundation of mindfulness in and of itself and of the foundation of mindfulness through connection], they are a foundation of mindfulness as object.
***
How do we know that the foundation of mindfulness in and of itself is prajnd?
Because it is said in the Sutra, "His attention is set having the body for its object" {kdye [var. kdme] kdydnupasyand smrtyupastha-
102 nam).
What is anupasyand? It is prajnd. In fact, through prajna- one m
who is endowed with prajnd becomes an anupasya. Therefore
the Sutra further says, "He dwells in attention to the body, the
internal body" {madhydtmam kdye kdydnupasyi viharati). The
word kdydnupasyin is explained as follows: one who possesses 104
***
What is prajnd?
The Blessed One said that it is the foundation of mindfulness.
[Why give the name of foundation of mindfulness to prajnd? ]
The Vaibhasikas say: By reason of the preponderant role of
anupaiya or darsana is called an anupasyin; and one who is an anupasyin with respect to the body is called a kdydnupasyin.
attention, [which presents the object to prajnd]; as a wedge (ktla) 105
contributes to the splitting of wood; it is due to the force of 106
mindfulness that prajnd is active with respect to the object.
But the best explanation is the following: Mindfulness is
101
applied (upatisphate) by it; thus the prajnd is a foundation of
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mindfulness (smrtyupasthdna = smrter upasthdnam); in fact, as the object is seen by the prajnd, so too it is expressed, that is to say, grasped by the attention. Therefore the Blessed One said, "He dwells having an exact notion of the body with respect to the body {kaye kdydnupasytviharati): his attention is set and fixed having the body for its object" (Samyutta, v. 294). And the Blessed One said, "He dwells with his attention fixed having his body for its object; his attention is applied, unexhausted" (see Samyutta, v. 331).
***
Objection: Nevertheless the Sutra says, "Oh monks, how is the origin, how is the disappearance of the foundations of mindful- ness? Through the origin of food, there is the origin of the body; through the disappearance of food, there is the disappearance of the body; through the origin of contact, there is the origin of sensation . . . ; through the origin of ndmarupa . . . ; through the origin of manasikdra. . . " (Samyukta, TD 2, p. 171a27). Therefore foundation of mindfulness is the body, etc.
Answer: In this Sutra we are not dealing with a foundation of mindfulness in and of itself, but a foundation of mindfulness in the quality of being an object: the attention is applied to it, and therefore it is a foundation of mindfulness. The name differs according to the object.
*##
Each foundation of mindfulness is threefold accordingly as it is considered as oneself, as another, or as oneself and another. [The ascetic has in view his own body, the body of another . . . ]
15b-c. The order is that of their production.
? Why are they produced in this order? According to the Vaibhasikas, because one first sees that which is the coarsest. Or rather: the body (1) is the support of sensual attachment which has its origin in the desire for sensation (2); this desire takes place because (3) the mind is not calmed; and the mind is not calmed because (4) the defilements are not abandoned.
108 15c-d. Four, oppositions to errors.
The foundations of mindfulness are taught in this order as oppositions to the four errors, belief in purity, happiness, permanence, and self (v. 9). They are therefore four, no more and no less.
Of the four foundations of mindfulness, three have an unmixed object; the fourth is of two types: when it bears only on the dharmasy its object is not mixed; when it bears on two, or three, or four things at one and the same time, its object is mixed [or universal, samasta\
***
Having thus cultivated the foundations of mindfulness having the body, etc. , for their objects
16. Placed in the foundation of mindfulness having the
dharmas as its universal object, he sees that the dharmas 109
are impermanent, suffering, empty, and not-self.
Placed in the foundation of mindfulness having the dharmas as its mixed object, placing together the body, sensation, etc. , he sees them under the fourfold aspect of Impermanence, suffering, empty, and not-self.
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***
110 17a. From this there arises the Heat.
From this cultivation of the foundation of mindfulness having
111
the dharmas as its object, there finally
called Usmagata ("Heat attained"), because it is similar to heat (usma), being the first indication or the anticipation of the Noble Path, a fire which burns the fuel which are the defilements.
17b. Which has the Four Truths for its object.
Since it is prolonged for a certain period of time, Usmagata, the Heat, has the Four Truths for its object.
17c. Which has sixteen aspects.
The seeing of suffering as suffering, impermanent, empty, and not-self; seeing arising or origin as arising, appearance, cause, and condition; seeing extinction as extinction, calm, excellent, and definitive salvation; and the seeing of the Path as path, truth, obtaining, and definitive release. We shall define these different aspects later (see vii. 13).
***
17c-d. From Heat, the Summits.
The Heat develops, weak, medium, and strong; there finally arises the Summits (murdhan).
17d. Which are similar to it.
arises a root of good
? Like Heat, the Summits have the Four Truths for their object and include the sixteen aspects: they receive another name by reason of their excellence.
They are called Summits (or "Heads"), because they are the
most elevated or the head of the unfixed roots of good, that is,
those from which one can fall away; or one can fall away from the
Summits; or one goes beyond them by penetrating into a Patience
112 (ksanti).
113
It is through the foundation of mindfulness that has the dharmas for its object that Heat and the Summits imprint. What does "imprint" mean? This refers to the first application of the
114
115 18b. They grow through the others also.
Heat and the Summits grow by means of the four foundations of mindfulness together. The progressing ascetic does not manifest the previously acquired roots of good, because he does not esteem them very much.
***
The Summits have grown by passing through weak, medium, and strong states:
116
Patience {ksanti) is so-called because in this stage, the Truths please (ksamate) extremely much. In the Heat they please weakly,
18a. It is through dharma that these two imprint.
different aspects of the Truths.
18c. From that, Patience.
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and in the Summits, medium,--as one sees from the fact that one cannot fall away from Patience, but can from the first two stages.
Patience is threefold, weak, medium, strong:
18c. Two are as above.
Weak and medium Patience {Divya, 271) are like the Heads, in that they imprint first, like the Heads, by the foundation of mindfulness having the dharmas as its object. But they differ from the Heads in respect to their increase.
18d. Three grow totally through the dharmas.
Weak, medium, strong, they grow only through the foundation
of mindfulness which has the dharmas for its object; not by the 117
other foundations of mindfulness.
19a-b. Strong, it has the suffering of Kamadhatu for its object.
Strong Patience, contiguous with the highest dharmas, has only the suffering of Kamadhatu for its object.
A similar restriction is not formulated concerning the
preceding stages; thus they have the suffering, arising, etc. , of the
118 three spheres for their objects.
Medium Patience lasts from the moment when the ascetic ceases to consider the sixteenth aspect [=definitive release] bearing on the two higher spheres, but continues to successively eliminate the higher aspects and spheres, until the moment when, in two moments of thought, he is impressed with only two aspects [=Impermanence and suffering] of the suffering of Kamadhatu.
Strong Patience exists when the ascetic considers, in a single
? thought, only one aspect [Impermanence] applied to the sufferings of Kamadhatu. Such is the explanation of the Vaibhasi- kas.
19b. It is of a moment.
It is momentary; it does not form a series.
19c. So too, the Supreme Dharmas.
These, exactly like strong Patience, bear on the suffering of Kamadhatu and are momentary.
They are termed Supreme Worldly Dharmas (laukika agrad-
harmas): because they are worldly, being impure; because they are
supreme dharmas; and because they are supreme among the
worldly dharmas. They are Supreme Worldly Dharmas because, in
the absence of any similar cause (sabhagahetu), by their own 119
power, they manifest the Path of Seeing the Truths.
***
The four roots of good, Heat, etc. , are by their nature foundations of mindfulness; they are thus prajna. However
120 19c. All include the five skandhas.
Considering the root of good, Heat, etc. , with their attendants, they include the five skandhas.
121 19d. With the exclusion of the possessions.
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The possessions (prdptis),--that is to say, the prdptis of Heat, etc. ,--are not included within Heat, etc. , for it is inadmissible for Aryans to manifest Heat, etc. , anew, which would be the case if they were to manifest its prdptis.
***
i. When the Heat begins and when it has three Truths for its object, a foundation of mindfulness that has the dharmas for its object is present; the four foundations of mindfulness of the future, are possessed [One of the aspects is presently seen; four of the future are possessed]. When it has the Truth of Extinction for its object, the same foundation of mindfulness which has the dharma for its object which is present is also the only one which is possessed in the future. The aspects, in all cases, are those of the Truth presently considered [One does not acquire, in the future, the aspects of the Truths which are not present].
In the period of increase, when the Heat has the three Truths
for its object, any of the foundations of mindfulness may be
present; the four of the future are possessed. When it has the
Truth of Extinction for its object, the fourth foundation of
mindfulness is present; four of the future are possessed. All the
aspects of the future are possessed, because the gotras have been 122
acquired.
ii. In the Summits, having for their object the Four Truths at their beginning, and having for their object extinction in the period of growth, the last foundation of mindfulness is present; four of the future are possessed; all the aspects of the future are possessed. Having for its object the three other Truths in the period of increase, any of the foundations of mindfulness are present; four of the future are possessed; and so too all of the aspects.
iii. In Patience, in the beginning and in the period of increase whichever of the Truths is considered, the last foundation of
? mindfulness is present; four of the future are possessed; and so too all of the aspects.
iv. In the Supreme Worldly Dharmas, the last foundation of mindfulness is present; four of the future are possessed--those which are not destined to arise; four aspects only, those of the Truth of Suffering--for the aspects of the other Truths do not belong to the Supreme Worldly Dharmas; for the Supreme
123
Worldly Dharmas are similar to the Path of Seeing, in which
one acquires only in the future the four aspects of the Truth that one considers under one aspect.
124 20a-b. This is the fourfold nirvedhabhdgiya.
These four--Heat, Summits, Patience, and the Supreme Worldly Dharmas-are the roots of good called nirvedhabhdgiyas ("parts pertaining to the Path").
The first two, being non-fixed since one can fall away from them, are weak nirvedhabhdgiyas; the Patiences are medium nirvedhabhdgiyas; and the Supreme Worldly Dharmas are strong nirvedhabhdgiyas.
What does nirvedhabhdgiya mean? 1. Nirvedha signifies
niscita vedha ("definitely known"), the Noble Path. Through it
doubt is abandoned: it is thus niscita ("definitive"), and the Truths 125
are distinguished (vedha): "This is suffering. . . , this is the Path"; 2. the Path of Seeing is one part (bhdga) of the Path; thus nirvedhabhdga.
The dharmas useful to one part of the Path are nirvedhabhdg- iya (with the suffix chan) because they lead to it.
All these four nirvedhabhdgiyas
20b. Arise from absorption.
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Not from hearing or reflection.
20c-d. Their sphere is andgamya, the intermediate state, and the Dhyanas.
Their sphere are andgamya (viii. 22c), dhydndntara (viii. 22d), and the Four Dhyanas: one can obtain them only in these six states of absorption. They do not exist above, in the Arupyas, because
126
they constitute the attendants of the Path of Seeing. They do not
exist in the Arupyas, because they bear on Kamadhatu, for the ascetic should first of all perfectly know and abandon Kamadhatu as suffering and origin.
The retribution [of the nirvedhabhdgtyas] consists of the five skandhas of Rupadhatu. They are actions of the completing class, and not of the projecting class (iv. 95a-b), for they hate existence.
20d. Or rather, two are also of the lower sphere.
The expression "or rather" indicates another opinion. According to the Bhadanta Ghosaka, the first two nirvedhabhdg- tyas are of seven spheres, with the addition of Kamadhatu.
All four
127 21a. Belong to the beings of Kamadhatu.
Three can be produced only by human beings of the three Dvlpas. Once produced, they can be manifested among the gods. The fourth can be produced by the gods.
Three, acquired by men and women, can be found in a male or
128 female body.
21a-b. Women obtain the Supreme Worldly Dharmas
? destined to be found in female and male bodies.
Acquired by a female, the Supreme Worldly Dharmas will be found in a female body [=their present body] and in a male body [=the body that the female will necessarily produce in a new existence]; acquired by a male, it will only be found in a male body,--for there is, from the fact of the Supreme Worldly Dharmas, destruction {apratisamkhydnirodha, ii. 55d) of the quality of female.
How are the nirvedhabhdgiyas lost?
129 21c-d. The Aryan loses them by losing the sphere.
When the Aryan loses the sphere in which he has obtained the nirvedhabhdgiyas, he loses the nirvedhabhdgiyas. He does not lose them in any other way, through death or through falling. One sphere is lost by passing into another sphere, [and not through detachment from the said sphere].
130 2Id. The non-Aryan, through death.
The Prthagjana, whether or not he has passed to another sphere, loses them by abandoning the nikdyasabhdga.
22a. He also loses the first two through falling away.
The Prthagjana loses the first two through death and through falling away. The Aryan does not fall from out of the first two, and the Prthagjana does not fall from out of the last two.
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22b. When they belong to the fundamental Dhyanas, the
131 Seeing of the Truths arises from this seeing.
He who has produced the nirvedhabhagiyas by cultivating the fundamental Dhyanas, shall certainly see the Truths in this very same life, because his disgust with existence is very strong.
22c. Lost, they are acquired anew.
When the nirvedhabhagiyas have been lost and are acquired
anew, one acquires them afresh, like the Pratimoksa discipline
(iv. 38); one does not acquired the nirvedhabhagiyas previously
132
abandoned.
they are not obtained through detachment; and because they are realized through effort, they are not regained once they are lost.
If the ascetic meets a master possessing knowledge resulting
133
from resolution {pranidhijndna, vii. 37),
nirvedhabhagiyas beginning from the one which, having been acquired, had been lost. If he does not meet him, he should produce the nirvedhabhagiyas from the beginning.
***
We have seen that the Aryan discards the nirvedhabhagiyas, whereas the Prthagjana loses them through falling. One distin- guished loss {vihdni) and loss through falling {parihani): these are two types of loss, hdni. What do they consist of?
134 22d. The two losses are non-possession.
Loss through falling necessarily results from the defilements; but not unqualified loss {vihdni), which can result from a quality,
Because they have not been habitually cultivated,
he produced the
? for example, the loss of the quality of Prthagjana at the production
135 of the Path, etc.
***
Even though he may lose it through falling, whoever obtains Heat is destined to attain Nirvana.
But what is the distinction between Heat and the moksabhdg- tyas (iv. l25c-d, vi. 24, vii. 30)?
Whoever plants a root of good which should end in Nirvana (nirvdnabhdgiya) will obtain Nirvana. If there is no obstacle, Heat is quite close to the Seeing of the Truths.
23a. He who has attained the Summits does not cut off the roots.
Even though he may lose them by falling, he who has obtained the Summits does not cut off the roots of good (iv. 79); but he can go to the painful realms of rebirth and commit mortal transgres- sions (iv. 96).
23b. He who obtains the Patience does not go to the painful realms of rebirth.
He who loses the Patience through simple loss, vihdni, does not go to the painful realms of rebirth, because he is removed from the actions and the defilements which lead to them.
When one obtains Patience, and enters into the conditions not
136
to be produced,
rebirths, bodily forms, existences and defilements that no longer arise for him: the painful realms of rebirth, the womb of an egg, or moisture; rebirth among the Asamjfiisattvas, the Uttarakurus, or
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there are certain realms of rebirth, wombs,
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137
the Mahabrahmas:
androgynous bodies; the eighth, ninth rebirth, etc. ; and those defilements which are abandoned by the Seeing of the Truths (Vibhasa, TD 27, p. 165b6).
The abandoning is in relation to the degree of the Patience: through weak Patience, the painful realms of rebirth enter into the condition of not arising;. . . through strong Patience, all of the bad
139 dharmas mentioned above.
***
bodies of the two types of eunuchs, and 138
The nirvedhabhagiyas are of three types by reason of the 140
distinction of the three gotras or families. The ascetic belongs to the family of the Sravakas, Pratyekabuddhas or Buddhas; and Heat, the Summits, etc. , are of the family of the ascetic who cultivates them.
23c-d. One can attain two nirvedhabhagiyas of the Sravaka family, and become a Buddha.
It is possible for a person who belongs to the Sravaka family to attain in this family the Heat and the Summits, and to become a Buddha. But once Patience is acquired, this is no longer possible (Vibhasa, TD 27, p. 352al4), because the future painful rebirths are destroyed by the possession of the Patience. Now the Bodhisattvas, with the intention of being useful to their fellow
141
creatures, go to the painful realms of rebirth. explanation of the Vaibhasikas.
Such is the
We say however that a person of the Sravaka family, once he acquires Patience, cannot become a Buddha, because the Sravaka family, once penetrated and confirmed by the Patience, can no longer be modified.
? 23d. One can attain three, and become the other.
"The other" in relation to the Buddha, is the Pratyekabuddha.
A person of the Sravaka family can attain for a second time from
this family the first three nirvedhabhdgtyas and become a 143
The nirvadhabhdgiyas of the Buddha family and of the Pratyekabuddha family are not susceptible of being attained a second time.
24a-b. The Master and the Rhinoceros go as far as Bodhi in
144 one sitting, by relying on the last Dhyana.
"The Master" is the Buddha. "The Rhinoceros" is one who resembles a rhinoceros, that is, the Pratyekabuddha. Both abide in the Fourth Dhyana because this Dhyana is an absorption free from
145
all agitation and sharpness. "In one sitting", without rising from
146 it, they go from the nirvedhabhdgtyas to the arising of Bodhi.
We shall see later (iv. 67) that Bodhi is the knowledge of extinction {ksayajndna) and the knowledge of non-arising (anutpddajndna).
According to others (Vibhdsd, TD 27, p. 352al7), the sitting begins with the visualization of loathsome things. For the Abhidharmikas who admit the existence of Pratyekabuddhas
147
different from those likened to a rhinoceros, nothing prevents
148 these other Pratyekabuddhas from changing their family.
***
Does the preparation for the nirvedhabhdgtyas and the production of the nirvedhabhdgtyas take place in the same existence?
Pratyekabuddha.
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This is not possible. Of necessity, one must produce
149 24c. First, the moksabhdgiyas.
Of them all
24d. The most rapid obtains deliverance in three existen-
150 ces.
The planting of the seed, the growth of the plant, and the
production of the fruit: three different stages. In this same way, in
151
Religion, the series gradually enters, matures, and is delivered:
first existence, to plant the so-called moksabhdgiya roots of good; second, to produce the nirvedhabhdgiyas; and third, to produce the
152 Path.
**#
The School admits (Vibhdsd, TD 27, p. 35al2) that the moksabhdgiyas
153 25a. Arise from hearing and reflection.
But not from absorption or meditation. How many types of actions can be moksabhdgiya?
25a. The three actions.
But primarily mental action. Bodily action and vocal action are also moksabhdgiya when they are embraced by the resolution (pranidhdna) for deliverance; this resolution is a type of volition {cetand, ii. 24): by giving alms, a bodily action, by obliging oneself
? to observe a rule, a vocal action, or by studying a stanza of four
154
pddas, one projects a moksabhdgtya, when the force of the desire
155 for deliverance comes to qualify these actions.
25b. Projected among humans.
Only persons of the three Dvlpas project or plant the moksabhdgiyas. In fact, disgust, or intelligence (prajna), or disgust and intelligence are absent among the gods, among beings in hell,
156 and among the inhabitants of Uttarakuru.
**#
We have only incidentally treated of the moksabhdgiyas; but we have to explain the progressive order of the comprehension of the Truths {satydbhisamaya) and we have followed this order to the Supreme Worldly Dharmas. We must now teach the rest.
25c-d. Frorp out of the Supreme Worldly Dharmas there
proceeds one Patience, a Patience having the dharmas for 157
Exactly one Patience having Dharma Knowledge for its aspect
1
(dharmajndnaksdnti) TM immediately follows the Supreme Worldly
Dharmas. What is its object?
159 26a. Bearing on the suffering of Kamadhatu.
Its object is the suffering of Kamadhatu. Therefore it is called
its object, which is pure.
Duhkhe Dharmajndnaksdnti, the Patience that has the Dharma 160
Knowledge of Suffering for its object.
In order to indicate that it is pure, it is qualified by its
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outflowing result (nisyanda, ii. 26c-d) which is a Dharma Knowl-
161
edge {dharmajndna) .
therefore signifies: a ksdnti or Patience which produces a dharmajndna (Dharma Knowledge), which has for its intention and result a Dharma Knowledge. In the same way that a tree which bears flowers or fruit is called a puspavrksa or a phalavrksa.
This Patience is the entry into niyama, for it is the entry into
the certitude (niyama) of the acquisition of absolute good or
samyaktva. What is samyaktva? The Sutra says that it is Nirva-
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samyaktva is called niydma, and also niyama. *
na.
Niyama or absolute determination with regard to the m 16
The expression dharmajnanaksdnti
Entering into this absolute determination of the acquisition of samyaktva is the arriving, the taking possession of (prdpti). Once this possession arises, the ascetic is an Aryan.
It is in a future state, that is, in its arising state, that this
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Patience brings about the cessation of the quality of Prthagjana; for it is admitted that in a future state it possesses this efficacy, which does not belong to any other dharma; in the same way that a future lamp destroys darkness, and in the same way that a future arising laksana (ii. 45c-d) causes arising.
166
bring about the cessation of the quality of Prthagjana.
An inadmissible opinion, since these dharmas are Prthagjana dharmas.
This objection does not hold, for these dharmas are in contradiction to the quality of Prthagjana: this is as if someone climbed onto the shoulders of his enemy and killed him.
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According to others,
the Supreme Worldly Dharmas, which take the place of the Irresistible Path (dnantaryamdrga), and by the Patience which takes the place of the Path of Deliverance (vimuktimdrga, vi. 28a-b). By the first, the quality of Prthagjana is in the process of being abandoned (prahtyate)9 and by the second, it is abandoned
According to other masters,
the Supreme Worldly Dharmas
the quality of Prthagjana ceases both by
? iprahma).
26a-b. From this, a Dharma Knowledge having the same object.
Immediately after the Patience that has the Dharma Knowl- edge of Suffering for its object there arises a Dharma Knowledge having for its object the suffering of Kamadhatu. It is called the Dharma Knowledge of Suffering.
The qualification of "pure" applied to the first Patience holds for all of the following Patiences. The knowledge in question is therefore pure.
***
In this same way there arises one Patience that has the Dharma Knowledge for its object and a Dharma Knowledge relating to the suffering of Kamadhatu.
26b-c. In the same way, relating to the rest of suffering, one consecutive Patience and a Knowledge.
Immediately following the Dharma Knowledge of Suffering, there arises one Patience of Consecutive Knowledge, having a composite object, bearing on the Suffering of Rupadhatu and Arupyadhatu. It is called duhkhe'nvayajnanaksanti (the Patience which consists of Consecutive Knowledge of Suffering). From this Patience there arises a consecutive Knowledge which receives the name of Consecutive Knowledge of Suffering.
Dharma Knowledge, or Knowledge of the Dharmas (dharmaj- nana) is so-called because it is the first knowledge which the ascetic obtains, since the origin of time, on the nature of the dharmas, suffering, etc. Consecutive Knowledge (anvayajndna) is so-called
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because it has the Dharma Knowledge for its cause (tadanvaya = taddhetuka), and because it knows the Truth in question as does Dharma Knowledge.
***
In the same way that, relating to the Truth of Suffering, four dharmas have arisen, two Patiences and two Knowledges,
26d. In that same way, relating to the three other Truths.
When, immediately after the Consecutive Knowledge of Suffering, there has arise a Patience of Dharma Knowledge bearing on origin in Kamadhatu, from this Patience there arises a Dharma Knowledge of Origin; in the same way, by the immediate succession of arising, there arises a Patience of Consecutive Knowledge, bearing on the rest of origin, and a Consecutive Knowledge of Origin. There arises one Patience of Dharma Knowledge, bearing on the extinction of suffering in Kamadhatu, and the Dharma Knowledge of Extinction. There then arises one Patience of Consecutive Knowledge, bearing on the rest of extinction, and the Consecutive Knowledge of Extinction.
There then arises one Patience of Dharma Knowledge bearing on the path which is opposed to the suffering of Kamadhatu, and the Dharma Knowledge of the Path. There then arises one Patience of Consecutive Knowledge bearing on the rest of the Path, and the Consecutive Knowledge of the Path.
27a-b. In this way, the comprehension of the Truths
168 consists of sixteen mental states.
In this order, the comprehension of the Truths (satyabhisa- maya) is made up of sixteen mental states.
? the comprehension of the Truths is single, "unique. " One should examine what is their point of view. For it is without making any distinctions that we have spoken of this comprehension [by saying that it is made up of
171 sixteen mental states]. If one were to distinguish,
27b. It is threefold: insight, application, and result.
Insight comprehension {darsandbhisamaya) is the comprehen- sion of the Truths by one pure prajna.
Application comprehension (alambandbhisamaya) is the comprehension of the Truths by this pfajnd and also by the
112 dharmas associated with this prajna.
Resultant comprehension (kdrydbhisamayd) is the comprehen-
sion of the Truths by this prajndy by the dharmas which are
associated with it, and also by the dharmas not associated with it
but which accompany it, for example, morality, the arising laksana 173
When the ascetic sees suffering, the three comprehensions take
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place relative to suffering; the third comprehension takes place
relative to the other Truths, for origin is abandoned, extinction is
175 experienced, and the path cultivated.
Stated in this way, if the partisan of a single, unique compre- hension intends to speak of comprehension which consists of the seeing of the Truths, his thesis is inadmissible, by reason of the varity of the aspects (viLlOc): one does not see origin, etc. , under the aspects of suffering.
But, he would say, one sees all the Truths under the aspect of non-self.
If this were the case, then one would not see the Truths under the aspects of suffering, etc. ; and this hypothesis contradicts the Sutra which says, "The Sravaka, when he judges suffering as suffering, or origin as origin, or extinction as extinction, or path as
, According to other schools,
(ii. 45c), etc.
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path, there is then for him discernment of the dharmas associated 176
[But, would he not say that this declaration of the Sutra refers to the preparatory period, before comprehension?
This is inadmissible, for there is no pure judgment in this period. ]
But, he would say, does this declaration refer to the Path of Meditation, to the period during which one meditates on, and cultivates the Truths already seen?
This is inadmissible, for one cultivates the Truths in the same manner in which one has seen them.
If the partisans of a single, unique comprehension pretend that this comprehension is unique because the ascetic who sees one Truth obtains mastery with respect to the others, this is to say that, through the seeing of the Truth of Suffering, the ascetic obtains the capacity of experiencing the seeing of the other Truths without any new preparatory exercise,--and this we approve. Nevertheless, one should examine whether there is produced, or not, in the
177 interval, a departing from the comprehension.
But if the partisans of a single comprehension affirm the unity of comprehension because suffering is perfectly known, origin is abandoned, extinction realized, and the path cultivated, then this we approve, for we have said that when one Truth is seen, there is
178 resultant comprehension with regard to the three others.
Objection: If you approve this opinion, you contradict the Sutra
which teaches gradual (kramena) comprehension. It is with
reference to insight comprehension that the Sutra teaches the
gradual comprehension of the Truths, "Oh householder, compre-
with these pure judgments . . ,"
hension is not unique, but gradual (anupurva). . . " and the rest; in 179
all there are three Sutras accompanied by examples.
180
But, one would say, the Sutra says that "one who is free from
perplexity and doubt with regard to suffering is also free from perplexity and doubt with regard to the Buddha/' Therefore
? 181
This objection does not hold: for this Sutra means to say that when suffering is understood, the perplexity and the doubt relative to the Buddha does not become active and will necessarily be abandoned.
***
We have seen that comprehension consists of sixteen mental states.
