No More Learning

This is another way of saying the same thing. The object of the idea of self is clothing. The object of the idea of self (ahamkdra- vastu) is the dtmabhdva, the sensorial and mental complex. Desire (icchd) is thirst (trsnd).
The first three dryavarhsas destroy for a time the desire for the things that one regards as pertaining to self. The fourth aryavarhsa definitively arrests the twofold desire.
***
We have explained the requisite qualities through which
70
meditation can succeed. Being in this way a suitable receptacle,
how would the ascetic enter into meditation?
9a-b. He enters therein, through visualization on the loathsome and through mindfulness of breathing (anapa- nasmrta).
Smrta is smrti (mindfulness). Who enters through visualiza- tion on the loathsome? Who enters through mindfulness of
? breathing? Respectfively,
9c. Those in whom desire and imagination are predominant
71 (adhirdgavitarkdndm).
An adhiraga and an adhivitarka are those in whom rdga (desire) and vitarka (imagining) are adhika (predominant). Those in whom desire appears lively and appears on many occasions, enter through the loathsome. Those who are imaginative enter through mindfulness of breathing.
Certain masters say: Mindfulness of breathing, having an unvaried object,--it bears on wind in which there are no difference of color or shape,--has for its result the cutting off of the imaginative process; whereas the loathsome, having a variety of colors and shapes for its object, provokes imagination.
Some other masters say: Mindfulness of breathing cuts off imagination because it is not turned towards externals, for it bears on breathing. The loathsome is turned outwards, like visual consciousenss; it is not visual consciousness, but it is a contempla- tion {upanidhydna, viii. l = nirupana) of an object of the visual consciousness.
###
Craving {rdga) is fourfold: (1) craving for colors, (2) craving for shapes, (3) craving for contact or for tangibles, and (4) craving for honors.
The visualization of the loathsome that has a cadaver turning
72 blue, rotting, etc. for its object is opposed to the first craving.
The loathsome visualization that has a cadaver wasted and torn to pieces for its object is opposed to the second craving. The loathsome visualization that has a cadaver eaten by worms and a skeleton held together by its tendons for its object is opposed to
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73
the third craving. And the loathsome visualization that has an
immobile cadaver for its object is opposed to the fourth craving. In a general way,
9d. The skeleton for all the categories of craving.
The fourfold object of craving,--color, shape, contact, and honors,--is lacking in the chain of bones. Thus the loathsome visualization which has bones for its object is opposed to all of the cravings.
The loathsome visualization does not have the abandoning of the defilements for its result, but only an arresting of the defilements, for it is an act of attention bearing not on reality but on a voluntary representation; and bearing not on the totality of
74 things, but only on one part of the visible of Kamadhatu.
The ascetic (yogdcara) who cultivates the loathsome visualiza- tion is either "a beginner" or "a master" or "an absolute master of
75 the act of attention. "
lOa-b. The beginner, by enlarging the visualization of the bones up to the sea, and by reducing it.
The ascetic who desires to cultivate a visualization of the
76 loathsome, first of all fixes his mind on a part of his body, either
the toe, or the forehead, or on any other part of his choosing; then he "purifies" the bone, that is, he removes the flesh from it by supposing that the flesh rots and falls off; he then progressively enlarges his visualization and finally sees his entire body reduced to a skeleton. In this same way, in order to increase his power of visualization (adhimukti), he creates the same idea of a second individual, of the individuals of the Vihara, of the Arama, of the village, of the country, up to the earth surrounded by the ocean, as full of skeletons. Then he reduces his visualization, in order to
? 77
strengthen his power of visualization, to the point where he only
sees his own body as a skeleton. Then the visualization of the loathsome is complete; and from this time onward the ascetic is a beginner.
lOc-d. The "master" by removing the toe, etc. , until half of the skull.
78 In order to strengthen this power of reduced visualization,
the ascetic makes an abstraction of the bones of the foot, and considers the others; and so on, always reducing, to the point when, removing one half of the skull, he visualizes nothing more than its other half: the ascetic is then a master; he possesses mastery in the act of attention which constitutes visualization.
lla-b. Holding his thought between his two eyebrows, he is "an absolute master in the act of attention/*
He again makes an abstraction of the half of the skull and holds his thought between its two eyebrows. He is then an ascetic "in whom the act of the visualization of the loathsome has been achieved. "
The loathsome can be small through the smallness of its object, without being small through the mastery of the ascetic. Therefore there are four alternatives: (1) The ascetic is a master of the act of attention which constitutes visualization and considers only his own body; (2) the ascetic is not a master of the act of attention, but considers the earth as filled with skeletons; (3) the ascetic is not a master of the act of attention and considers his own body; (4) the ascetic is a master of the act of attention and considers the earth as filled with skeletons.
***
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What is the nature of the loathsome? To how many spheres does it belong? What is its object? By whom is it produced?
llc-d. The loathsome is non-desire; it is in ten spheres; it
has the visible of Kamadhatu for its object; it is generated
79 by humans.
80 Its nature is non-desire.
The ten spheres in which the ascetic can be found in order to produce them are the Four Dhyanas, the four samantakas (preparatory stages or thresholds of the Four Dhyanas, viii. 22), dhyandntara and Kamadhatu.
Its object is the visibles of the sphere of Kamadhatu. "Visible" signifies color and shape. This means that it has a "thing" and not a "name" for its object.
81
Only humans generate it; not beings of the other realms of
rebirth, nor much less beings of the higher spheres. Also, among humans, the inhabitants of Uttarakuru do not produce it.
As its name, "the loathsome" (asubhd), indicates, it is a visualization of a repulsive or unclean thing: thus it has the repulsive for its "aspect". [It does not have the aspect of Impermanence, etc. : it contemplates a visible thing as horrible and not as impermanent, etc. ]
In the past, it had a past object; in the present, it has a present object; and in the future, it will have a future object: in other words, its object is contemporaneous to it. When it is not destined to arise, its object is tritemporal.
Since it is an act of attention on an imaginary object, it is
82 impure.
Accordingly as it has been, or not, cultivated in a previous existence, it is obtained through detachment or through cultivation (vii. 4ld, 44b).
? Such are the characteristics of the loathsome. ***
12a-c. Mindfulness of breathing (dndpdnasmrti) is prajnd, belonging to the five spheres, having wind for its object,
83 and it is cultivated by beings in Kamadhatu.
Ana is in-breathing, the entry of wind; apdna is out-breathing, the leaving of the wind. The mindfulness (smrti) that bears on
4
[Mindfulness of breathing is by nature prajnd, a knowledge
bearing on in-breathing and out-breathing. ] This prajnd is called
mindfulness, smrti, the same as the applications of mindfulness
(smrtyupasthdnas), because this knowledge of in-breathing and
both of these is dndpdnasmrti. *
out-breathing, dndpdnaprajnd, is provoked by the force of 85
mindfulness.
It can be cultivated in five spheres, namely the first three
sdmantakas, dhydndntara, and Kamadhatu, because it is associated
86
with indifference (see viii. 7, 23, etc. ).
agreeable and painful sensations [in Kamadhatu] are favorable to imagining: thus mindfulness of breathing, which is the opposite of imagining, cannot be associated with happiness or with suffering. On the other hand, the two agreeable sensations [of the Dhyanas] form an obstacle to the application of the mind to any object, and mindfulness of breathing can only be realized by this application.
But according to the masters who believe that the fundamental Dhyanas include the sensation of indifference (Vibhasd, TD 27, p. 134bll), mindfulness of breathing can exist in eight spheres, by adding the first three Dhyanas: higher spheres are no longer spheres in which one breathes (see viii. 7).
The object of the mindfulness of breathing is wind.
Its support is Kamadhatu, that is, it is cultivated by humans
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In fact, says the School,
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and by the gods of Kamadhatu, because imagination abounds there. It is obtained either by detachment or by cultivation. It is attention
1 bearingonarealthing(tattvamanasikdra). * Itbelongsonlytothe
Buddhists.
12c. Not to outsiders.
In fact, on the one hand, the teaching of mindfulness of
88
breathing is absent among them; and on the other hand, they are
incapable of discovering the subtle dharmas by themselves.
12d. It has six aspects, counting, etc.
It is perfect when it is endowed with six operations: counting,
89 following, fixing, observing, modifying, and purifying.
i. Counting. One fixes the mind on in-breathing and out-brea-
thing, without effort or contention; one lets the body and mind be
90
as they are; and one counts from one to ten only in the mind. One
does not count to less than ten, nor to more than ten, for fear of contention and of mental distraction (vii. ll).
There are three faults to avoid: a. to omit counting, by taking two for one; b. counting too high, by taking one for two; c. counting in a confused manner, by taking in-breathing for out-breathing, and vice versa. The counting that avoids these faults is correct. If, in the course of this cultivation the mind becomes distracted, then one should count anew from the beginning until absorption (samddhi) is attained.
ii. Following. Without contention, follow the progress of the air which enters and leaves until it goes into two senses: does the air breathed in occupy all of the body or does it go into only one part of the body? The ascetic follows the air breathed in into the throat, the heart, the navel, the kidneys, the thigh, and so on to the two feet; the ascetic follows the air breathed out to a distance of a
? hand and a cubit.
According to other masters, he follows the air breathed out to
92
the "circle of air" {vdyumandala) which holds up the universe
93 and to the Vairambha Winds.
This opinion is not admissible, for mindfulness of breathing is an attention to things as they really are (tattvamanasikdra).
94
iii. Fixing. Fix the attention on the tip of the nose, or between
the eyebrows, or in another area all the way down to the toes; fix
the mind; see the breath held in the body like the thread of a pearl
95
necklace; state that it is cold or hot, unfavorable or favorable
(Vibhdsd, TD 27, p. 135al5).
iv. Observing. Observe that "These breaths are not only air, but the four primary elements, and again physical matter derived from these four; and the mind with its mental dharmas rests on them": in this way the ascetic discovers the five skandhas through analysis.
v. Modifying. The ascetic modifies the mind that had the air as its object and now directs his mind to better and better dharmas [for example, to the smrtyupasthanas, vi. 14, and the usmagatas, vi. 17, etc. ] up to and including the transworldly dharmas (vi. l9b).
vi. Purifying. The ascetic enters the Path of Seeing (vi. 26) and the Path of Meditation.
According to some other masters {Vibhasa, TD 27, p. 135a27), modification is progressive elevation from the foundations of mindfulness (the smrtyupasthanas) up to Vajropamasamadhi (vi. 44c). Purifying is the Knowledge of Extinction (ksayajndna), the Knowledge of Non-Arising (anutpddajndna) and the Right Views of the Arhat (a/aiks$ samyagdrsti, vi. 50c).
There is a summarizing stanza: "One teaches that the mindfulness of breathing has six aspects: counting, following, fixing, observing, modifying, and purifying/'
96 13a. In-breathing and out-breathing are like the body.
91
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The two breaths, being part of the body, belong to the same sphere as does the body.
In-breathing and out-breathing do not exist among beings in Arupyadhatu, among embryonic beings, among non-conscious (acitta) beings, and among beings who have entered into the Fourth Dhyana: their existence therefore presupposes a body [and bodies do not exist in Arupyadhatu], a certain body [a body has cavities, which embryonic beings do not have], a mind [which is absent among non-conscious beings], and a certain type of mind [which is absent in the Fourth Dhyana]. When the body has cavities in it, and when the mind belongs to a sphere in which there is breathing, then there is in-breathing and out-breathing (Vibhasa, TD 27, p. 132bl).
There is in-breathing at birth and at the moment when one leaves the Fourth Dhyana. There is out-breathing at death and at the moment when one enters the Fourth Dhyana.
13b. It belongs to living beings.
It belongs to living beings, and not to non-living beings (LlOb).
13b. It is not taken up.
It does not form part of any sense organ (i. 34c-d).
97 13c. It is an outflowing.
It diminishes when the body increases; cut off, it recovers: therefore it is not an increase {aupacayikt, i. 37), and it does not arise from retribution. In fact, the physical matter arisen from retribution does not recover after having been cut off (i. English translation note 156).
? 98 13c-d. It is not observed by an inferior mind.
In-breathing and out-breathing is observed by a mind of its own sphere or by a mind in a higher sphere; but not by an airydpathika mind, nor by a nairmdnika mind of a lower sphere.
*#*
We have spoken of the two teachings, the visualization of loathsome things, and mindfulness of breathing. Having attained absorption (samddhi) by these two portals, now, with a view to realizing insight (vipafyand),
14a-b. Having realized stilling, he will cultivate the
99 foundations of mindfulness {smrtyupasthanas).
How is this?
14c-d. 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.
The Path and the Saints 937
? 938 Chapter Six
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.