No More Learning

***
Why do envy and avarice make up two connections, while the other wrappings {paryavasthdnas, v. 47) are not distinct connec- tions (Vibhasa, TD 27, p. 258c21)?
42. Envy and avarice are each a connection because, among the wrappings, they are at one and the same time com- pletely bad and independent.
"Independent" means bound to a single ignorance (v. 14). These two characteristics are not encountered in the other wrappings.
According to another opinion--[according to the author]-- this reason is good for the master who admits only eight wrappings; but for the master who admits ten wrappings (below, p. 841), the reason proposed raises no difficulties, for anger and
hypocrisy also present the twofold characteristic of being bad and
154
common characteristic of esteeming.
independent: they are also classified as connections.
***
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155
The Blessed One said moreover, that, among the connec-
tions,
Namely a belief in a self, the esteeming of morality and ascetic practices, doubt, desire for the objects of sensual pleasure (kdmacchanda) and anger.
"Inferior" {avarabhagiya) means that which is in relation to, that which is favorable to the "inferior part" (avarabhdga), that is,
156
to Kamadhatu (Vibhdsd, TD 27, p. 252b25). Now, among these
five connections:
43b-c. Two cause one not to get out of Kamadhaatu; three cause one to return there.
Desire for the objects of sensual pleasure and anger obstruct leaving Kamadhatu; a belief in a self and the two remaining connections cause one, once he has left Kamadhatu, to return there: as the jailor of a prison and his helpers.
157
According to another opinion, it is by reason of the three
that one does not leave the state of being inferior, namely a Prthagjana; and it is by reason of the two that one does not get out of the inferior sphere, that is, out of Kamadhatu. This is why these five connections are termed "inferior. "
The Blessed One said, in fact, that one becomes a Srotaapanna by the complete abandoning of the three connections in questi-
158
on.
three desires: a belief in the extremes, false views, and the esteeming of views. It appears that the Blessed One should term these views connections favorable to the quality of Prthagjana.
43a. Five are inferior.
But, on the other hand, the Srotaapanna has also abandoned
43c-d. Three, because they make up the gate and the root.
? 159
There are three categories of klesa: 1. simple, to be
abandoned through the Seeing of Suffering, namely a belief in a self and a belief in the extremes; 2. twofold, to be abandoned through the Seeing of Suffering and the Path, namely the esteeming of morality and ascetic practices; and 3. fourfold, to be abandoned through Seeing the Four Noble Truths, namely doubt, false views, and the esteeming of views. By indicating the first three as connections, the Blessed One indicates the gate to the other klesas, the beginning of each category.
He also indicates the root, for a belief in the extremes is set into motion by a belief in a self, the esteeming of views by the esteeming of morality and ascetic practices, and false views by doubt.
***
160 Others say:
44. Three are indicated because three things create an obstacle to arriving at deliverance: a non-desire to go, error with respect to the Path, and doubt with respect to the Path.
In the same way that, in the world, these three things form an obstacle to progress to another place, in this same way they form an obstacle to progress towards deliverance: a. a belief in a self, which inspires a fear of deliverance and causes one not to desire to arrive at it; b. the esteeming of morality and ascetic practices through which, having recourse to another path, one becomes deluded about the Path; and c. doubts, doubt about the Path. The Blessed One, wishing to teach that the Srotaapanna has completely abandoned these three obstacles, says that he has abandoned three connections.
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***
In the same way that the Blessed One characterized five
161 connections as "inferior," in this same way
45a-c. Five are "superior/' namely two lusts, those which arise from Rupadhatu and from Arupyadhatu, namely dissipation, pride and ignorance.
They are "superior," which means that one cannot pass beyond the higher spheres when one has not abandoned them.
This exposition of the connections is finished. *#*
How many bandhanas or bonds are there?
Three, namely all lust, all hatred, and all ignorance. Why are only these three called bonds?
162
163
There are three bonds by reason of the three sensations. Lust creates anus ayana, that is, "becomes lodged in and grows" in agreeable sensation, both by taking it as its object and by association; hatred in disagreeable sensation; and ignorance, and--but not in the same manner--lust and hatred, in the
164 sensation of indifference (ii. 8c).
Or rather the preceeding rule refers to the sensation of personality.
45d. There are three bonds by reason of sensation.
? 165 The anusayas have been explained above.
***
We must now explain the upaklesas. The klesas are upaklesas because they defile the mind.
46. Defiled mental states, forming part of the samskdras- kandha, but different from the klesas, are also upaklesas without being kiefas.
Dharmas different from the klesas, defiled mental states,
included within the samskaraskandha (i. 15), are solely upaklesas.
Upaklesas means that which is found near (upa) the klesa, or close
to which the klesa is found, (i. e. , which is produced following the 166
klesa). Not being roots, they are not klesas,: the upaklesas are 161
enumerated in the Ksudravastuka. #**
Let us now explain the relationship of the klesas with the wrappings and the klesamalas (see p. 846, line 13).
What are the paryavasthanas or wrappings?
A klesa is also a wrapping, as we can see from the text: "One
experiences a suffering which proceeds from the wrapping which
168 is lust. "
The Prakaranapadasastra (TD 26, p. 693c20) teaches that there are eight wrappings:
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Chapter Five
47. There are eight types of wrappings: disrespect, absence of fear, envy, avarice, dissipation, regret, torpor, and languor.
The system of the Vaibhasikas admits ten, by adding
48a. Also anger and hypocrisy.
1-2. Disrespect and absence of fear, ii. 32.
3. Envy or mental dissatisfaction concerns the prosperity of another.
4. Avarice is "tenacity" (agraha, Mahavyutpatti, 109. 29) of the mind, which is opposed to either spiritual or material giving (iv. 113) (Atthasalim, 373).
5. Dissipation, ii. 26.
6. Regret, ii. 28. Regret is good or bad, but only defiled regret is a wrapping.
7. Torpor, ii. 26.
8. Languor (ii. 27, vii. lld) is a compression of the mind which
169
rends it incapable of commanding the body.
good, bad, or neutral, but only defiled languor is a wrapping (ii. 30c-d).
9. Anger (ii. 27) is irritation of the mind with respect to living beings and to things {sattva and asattva), an irritation distinct
170
from that of regret, anger or hostility.
10. Hypocrisy is hiding one's faults (ii. 27).
171
***
Languor can be
? What is the origin of the wrappings?
48b. From out of lust there proceeds disrespect, dissipation, and avarice.
These three upaklesas proceed from lust ("to proceed" means to be an outflowing, nisyanda, ii. 57c).
48c. There is no agreement with regard to hypocrisy.
There is no agreement with regard to hypocrisy: according to some, it proceeds from out of desire ("thirst"); according to others, from out of ignorance; according to others, from out of one or the other accordingly as it refers to persons who are knowledgeable or
172
48d. From out of ignorance there proceeds torpor, languor, and absence of fear.
These three proceed from ignorance.
49a-b. From out of doubt there proceeds regret and anger; from out of hatred there proceeds envy.
It is thus that these ten upaklesas are an outflowing of the klesas. TM
***
(In the same way that foul things, mala, leave the body, so too the klesamalas, "filth of the klesas" come out of the klesas). What
who are ignorant.
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are the klesamalas?
49c-50b. (The other upaklesas are the six klesamalas:) cheating, crookedness, drunkenness of pride, esteeming evil, enmity, and hostility.
1. Cheating is the dhanna that causes one to delude another. 2. Double-dealing or crookedness of mind causes one not to say
174
things as one should, not to deny when one should, or to explain
something in a confused manner.
3. The drunkenness of pride, as ii. 34c-d.
4. Esteeming evil is what which causes one not to accept remonstrances.
5. Enmity is aversion.
6. Hostility is what is translated into deeds and words harmful to another (see note 170).
50b-51b. From out of lust there proceeds cheating and the drunkenness of pride; from anger enmity and hostility; esteeming evil from out of the esteeming of views; and crookedness from out of view.
Crookedness is an outflowing of view, for it is said in a stanza,
175 "What is crookedness? It is transgressing views. "
[The wrappings and the malas arise from the klesas; they are thus upaklesas. ]
*#*
How are they abandoned?
? 51c. Disrespect, absence of fear, torpor, languor, and dissipation are abandoned through Seeing and Meditation.
Five wrappings--namely the five the first of which is disrespect--being associated with two klesas, are twofold: abandoned through Seeing and Meditation. They are abandoned through Seeing the Truth through which the klesa to which they are associated is abandoned.
52a. The other wrappings are solely abandoned through Meditation.
The other wrappings, envy and the rest, are abandoned only by Meditation: in fact they are of the so-called "autonomous"
52b. And so too the malas, being autonomous.
The same holds for the klesamalas. ***
(Are the upaklesas all bad? )
52c. In Kamadhatu, they are of two types; the others are
bad;
Torpor, dissipation, and languor are both bad and neutral. 5 2d. Above, the upaklesas are neutral.
176
abandoned through Meditation.
category,
being associated with a single ignorance which is
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Above Kamadhatu, the upaklesas--to the extent that they exist there--are neutral.
53a. Cheating and crookedness exist in Kamadhatu and in the First Dhyana.
These two upaklesas exist in two spheres, Kamadhatu and Rupadhatu.
53b. Since Brahma tried to deceive.
We cannot doubt this, for Mahabrahma attempted to deceive
the Ayusman Asvajit by giving him an inexact definition of
177 himself.
53c. Torpor, dissipation, and pridefulness exist in all three spheres. The others in Kamadhatu.
Of the sixteen upaklesas, ten wrappings and six malas, eleven exist only in Kamadhatu, with the exception of cheating, crookedness, torpor, dissipation, and pridefulness.
54a. Those that are abandoned through Seeing the Truths are of the spheres of the manovijndna, plus pride and languor.
Klesas and upaklesas which are abandoned through Seeing are supported by the manovijndna alone; so too pride and languor which are abandoned through Meditation; for these two, in their totality (in the three spheres), are of the sphere of the manas.
54b. Plus the autonomous upaklesas.
? In the same way, the autonomous upaklesas (envy, avarice, etc. ) are abandoned through Meditation.
54c. The others have the six consciousnesses for their support.
The others are supported by the six consciousnesses: lust is abandoned through Meditation, as are hatred and ignorance, as well as the upaklesas which are associated with them, disrespect, absence of fear, torpor, and dissipation, and those which are included in the klesamahdbhumikas (disbelief, idleness, and non-diligence) (ii. 26a-v).
With which sense organs (sukhendriya, etc. , ii. 7) are the klesas and the upaklesas associated?
I. First, with respect to the klesas of Kamadhatu:
55a. Lust is associated with two agreeable sensations.
Lust is associated with pleasure and satisfaction.
178
Hatred is associated with displeasure and dissatisfaction, for lust and hatred have respectively happiness and dejection for their aspect, for both of them belong to the six consciousnesses.
55c. Moha (or avidya) with all.
Being associated with all the klesas, ignorance is associated
55b. Hatred with the contrary.
with the five sensations.
179
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55c-d. The view of negation with dissatisfaction and
180 sensation.
False view is associated with dissatisfaction among those persons who have done meritorious actions and who regret that their actions are without result; it is associated with satisfaction among transgressors.
56a. Doubt with dissatisfaction.
If one who aspires to certitude doubts, then he is dissatisfied.
56b. The others with satisfaction.
The others, that is, the views with the exception of false views and egotism--are associated with satisfaction, for they have the aspect of happiness.
Which anusayas have we considered up to now?
56b. Those arisen in Kamadhatu.
Having indicates the difference of these anusayas, the author notes a common characteristic:
56c. All are associated with indifference.
All these anusayas are associated with the indriya of indiffer- ence, for, says the School, there is necessarily indifference when the series of the klesa is going to be broken.
? II. With respect to the klesas of the higher spheres:
56c-d. In the higher stages, they are associated with their own sensations, to be determined according to the stage.
In the higher stages, the anusayas are associated with the sensation which are proper to them, to the extent that these sensations exist there (see ii. 12, viii. 12).
In the stage--the First Dhyana--where there are four consciousnesses, seeing, hearing, touch, and mental consciousness, the anusayas which are produced with each of these conscious- nesses are associated with the sensations proper to this conscious- ness: there one finds (1) the sensation of pleasure corresponding to the consciousnesses of seeing, hearing, and touch; (2) the sensation of satisfaction corresponding to the mental conscious- ness; and (3) the sensation of indifference corresponding to the
180 four consciousnesses.
In the stages--the Second Dhyana, etc. --where only the mental consciousness is found, the anusayas which are produced with this consciousness are associated with the sensations proper
182
to this consciousness in the state in question: Second Dhyana,
satisfaction and indifference: Third Dhyana, pleasure and indifference; Fourth Dhyana and Arupyas, indifference.
III. With respect to the upaklesas'.
57a-c. Regret, envy, anger, hostility, aversion, and the esteeming of evil are associated with dissatisfaction.
These upaklesas are associated with the indriya of dissatisfac- tion because they have dejection for their mode and they belong to
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the sphere of the manas.
57d. Avarice, with the contrary.
Avarice is assocated with the indriya of satisfaction; it has happiness for its mode, for it proceeds greed.
58a-b. Crookedness, cheating, hyprcrisy, and languor are associated with one and the other.
"Associated with the indriya of satisfaction and with the indriya of dissatisfaction:" it happens that one deceives another with satisfaction, and one deceives with dissatisfaction.
58b-c. Pridefulness is associated with the two agreeable sensations.
In the Third Dhyana, pridefulness is associated with the
183
All are associated with indifference. In the way that there is no restriction in the association of the klesa and the upaklesas with ignorance, so too with indifference.
58d. The four others with five.
Four wrappings--namely disrespect, absence of fear, torpor, and dissipation--are associated with the five sensations, because the first two are akusalamahdbhumikas, and the last two are
indriya of pleasure; below, with the indriya of satisfaction; above, with the indriya of indifference. Thus
58c. Indifference is everywhere.
? kleiamahdbhumikas (ii. 26).
***
From another point of view, the Sutra
five "hindrances" or "obstacles" (nwaranas), among the klesas and upaklesas: 1. kdmacchanda, 2. anger, 3. torpor-languor, 4. dissipation-regret, and 5. doubt.
Does this refer to the torpor, dissipation, and doubt of all the three Dhatus, or only of Kamadhatu?
185
The Sutra says that the hindrances are exclusively bad; consequently
186
59a. The hindrances exist in Kamadhatu.
But in none of the other Dhatus.
Why do torpor-and-languor and dissipation-and-regret constitute, as groups, two hindrances?
59b-c. Two make up a single hindrance, because they have
the same opposites, the same nourishment, and the same
187 result.
"Opposite," that is, opposition or counter-nourishment.
The Sutra teaches that torpor and languor have the same
nourishment, and the same counter-nourishment: "What is the
nourishment of torpor-languor? Five dharmas, namely tandri (bad
omens seen in dreams), arati(\inh&pp'mess), vijrmbhikd (physical
exhaustion), bhakte'samata (uneven consumption of food), and
cetaso linatva (mental depression). What is the counter-nourish-
188 ment? Alokasamjnd. "
184
The Latent Defilements 851
declares that there are
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Torpor and languor have the same action or task of rendering the mind languid.
In this same way dissipation and regret have the same
nourishment, the same counter-nourishment, and the same effect.
Its nourishment is four dharmas: preoccupation relative to one's
relatives (jndtivitarka), preoccupation relative to one's land
(janapadavitarka), preoccupation relative to the deathless ones
(amaravitarka), and remembrance of one's former merry-making
and companions (paurdnasya ca hasitakriditaramitaparibhavitasyd- 19
nusmartd). * Its counter-nourishment is calmness. Its effect is to 190
agitate the mind.
But all the klesas are a "hindrance. " Why does the Sutra distinguish five hindrances?
59c-d. Only five, be reason of the destruction of a skandha, 191
Kdmacchanda and anger destroy the element of morality,
torpor-languor destroy the element of discrimination, and
dissipation-regret destroy the element of absorption. And in the
absence of discrimination and absorption, there is doubt concern-
192 ing the Truths.
193
But, one would say, if this explanation is correct, dissipation-
regret, which hinders absorption, should be listed, in the list of the
hindrances, before torpor-languor. Thus these two hindrances
desroy, in the order in which they are named, the two elements of
absorption and discrimination: the danger to the person who
applies himself to absorption is in torpor-languor; the danger to
him who applies himself to discrimination of the dharmas is in 194
195
Other masters
explain this? The monk on his rounds perceives an agreeable or disagreeable object, and considers it as such; when he returns to the monastery the enjoyment and the aversion which proceed
by reason of doubt.
dissipation-regret.
give another explanation. How do they
? _ _ The Latent Defilements 853
from this agreeable-disagreeable impression, first hinder his entry into absorption. Then, when the monk has entered into absorp- tion, as he does not correctly cultivate calm and insight {samatha and vipasyand), there is then produced torpor-languor and dissipation-regret which, in this order, hinder his absorption (samddhi = samatha) and his discrmination (prajnd = vipasyand). Finally, when he has left the absorption, doubt hinders his reflection on the dharmas. It is in this way that there are the five hinderances.
There is one point to be examined.
Let us consider the klesas "universal in a different sphere" (visabhdgadhdtusarvatraga, v. 13)--that is, those that form the group of false views, etc. , and are abandoned through the Seeing of Suffering and of the Arising of Suffering--which have for their object the two higher spheres. This object is "completely known" by the anvayajndnas of Suffering and the Arising of Suffering which bear on the higher spheres (v. 14, vi. 26, vii. 3c): but it is not at the moment when these anvayajndnas are produced that the klesas in question are abandoned, for, also having Kamadhatu for their sphere, these klesas have been formerly destroyed by the dharmajndnas of Suffering and the Arising of Suffering the production of which is before that of the anvayajndnas.
Conversely, with respect to the klesas having an impure object (sdsravdlambana, v. 16) and to be abandoned through the Seeing the Extinction of Suffering and the Path--those which form the esteeming of false views group--it is not when their object (the group of false views to be abandoned through the Seeing of the Extinction of Suffering and of the Path) is "completely known" (by the dharmajndnas and anvayajndnas of Suffering and the Arising of Suffering) that they are abandoned. Rather they are abandoned only later by the Seeing of the Extinction of Suffering and by the Path.
Thus how can one say that these two categories of klesas are abandoned by a knowledge of their object?
? 854 Chapter Five
It is not an absolute principle that the klesas are abandoned by a knowledge of their object. They are abandoned in four ways.
With respect to the klesas abandoned through Seeing:
60a-c. Destruction by a knowledge of the object, by the
destruction of the klesas of which they are the object, and by 196
1. The klesas (1) bearing on the bhumi to which they belong, abandoned through the Seeing of Suffering and the Arising of Suffering, or (2) having a pure object, abandoned through the Seeing of the Extinction of Suffering and the Path (v. 14), are abandoned through a knowledge of their object.
2. The universal klesas in another sphere, abandoned through
the Seeing of Suffering and the Arising of Suffering, are aban-
doned through the destruction of the klesa of which they are the
object. These klesas (v. 12) are of the object of a universal klesa in
its own sphere: by the destruction of those, these are also
197 destroyed.
3. The klesas having an impure object, abandoned through the
Seeing of the Extinction of Suffering and the Path are abandoned
through the abandoning of their object. These klesas have for their
the abandoning of the object.
object the klesa which has a pure object (v. 14). By the destruction 198
of those, these are also destroyed.
***
With respect to the klesas abandoned through Meditation,
60d. There is destruction through the arising of the opposition.
? When a path is opposed to one category of klesa, this path, by arising, causes this category of defilement to be abandoned.
Which path is opposed to which category?
This will be taught in detail (vi. 33): "The weak-weak path is opposed to the strong-strong category . . . The strong-strong path is opposed to the weak-weak category. "
How many types of oppositions are there?
61a-c. Opposition is fourfold: abandoning, maintaining, removal, and disgust.
1. The Uninterrupted Path (dnantaryamdrga, vi. 28,65) is a prahdna-pratipaksa, "an opposition which results in abandoning. "
2. The next path, the Path of Deliverance (vimuktimdrga), is an adhdra-pratipaksa, "opposition through which the abandoning obtained by the proceeding path, is found to be maintained, affirmed. "
3. The next path, visesamdrga is the duribhdva-pratipaksa, "opposition by which the possession of the kleia previously cut off, is found to be removed. "
According to others, the Path of Deliverance is itself the opposition of removal (duribhdva-pratipaksa), for the possession of the klesa is also removed from it.
4. The path which consists of considering a sphere of existence as bad (impermanent, etc. ) and which finds disgust in it is the path of opposition through disgust (vidusand-pratipaksa, see vi. 50).
But we say, here is the correct order: 1. opposition through
199
disgust is the Preparatory Path ( prayogamdrga); 2. opposition
through abandoning is the whole of the Uninterrupted Path; 3. opposition through which the proceeding path is maintained is the Path of Deliverance; and 4. opposition by which the possession of the klesa previously cut off, is removed is the Distinguished Path
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When one abandons the klesas, through separation from what are they abandoned?
61c-d. The klesa is supposed to become abandoned through 201
The klesa, in fact, cannot be separated from its samprayoga, (that is, from the dharmas associated with the mind, sensations,
So be it. A future klesa can be separated from its object, but how can a past klesa be? [The thing that it has taken as its object remains having been taken as object]. Would you say that the expression alambandt prahdtavyah, "to be abandoned through separation from its object," signifies dlambanaparijnandt prahata- vyah, "to be abandoned through perfect knowledge of the object? " But the rule that the klesa is abandoned through knowledge of the object is not absolute (see above, p. 854); consequently there is a
203
difficulty to be resolved here.
What does one do in order that the klesas may be termed
prahma, or "abandoned? "
A personal klesa is abandoned through the cutting off oiprapti or the possession of this klesa (ii. 36b) which exists in the personal series. As for the klesa of another, or for rupa in its totality (kusala, etc. ), or for the undefiled dharmas, these diverse things are abandoned through the abandoning of the personal klesa which takes them as its object (Vibhdsd, TD 27, p. 274c21, p. 411a27, etc. )
(V. 63).
etc. ii. 24);
but it can be separated from its object in such a
separation from its object.
202
manner that it no longer re-arises bearing on this object.
***
? How many types of separation are there? There are four, say the School:
62. Separation through difference of nature, through opposition, through separation of place, and through time; as, for example, the primary elements, the precepts, places,
204
1. Separation through difference of nature: although the primary elements {mahdbhuta) arise together (sahaja, ii. 65), they are separated one from the other by the fact of their different natures.
2. Separation by opposition: one is separated from immorality by the precepts.
3. Separation of place by difference of place: the oceans of the East and the West.
4. Separation by time: as the past and the future. One says that the past and the future are separated: from what are they separated?
They are separated from the present.
How can the past which has just perished and the future which is about to arise be separated from the present?
It is by reason of the difference of time period that, according to us, the past and the future are separated; not by reason of the fact that they will be distant in the past or in the future. For if this were the case, the present would also be separate, for it constitutes a different time period. We say that the past and the future are seperated through their activity (karitra, see v. 25).
But how can an unconditioned thing, which is always inactive,
205
be considered as near?
Because, universally, they possess the two extinctions
and the two time periods.
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(nirodha, ii. 36).
This argument would hold for the past and the future (one possesses past and future good dharmas, etc. ); but how can space, which one cannot possess (iii. 36), be near?
We say that the past and the future are separated from one another because they are separated by the present; the present is near because it is near to the past and future; an unconditioned thing is near because it is not separated or hindered by anything.
But then the past and the future will be at one and the same time far and near, being far from each other and near to the present.
206
Here is the correct explanation.
the unique, self characteristics of the dharmas, because it has not attained them; the past is separated from them because it has fallen away from them.
***
It has been said that the klesas are not destroyed through the arising of their opposition or opposites (v.