9c) opposes sensual craving {kdmardga); we learn here that
equanimity
also opposes it.
AbhidharmakosabhasyamVol-4VasubandhuPoussinPruden1991
In fact, the pure (=undefiled)
109
Path cannot be cultivated in Bhavagra; Akimcanya is very close to it.
***
but on the other hand,
What is the object of the Dhyana and Arupya absorptions?
20c. Associated with thirst, absorption has its own exis- tence {bhava) for its object.
"Absorption associated with thirst" (=desire) signifies the
absorption of enjoyment (viii. 6). It has for its object "its own
bhava" that is, the bhava of its sphere. Bhava signifies "that which
is defiled" [This is another manner of presenting the doctrine of
viii. 6: the absorption of enjoyment has for its object a pure but
defiled absorption, not an undefiled absorption]. It does not have a
lower sphere for its object, for the ascetic that cultivates the
absorption of enjoyment of a certain sphere is detached from the
110
lower sphere.
He does not have a higher sphere for his object,
for the spheres are delimited by desire.
111
He does not have an
undefiled absorption for his object, which would imply that it is
112
pure.
20d. Pure absorption has all that exists for its object.
The pure or undefiled absorption takes as its object all of the
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dharmas that exist, conditioned (samskrta) and unconditioned nb
21a-b. The pure Arupya absorptions of the principal spheres do not have lower defiled absorptions for their object.
The pure absorptions cultivated in the principal spheres of Arupyadhatu--in opposition to the Dhyana absorptions and to the absorptions cultivated in the sdmantakas of Arupyadhatu (viii. 22) --do not have for their object the defiled dharmas of lower spheres, but the dharmas of their own sphere or of a higher sphere.
The undefiled dharmas grasp all inferential knowledge {anvayajndna, vii. 3c) for their object, the sarvanvayajndnapaksa; they do not concern themselves with the knowledge of the dharmas (the dharmajndna, whose object, namely Kamadhatu, is too distant); they no longer concern themselves with the extinction (which is undefiled) of a lower sphere, which would be possible only if they were concerned with this sphere.
The absorptions cultivated in the sdmantakas of Arupyadhatu
have for their object the lower sphere, for they include an
irresistable Path {dnantaryamdrga) whose sole object is the lower
(asamskrta). Nevertheless
114
sphere.
***
Among the three types of dhyana and arupya absorptions,-- undefiled and supermundane (andsrava), pure (suddhaka), and defiled (klista),--which one destroys the defilements (klesas)?
21c-d. The defilements are abandoned through the unde- filed absorptions.
? ^__ The Absorptions 1233
Any undefiled absorption is capable of cutting off the defilements; not the pure absorptions, nor even less, the defiled absorptions.
The pure absorption does not cut off the defilements of a lower sphere, for the ascetic can only obtain the pure absorption of a certain sphere because he is detached from a lower sphere; he does not cut off the defilements of his sphere, for he does not oppose
115
higher sphere, because they are more subtle than he himself.
2Id. And also by means of the sdmantakas, (likewise pure).
If the sdmantakas of the dhyanas and the ampyas are pure, they cut off the defilements, because they are opposed to a lower sphere.
***
How many sdmantakas, prefatory or threshold absorptions, are there?
22a. There are eight sdmantakas in the basic absorptions.
Each basic absorption has a sdmantaka or prefatory absorption, through which one enters into the basic absorption.
Are the sdmantakas of three types,--undefiled, pure, or defiled,--like the basic absorptions? Do they possess the same sensations {vedand, namely joy or prtti in the first two Dhyanas, happiness or sukha in the Third, and equanimity or upeksa in the Fourth) as they do?
22b. They are pure; they possess the sensation of equanimi-
116 ty.
these defilements;
he does not cut off the defilements of a
? 1254 Chapter Eight
The samantakas are exclusively pure and are associated with
the sensation of equanimity, because one traverses them through
effort, because the abhorance of the lower sphere has not yet
117
disappeared,
detaches oneself from the lower sphere.
contain the sensation of equanimity and they are not associated with enjoyment.
22c. The first is also Aryan.
119
The first sdmantaka is called Anagamya. It is of two types,
pure and Aryan, that is, undefiled.
The sdmantaka mind through which one enters an existence is defiled; but the sdmantaka mind through which one enters absorption cannot be defiled, for this thesis has been refuted
(above, p. 1253, line 16).
120
and because they are the Path by which one
121
Other masters say that the Anagamya sdmantaka is also 122
**#
Does dhydnantara, the intermediate dhyana, differ or not from sdmantaka?
It differs from it. In fact sdmantaka is the door to detachment from a lower sphere, but this is not the case for dhydnantara. Furthermore
l2b 22d. Dhydnantara is without vitarka.
22c. Some say that it is threefold.
associated with enjoyment.
118
Therefore they only
? _ _ _ T? g Absorptions 1255
The First basic dhydna and the first sdmantaka are associated
with vitarka and vicdra. In the seven higher absorptions (the basic
Dhyanas and their sdmantakas), there is neither vitarka nor vicdra.
Only dhydndntara is filled with vicdra without being filled with
vitarka; consequently it is superior to the First Dhyana but inferior
to the Second. This is why it is called dhydndntara, or intermediate 124
dhydna.
Consequently in the higher spheres there is no dhydndntara,
for the other spheres do not have, like the First, a higher and a
125 lower (visesdbhdvdt).
To how many categories does dhydndntara sensation does it have?
23a. To three;
belong? What
***
It can be associated with enjoyment, a pure absorption, and an undefiled absorption.
23b. It has the sensation of equanimity.
Like the prefatory or threshold absorptions (sdmantakas), it
has the neither-disagreeable-nor-agreeable sensation, for it is
associated with the faculty of equanimity (iv. 48). One progresses
126
through it through effort (abhisamskdravdhin) and therefore it
cannot be associated with satisfaction (saumanasya). Hence it is considered to be a "difficult path" (duhkha pratipad, vi. 66).
What is the result of dhydndntara?
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127 23c. It has Mahabrahma for its result.
Whoever cultivates this absorption to the highest degree is reborn as Mahabrahma.
***
12 [We have explained the absorptions or samdpattis. *
What are the samddhisP]
129
The Sutra
samddhi with vitarka and vicdra, 2) samddhi without vitarka but with vicdra, and 3) samddhi without vitarka and vicdra. Dhydndn- tara is samddhi without vitarka but with vicdra.
As for dhyandntara,
says that there are three types of samddhi: 1)
23d-e. Up to it, samddhi exists with vitarka and vicdra; 130
(beyond, samddhi exists without either).
All samddhi that is below dhyandntara contains vitarka and vicdra. This refers to the First Dhyana and to any other samddhi
131 supported by the First Dhyana.
23e. Beyond, samddhi exists without either.
Above dhyandntara, all samddhi is without vitarka and vicdra, from the sdmantaka of the Second Dhyuna to the Fourth Ariipya absorption.
132
The Sutra
absorption of emptiness (sunyatdsamddhi), the absorption of the absence of characteristics, (dnimittasamddhi)9 and the absorption of the absence of intention (apranihitasamddhi).
teaches that there are three absorptions, the
? 24a. The absence of characteristics has the aspect of the
133
Tranquil.
The absorption associated with the aspect of the Truth of Extinction (nirodhasatya),--that is, the absorption in which the ascetic considers extinction,--is called the absorption of the
134
Because Nirvana or extinction, being free from ten characteris- tics {nimittd) is called animitta. The absorption that has Nirvana
nb
for its object is thus dnimitta. The ten characteristics or marks
{nimittd) are: 1-5) the five dyatanas, external sources of the sense consciousnesses, physical matter (rupa), sound, etc. ; 6-7) male and female; and 8-10) the three characteristics of conditioned things (the samskrtalaksanas, ii. 45), arising, duration-and-change, and death.
136 24b-c. Emptiness has the aspects of emptiness and non-self.
The absorption associated with the two aspects of emptiness (sunya) and of non-self (andtman) is called the absorption of emptiness (Mnyatdsamddhi). There are thus two aspects, the last two aspects of the Truth of Suffering.
24c-d. The absence of intention is associated with the other Truths.
The absorption of the absence of intention is"the absorption that grasps the other ten aspects.
On the one hand, there are aspects of impermanence (anitya) and suffering {duhkha, the first two aspects of the Truth of
absence of characteristics. This absorption has four aspects.
Why does it receive this name?
The Absorptions 1257
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Suffering) and the four aspects of the Truth of Origin, which
provoke dread (udvega), and on the other hand, the four aspects of
the Path, for the Path is like a raft and should necessarily be
137
The absorption that grasps these ten aspects is turned toward the passing beyond of things that are impermanent, suffering, arising, and the Path; it is then called apranihita, free from pranidhana, the will or desire for something.
On the contrary however, Nirvana, under these four aspects and as the object of the absorption of the absence of intention, should not be abandoned; and the last two aspects of the Truth of Suffering, namely emptiness and non-self, the object of the absorption of emptiness, do not provoke dread, for these two aspects belong to Nirvana as well as to conditioned things.
***
These three absorptions (samddhi) are of two types lb8
They are pure (suddhaka) or immaculate, that is undef iled (andsrava), acordingly as they are worldly or transworldly. Worldly, they exist in eleven spheres; transworldly, they exist in
139
25b. Immaculate, they are the three gates to deliverance
140 (vimoksamukha).
When they are undefiled, they are also called "the gates to deliverance", because they are effectively the gates leading to Nirvana or deliverance (moksa). We have emptiness as a gate to deliverance (sunyatdvimoksamukha), the absence of characteristics
abandoned.
25a. Pure or immaculate (amala).
the sphere of the Path.
? as a gate to deliverance (dnimittavimoksamukha), and the absence of intention as a gate to deliverance (apranihitavimoksamukha).
25c-d. There are also three other absorptions (samddhi)
141
They are also called the absorption of the emptiness of emptiness (sunyatdsunyatdsamddhi), the absorption of the absence of intention in the absence of intention (apranihitdpranihitasa- mddhi), and the absorption of the absence of characteristics in the absence of characteristics (dnimittdnimittasamddhi), because they have respectively, and in a manner that we shall explain, the absorptions of emptiness, the absence of intention, and the absence of characteristics for their objects.
26a-b. The first two refer to the Asaiksa under the aspects of emptiness and impermanence.
They have for their object the absorption of the Asaiksa; that is, they have respectively the absorption of emptiness and the absorption of the absence of intention as realized by an Arhat for their object (see viii. 27a).
The absorption of the emptiness of emptiness considers the
absorption of emptiness, which considers the dharmas as empty
and non-self, as empty but not as non-self, because a view of
non-self does not provoke the same dread as does a view of
142
The absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) has the absorption of the absence of intention of the Asaiksa for its object, an absorption which considers things under ten aspects, impermanence, suffering, etc. (viii. 24c), by considering them as impermanent. It does not consider them as suffering, nor as cause (hetu), origin (samudaya), condition {pratyaya), or appearance (prabhava), for
emptiness.
called "emptiness of emptiness", etc.
The Absorptions 1259
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the absorption of the absence of intention, being undefiled, is not suffering or cause; and although the absorption of the absence of intention is the Path, the absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) no longer considers it as a Path, the truth (nydya), the route, (pratipad), nor as pertaining to the truth (naitydnika), because the goal pursued by the ascetic is that of becoming disgusted with the absorption of the
143 absence of intention.
26c-d. The absence of characteristics in the absence of
characteristics has for its object extinction (ksayam) not
attained through conscious effort, and considers it as
144 tranquil (Santa).
This is to say that the absorption of the absence of characteris-
tics in the absence of characteristics has for its object the extinction
that is not attained through conscious effort (apratisamkhydni- 145
rodha) of the absorption of the absence of characteristics, and considers this extinction under the aspect of tranquility, thinking, "This extinction is tranquil".
It does not have for its object the extinction attained through
conscious effort (pratisamkhyanirodha) of the absorption of the
absence of characteristics, for this absorption is undefiled, and
there is no extinction attained through conscious effort of anything
146 that is pure.
And of the four aspects under which one can consider
extinction attained through conscious effort, namely extinction
(nirodha), tranquility (sdnta), excellent (pramta), and leaving
(nihsarana, 9vii. l3a), the aspect of tranquility is the only one that
147
is appropriate here.
In fact, the characteristic of extinction
belongs to the extinction not attained through conscious effort, as
148 well as to the extinction brought about by impermanence; the
extinction not attained through conscious effort is not excellent,
149
for it is morally neutral (avydkrta); it is not leaving, for it is not
150 disconnection from the defilements.
? ?
The Absorptions 1261
***
The three absorptions (samddhi) are exclusively
27a. Defiled (lit: possessing the defilements, sdsrava).
Because they hate the Path [: they turn away from it, regarding it as empty, etc. ] Now such absorptions are not pure, or undefiled dharmas.
***
Where do they arise?
27a-b. Among humans, (among the Unshakeable Ones). 151
They are cultivated only by humans of the Three Dvipas, and not by the gods.
Among whom do they arise?
27b. Among the Unshakeable Ones.
Only among the Arhats of the Unshakeable {akopya, vi. 56a) class, and among no other Arhats.
In what sphere {bhumi) do these also exist?
27c. With the exception of the seven samantakas.
These absorptions arise ("have for their support") eleven
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spheres, namely Kamadhatu, Anagamya, the eight basic absorp- tions (Dhyana and Ariipya absorptions, with the exception of the prefatory absorptions, sdmantakas) and dhyandntara.
#**
The Sutra says that there are four cultivations of absorption (samddhibhdvand): "There is a cultivation of the absorption that cultivates, practices, repeatedly cultivates, which has for its result
152 the possession of happiness in this world,'* and the rest.
27c. The First good Dhyana is the cultivation of the absorption that has for its result happiness; (the super- normal knowledge of the [divine] eye has sight for its result; the cultivation of good arisen from exercise has comprehension for its result; the absorption likened to a Vajra (= Vajropamasamadhi) of the Fourth Dhyana has the
153
1. The "First good Dhyana" is the first pure (suddhaka) or undefiled dhydna. Through this dhyana, the ascetic obtains
154 "happiness in this world" (drsfadharmasukhavihdra). This
holds for the other three Dhyanas as for the First Dhyana.
This absorption does not necessarily have for its result happiness beyond this world, for the ascetic who possesses it can fall from it, he can be reborn higher, or he can obtain Nirvana: in these three cases he does not enjoy happiness in a future life.
28a. The supernormal knowledge (abhijnd) of the eye has sight for its result.
2. The second cultivation of the absorption has for its result the
1
acquisition of the seeing of knowledge (jndnadarsana). ^ This is the
156 supernormal knowledge of the divine eye (divyacaksurabhijnd).
extinction of the defilements for its result. )
? 28b. The cultivation of good arisen from exercise has comprehension for its result.
3. The third cultivation of the absorption has for its result the
157 attainment of the excellent forms of prajnd (prajndprabheda).
This is the samddhibhdvand of the superior qualities which arise from cultivation, that is, the qualities of the three spheres and
28c. The absorption likened to a Vajra of the Fourth Dhyana has the extinction of the defilements for its result.
4. In the Fourth Dhyana there is produced an absorption that is called the cultivation "like a Vajra" (vajropama). This absorption destroys all of the defilements.
***
According to the School, the Blessed One, in setting forth this fourfold cultivation of the absorptions, teaches his own cultivation.
How is this?
Because he places himself in the Fourth Dhyana in order to realize the Vajropamasamadhi (vi. 44b) which, as we have seen,
160
We have explained the absorptions. Let us explain the qualities
158
qualities is called the samddhibhdvand of these qualities.
pure, undefiled qualities.
The samadhi that produces these 159
can be realized in other states of absorption.
***
(guna) that the ascetic realizes by being in the absorptions.
161
The Absorptions 1263
? 1264 Chapter Eight
29a. The Immeasurables {apramdnas) are four in number.
They are goodwill or friendship (maitrt), compassion (karund), joy {mudita), and equanimity a(up eks a). They are called the Immeasurables {apramdnas) because they apply to an immeasura- ble number of beings, drawing after them an immeasurable merit,
163
In order the four Immeasurables oppose ill-will {vydpada), harm {vihimsd), dissatisfaction (arati), and sensual craving {kdmardga) and hostility {vyapadd). Goodwill causes persons who are given over to ill-will to abandon ill-will, and so on.
We have seen that the meditation on loathsome things {asubhabhdvand, vi.
9c) opposes sensual craving {kdmardga); we learn here that equanimity also opposes it.
What is the difference between the meditation on loathsome things and equanimity in their opposition to sensual craving?
According to the Vibhdsa (TD 27, p. 427c), there is reason to distinguish, with respect to sensual craving, craving for the visible things {varna) of Kamadhatu, and sexual craving (which is craving for a certain tangible thing). Now meditation on loathsome things opposes the first of these two craving, whereas equanimity is
165 opposed to the second.
We would say rather that meditation on loathsome things is opposed to sexual craving, (for this meditation eliminates all desire relating to color, shape, aspect, contact, or bearing); whereas equanimity is opposed to craving that has for its object father, mother, children, and parents.
and producing immeasurable [retributive] results.
164 29b. Because they oppose ill-will, etc. ,
162
? ***
[What are the Immeasurables? ]
29c. Goodwill is the absence of hatred.
The nature of goodwill is the absence of malice.
29d. So too compassion.
This is also the case for compassion.
29e. Joy is satisfaction.
The nature of joy is satisfaction (saumanasya, ii. 8a).
30a. Equanimity is the absence of desire.
The nature of equanimity is the absence of desire.
[But if equanimity is the absence of desire,] how can it oppose ill-will?
[The Vaibhasikas answer:] Because ill-will is provoked by desire.
We would say rather that equanimity is both the absence of
166 desire and the absence of ill-will.
#*#
[What are the aspects or the objects of the Immeasurables? ]
The Absorptions 1265
? 1266 Chapter Eight
30a-c. Their aspects are happiness, unhappiness, joy, and beings.
Happy beings {sukhita) are the object of goodwill. The ascetic produces with regard to them a mind having the following aspect,
Suffering beings {duhkhita) are the object of meditation. With
167 goodwill (maitribhdvand).
"Beings are happy! "
and by this, he enters the meditation of
168 this, he enters the meditation of compassion (karundbhdvand).
regard to them the ascetic thinks, "Beings are unhappy! "
and, by
Joyful beings {modantdm) are the object of joy. With regard to 169
them, the ascetic thinks, "Beings are joyful! " and, by this, he enters into the meditation of joy {muditdbhdvand).
Beings considered merely as beings and without making any
distinction, are the object of equanimity. With regard to them the
ascetic produces a mind having the following aspect, "Beings! '*
and, by this, by means of what can be called "impartiality"
110
(mddhyasthya), he enters into the meditation of equanimity
(upeksdbhdvand).
Yet, to consider the beings who do not possess happiness as
171
happy is an intentional view (adhimoksa) not conforming to the
facts, and is erroneous {vipartta).
No; it is not erroneous: 1) when the ascetic thinks, "Beings are happy! " the sense is "May beings be happy! " 2) there is no error in his intention, for 3) the ascetic indeed knows that he conceives an intentional view. And even though the ascetic himself is mistaken, what harm in there in that? Would you say that the Immeasurables are bad because they take beings as they are not? But they are the roots of good since they oppose ill-will, etc.
***
? The Immeasurables have living beings for their object. More precisely
30d. They have the living beings of Kamadhatu for their sphere.
In fact they oppose ill-will with respect to these beings.
172
However, according to the Sutra, the ascetic produces the
mind of goodwill with regard to one cardinal direction, with regard to two cardinal directions, . . . The Sutra speaks of the physical world but it has in view the beings that are to be found in the physical world.
In what spheres does the ascetic produce the Immeasurables?
31a. Joy in two Dhyanas.
One cultivates joy (muditd) in only the first two Dhyanas, for joy is satisfaction (saumanasya) and satisfaction is absent in the other Dhyanas.
31b. The others in six spheres.
The other three Immeasurables exist in six spheres: in Anagamya, in dhyanantara, and in the Four Dhyanas.
31c. Or, according to some, in five.
However, according to other masters, they are in only five spheres, with the exception of the Anagamya.
According to still other masters, they exist in ten spheres, by adding to the six 7) Kamadhatu and 8-10) the three samantakas of
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the higher Dhyanas. The number varies accordingly as one attributes the Immeasurables to a state of non-absorption (i. e. , Kamadhatu) as to a state of absorption, or to the prefatory stages (the sdmantakas) as to the principal Dhyanas.
***
We have said that the Immeasurables oppose ill-will, etc. Does this mean that one could abandon the defilements by means of the Immeasurables?
31d. There is no abandoning through the Immeasurables.
For the Immeasurables have the basic Dhyanas for their sphere
173
or places of their arising;
voluntary (adhimukti-, ii. 72) judgment and not an exact judgment; and because they have for their object living beings and not the general characteristics of things (dharmasamdnyalaksanas, ii. 72, English trans, p. 320).
However in their preparatory stage (prayoga), the Immeasura- bles disturb ill-will, etc. , and the Immeasurables dispel (lit. : "render distant") ill-will already abandoned: this is why we have said above that the Immeasurables oppose ill-will, etc.
174
More specifically:
Kamadhatu and in Anagamya (viii. 22c), the preliminary stages (iv. , p. 706), only resemble goodwill, compassion, etc. in a state of absorption which will be cultivated in the basic Dhyanas, the stages of the Immeasurables properly so called. After having disturbed ill-will, etc. , by means of preliminary goodwill, compas- sion, etc. , the ascetic produces, in the absorption of Anagamya, a path of abandoning (prahdnamarga)--independent of goodwill, compassion, etc. ,--by which he abandons the defilements. Once the defilements are abandoned, the ascetic obtains detachment from Kamadhatu, enters the basic Dhyana, and then obtains the
because they include an arbitrary or
goodwill, compassion, etc. , cultivated in
? ? The Absorptions 1269
Four Immeasurables of the sphere of the basic Dhyana. The defilements are thus dispelled, and made distant, and the ascetic will henceforth be invincible, even when he encounters powerful causes of defilement.
How does the beginner (ddikarmika) cultivate goodwill?
He calls to mind the happiness that he himself has expe- rienced; he hears one speak of the happiness experienced by others, by the Buddhas, the Bodhisattvas, the Sravakas, and the Pratyekabuddhas. He forms the vow that all beings shall obtain this happiness.
When his defilements are too strong, the ascetic is not capable of carrying out his intention impartially: he should then divide all beings into three categories, friends, persons to whom he is indifferent, and enemies. The first category is also divided into three: good friends, medium friends, and lesser friends; and in the same way the third (=enemies). The category of persons to whom he is indifferent is not so subdivided: thus there are altogether seven groups. Having made this division, the ascetic first forms the vow of happiness with regard to his good friends; he then follows this with a vow of happiness with regard to the medium friends and lesser friends. Finally the ascetic no longer distin- guishes the three categories of friends; he then forms the same vow with regard to persons to whom he is indifferent and with regard to his enemies. Through the force of all these, he produces, with regard to his greatest enemies, the same vow of happiness as with regards his dearest friends.
When this meditation or cultivation of the vow of happiness, sevenfold and impartial, is achieved, the ascetic then progressively enlarges the domain of this vow, embracing his town, his country, one cardinal direction, and then all the universe. When all beings, without exception, are embraced in his infinite mind of goodwill, the meditation of goodwill is achieved.
Those who take pleasure in the qualities of others easily and rapidly cultivate goodwill, but not so those who take pleasure in
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discovering the faults of others. For even persons who have cut off their roots of good (iv. 79) are not without their good qualities, and one can even find faults among the Pratyekabuddhas themselves: the consequences of the ancient good deeds of the former, and the bad deeds of the latter, are visible in their bodies, etc.
So too one should understand the meditation or cultivation of
compassion and joy. One sees beings falling into the ocean of
suffering: one forms the vow {adhimucyate): "May they be 175
delivered from suffering! May they enter into joy. " In this way one exercises himself in compassion and joy. One who cultivates equanimity takes as his point of departure the category of persons to whom he is indifferent, for the aspect of equanimity is, as we
176 have seen, merely "Beings! "
***
In what sphere of rebirth does one cultivate the Immeasura- bles?
31e. One produces them among humans.
Only humans can cultivate the Immeasurables and not beings in any of the other spheres of rebirth.
*##
When a person possesses one Immeasurable, does he necessar- ily possess all of the others?
He does not necessarily possess them all.
31f. He necessarily possesses three.
? The person who has produced the Third Dhyana or the Fourth Dhyana cannot possess joy, since satisfaction is absent in these Dhyanas. When one possesses one Immeasurable, one always possesses three.
***
What are the Deliverances (vimoksa)?
32a. The Deliverances are eight in number.
178
177
According to the Sutra:
sees physical matter" (rupi rupani pasyati): this is the First Deliverance; 2) not having the idea of internal visible things, he sees external visible things: this is the Second Deliverance; 3) bringing forth agreeable Deliverance, he dwells in this absorption: this is the Third Deliverance (see below, note 196).
The Fourth to the Seventh Deliverances are the four absorp- tions of Arupyadhatu (Akasanantyayatana, etc. ). The Eighth Deliverance is the absorption of the extinction of ideas and sensations {samjndveditanirodhasamapatti).
32a-b. The first two are meditations on loathsome things;
180
The first two Deliverances are, by their nature, meditations on loathsome things (vi. 9), for they have for their aspect the idea of a corpse turning blue, etc. [The ascetic considers internal and external visible things, his body or external bodies, under the aspects of a corpse turning blue, etc. ] Consequently the rules that concern the first two Deliverances are the same as for the meditations on loathsome things.
(in two Dhyanas).
"One endowed with physical matter
119
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32b. They are in two Dhyanas.
They are cultivated only in the first two Dhyanas; when they
181
are cultivated in the First Dhyana, they oppose
the visible things (varnardga) of Kamadhatu; cultivated in the Second Dhyana, they oppose attachment to the visible things of the First Dhyana. [In the Second Dhyana there is no attachment to visible things that should be opposed in the Third Dhyana, viii, p. 1232, 1241,]
32c. The Third in the last Dhyana.
The Third Deliverance can only be cultivated in the Fourth Dhyana.
32d. It is the absence of desire.
It is by nature the root of good absence of desire, not a meditation on loathsome things; in fact it takes for its object a thing that it considers as good: it therefore has the aspect of something good.
***
These three Deliverances, with the dharmas that are associated with them, are the five skandhas. As for the Deliverances of Arupyadhatu:
32d. They are good Arupyas and absorption.
The Third to the Seventh Deliverances are the good arupyas,
attachment to
? that is, they are pure or undefiled (viii. 5), and they pertain to
absorption (samahita), but not the drupya that is produced at the 182
According to others, the mind and mental states produced by retribution among beings born in Arupyadhatu are not concen- trated.
The name of "Deliverance" is also given to the Path of Deliverance (Vimuktimarga) of the prefatory stages of the absorptions of Arupyadhatu (drupyasdmantakasamdpatti, viii. 22), but not to the Irresistable Path (the path of abandoning, Anantaryamarga) of these same prefatory stages: for these have for their object the lower sphere that they abandon, and the Deliverances receive their name from the fact that they turn away
183
33a. The absorption of extinction {nirodhasamapatti).
The Absorption of Extinction, or more fully the absorption of
end of life [viii. l6c, note 103].
from the lower sphere.
the extinction of ideas and sensations (samjnaveditanirodhasamd- 184
patti) is the Eighth Deliverance. We have already mentioned it.
It is called ''Deliverance'* because it turns away from ideas
(samjnd) and sensations {vedita = vedand)\ or rather because it
185
turns away from all conditioned things.
186 deliverances because they deliver one from the obstacles to
187
***
The absorption of extinction is realized
According to others, the Eight Deliverances
are called
absorption.
33b. Immediately after a subtle-subtle mind.
The Absorptions 1273
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A mind in Bhavagra (=Naivasamjnanasamjnayatana), which
belongs to the ascetic who is in a position to realize the absorption
of extinction, is subtle in comparison with any mind associated
m
with ideas (samjna). "Subtle-subtle'* (suksmasuksma) signifies a
mind more subtle, but yet one which enters the absorption of extinction [that is to say, "upon which there immediately succeeds .
? ? "]?
The absorption of extinction comes to an end when there
appears either a pure mind (viii. 5) of the sphere of Bhavagra, the
Fourth Arupya--the sphere to which the absorption of extinction
belongs--or an Aryan, that is, an undefiled mind of the sphere of
the Third Arupya. Then there is entry into the absorption of
extinction by a defiled mind, and going out by a defiled or undefiled
190
mind.
33c-d. Going out into a pure mind of the sphere of the same absorption, or into a lower Aryan mind.
***
What is the object of the Deliverances?
34a. The first ones have for their object the visible things of Kamadhatu.
The first three Deliverances have for their object the physical matter (rupayatana) of Kamadhatu, unpleasant physical matter in the first two, pleasant physical matter in the Third.
34b. As for those that are non-material, all that which belongs to the Knowledge, the Suffering of their sphere and of a higher sphere, etc.
? The Deliverances of Arupyadhatu have for their object the
191
extinction of this Suffering, the totality of Non-dual Knowledge
Suffering of their sphere and a higher sphere,
(anvayajndna), the extinction not attained through conscious effort
192 m (apratisamkhydnirodha) and space (dkdsa).
***
We have seen (32a-c) that the first two Deliverances belong to the first two Dhyanas, that the Third Deliverance belongs to the Fourth Dhy&na. Why is there no Deliverance in the Third Dhyana?
Since body consciousness is absent in the Second Dhyana, there is no craving for the visible things of this Dhyana [which should be opposed in the Third Dhyana], because the Third Dhyana is "agitated by its excellent pleasures".
But if there is no craving for visible things in the Third Dhyana, what purpose does the ascetic pursue in producing the Third Deliverance [which is a meditation on an agreeable physical object]?
The ascetic should gladden his mind which the meditation on loathsome things has depressed; or rather he should take into consideration his achievement or his lack of achievement. He asks himself if the first two Deliverances have been achieved or not. If, in his contemplation on an agreeable object (the Third Deliver- ance), defilements do not arise, then the first two Deliverances
194
have been achieved. In fact the ascetic cultivates the Deliveran-
ces, the Dominent Ayatanas, etc. , with a twofold purpose: 1) to remove, to render more distant, the defilements; and 2) to obtain mastery in absorption. This mastery has for its result the production of the qualities, such as Absence of Contention (Arana), etc.
109
Path cannot be cultivated in Bhavagra; Akimcanya is very close to it.
***
but on the other hand,
What is the object of the Dhyana and Arupya absorptions?
20c. Associated with thirst, absorption has its own exis- tence {bhava) for its object.
"Absorption associated with thirst" (=desire) signifies the
absorption of enjoyment (viii. 6). It has for its object "its own
bhava" that is, the bhava of its sphere. Bhava signifies "that which
is defiled" [This is another manner of presenting the doctrine of
viii. 6: the absorption of enjoyment has for its object a pure but
defiled absorption, not an undefiled absorption]. It does not have a
lower sphere for its object, for the ascetic that cultivates the
absorption of enjoyment of a certain sphere is detached from the
110
lower sphere.
He does not have a higher sphere for his object,
for the spheres are delimited by desire.
111
He does not have an
undefiled absorption for his object, which would imply that it is
112
pure.
20d. Pure absorption has all that exists for its object.
The pure or undefiled absorption takes as its object all of the
The Absorptions 1251
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dharmas that exist, conditioned (samskrta) and unconditioned nb
21a-b. The pure Arupya absorptions of the principal spheres do not have lower defiled absorptions for their object.
The pure absorptions cultivated in the principal spheres of Arupyadhatu--in opposition to the Dhyana absorptions and to the absorptions cultivated in the sdmantakas of Arupyadhatu (viii. 22) --do not have for their object the defiled dharmas of lower spheres, but the dharmas of their own sphere or of a higher sphere.
The undefiled dharmas grasp all inferential knowledge {anvayajndna, vii. 3c) for their object, the sarvanvayajndnapaksa; they do not concern themselves with the knowledge of the dharmas (the dharmajndna, whose object, namely Kamadhatu, is too distant); they no longer concern themselves with the extinction (which is undefiled) of a lower sphere, which would be possible only if they were concerned with this sphere.
The absorptions cultivated in the sdmantakas of Arupyadhatu
have for their object the lower sphere, for they include an
irresistable Path {dnantaryamdrga) whose sole object is the lower
(asamskrta). Nevertheless
114
sphere.
***
Among the three types of dhyana and arupya absorptions,-- undefiled and supermundane (andsrava), pure (suddhaka), and defiled (klista),--which one destroys the defilements (klesas)?
21c-d. The defilements are abandoned through the unde- filed absorptions.
? ^__ The Absorptions 1233
Any undefiled absorption is capable of cutting off the defilements; not the pure absorptions, nor even less, the defiled absorptions.
The pure absorption does not cut off the defilements of a lower sphere, for the ascetic can only obtain the pure absorption of a certain sphere because he is detached from a lower sphere; he does not cut off the defilements of his sphere, for he does not oppose
115
higher sphere, because they are more subtle than he himself.
2Id. And also by means of the sdmantakas, (likewise pure).
If the sdmantakas of the dhyanas and the ampyas are pure, they cut off the defilements, because they are opposed to a lower sphere.
***
How many sdmantakas, prefatory or threshold absorptions, are there?
22a. There are eight sdmantakas in the basic absorptions.
Each basic absorption has a sdmantaka or prefatory absorption, through which one enters into the basic absorption.
Are the sdmantakas of three types,--undefiled, pure, or defiled,--like the basic absorptions? Do they possess the same sensations {vedand, namely joy or prtti in the first two Dhyanas, happiness or sukha in the Third, and equanimity or upeksa in the Fourth) as they do?
22b. They are pure; they possess the sensation of equanimi-
116 ty.
these defilements;
he does not cut off the defilements of a
? 1254 Chapter Eight
The samantakas are exclusively pure and are associated with
the sensation of equanimity, because one traverses them through
effort, because the abhorance of the lower sphere has not yet
117
disappeared,
detaches oneself from the lower sphere.
contain the sensation of equanimity and they are not associated with enjoyment.
22c. The first is also Aryan.
119
The first sdmantaka is called Anagamya. It is of two types,
pure and Aryan, that is, undefiled.
The sdmantaka mind through which one enters an existence is defiled; but the sdmantaka mind through which one enters absorption cannot be defiled, for this thesis has been refuted
(above, p. 1253, line 16).
120
and because they are the Path by which one
121
Other masters say that the Anagamya sdmantaka is also 122
**#
Does dhydnantara, the intermediate dhyana, differ or not from sdmantaka?
It differs from it. In fact sdmantaka is the door to detachment from a lower sphere, but this is not the case for dhydnantara. Furthermore
l2b 22d. Dhydnantara is without vitarka.
22c. Some say that it is threefold.
associated with enjoyment.
118
Therefore they only
? _ _ _ T? g Absorptions 1255
The First basic dhydna and the first sdmantaka are associated
with vitarka and vicdra. In the seven higher absorptions (the basic
Dhyanas and their sdmantakas), there is neither vitarka nor vicdra.
Only dhydndntara is filled with vicdra without being filled with
vitarka; consequently it is superior to the First Dhyana but inferior
to the Second. This is why it is called dhydndntara, or intermediate 124
dhydna.
Consequently in the higher spheres there is no dhydndntara,
for the other spheres do not have, like the First, a higher and a
125 lower (visesdbhdvdt).
To how many categories does dhydndntara sensation does it have?
23a. To three;
belong? What
***
It can be associated with enjoyment, a pure absorption, and an undefiled absorption.
23b. It has the sensation of equanimity.
Like the prefatory or threshold absorptions (sdmantakas), it
has the neither-disagreeable-nor-agreeable sensation, for it is
associated with the faculty of equanimity (iv. 48). One progresses
126
through it through effort (abhisamskdravdhin) and therefore it
cannot be associated with satisfaction (saumanasya). Hence it is considered to be a "difficult path" (duhkha pratipad, vi. 66).
What is the result of dhydndntara?
? 1256 Chapter Eight
127 23c. It has Mahabrahma for its result.
Whoever cultivates this absorption to the highest degree is reborn as Mahabrahma.
***
12 [We have explained the absorptions or samdpattis. *
What are the samddhisP]
129
The Sutra
samddhi with vitarka and vicdra, 2) samddhi without vitarka but with vicdra, and 3) samddhi without vitarka and vicdra. Dhydndn- tara is samddhi without vitarka but with vicdra.
As for dhyandntara,
says that there are three types of samddhi: 1)
23d-e. Up to it, samddhi exists with vitarka and vicdra; 130
(beyond, samddhi exists without either).
All samddhi that is below dhyandntara contains vitarka and vicdra. This refers to the First Dhyana and to any other samddhi
131 supported by the First Dhyana.
23e. Beyond, samddhi exists without either.
Above dhyandntara, all samddhi is without vitarka and vicdra, from the sdmantaka of the Second Dhyuna to the Fourth Ariipya absorption.
132
The Sutra
absorption of emptiness (sunyatdsamddhi), the absorption of the absence of characteristics, (dnimittasamddhi)9 and the absorption of the absence of intention (apranihitasamddhi).
teaches that there are three absorptions, the
? 24a. The absence of characteristics has the aspect of the
133
Tranquil.
The absorption associated with the aspect of the Truth of Extinction (nirodhasatya),--that is, the absorption in which the ascetic considers extinction,--is called the absorption of the
134
Because Nirvana or extinction, being free from ten characteris- tics {nimittd) is called animitta. The absorption that has Nirvana
nb
for its object is thus dnimitta. The ten characteristics or marks
{nimittd) are: 1-5) the five dyatanas, external sources of the sense consciousnesses, physical matter (rupa), sound, etc. ; 6-7) male and female; and 8-10) the three characteristics of conditioned things (the samskrtalaksanas, ii. 45), arising, duration-and-change, and death.
136 24b-c. Emptiness has the aspects of emptiness and non-self.
The absorption associated with the two aspects of emptiness (sunya) and of non-self (andtman) is called the absorption of emptiness (Mnyatdsamddhi). There are thus two aspects, the last two aspects of the Truth of Suffering.
24c-d. The absence of intention is associated with the other Truths.
The absorption of the absence of intention is"the absorption that grasps the other ten aspects.
On the one hand, there are aspects of impermanence (anitya) and suffering {duhkha, the first two aspects of the Truth of
absence of characteristics. This absorption has four aspects.
Why does it receive this name?
The Absorptions 1257
? 1258 Chapter Eight
Suffering) and the four aspects of the Truth of Origin, which
provoke dread (udvega), and on the other hand, the four aspects of
the Path, for the Path is like a raft and should necessarily be
137
The absorption that grasps these ten aspects is turned toward the passing beyond of things that are impermanent, suffering, arising, and the Path; it is then called apranihita, free from pranidhana, the will or desire for something.
On the contrary however, Nirvana, under these four aspects and as the object of the absorption of the absence of intention, should not be abandoned; and the last two aspects of the Truth of Suffering, namely emptiness and non-self, the object of the absorption of emptiness, do not provoke dread, for these two aspects belong to Nirvana as well as to conditioned things.
***
These three absorptions (samddhi) are of two types lb8
They are pure (suddhaka) or immaculate, that is undef iled (andsrava), acordingly as they are worldly or transworldly. Worldly, they exist in eleven spheres; transworldly, they exist in
139
25b. Immaculate, they are the three gates to deliverance
140 (vimoksamukha).
When they are undefiled, they are also called "the gates to deliverance", because they are effectively the gates leading to Nirvana or deliverance (moksa). We have emptiness as a gate to deliverance (sunyatdvimoksamukha), the absence of characteristics
abandoned.
25a. Pure or immaculate (amala).
the sphere of the Path.
? as a gate to deliverance (dnimittavimoksamukha), and the absence of intention as a gate to deliverance (apranihitavimoksamukha).
25c-d. There are also three other absorptions (samddhi)
141
They are also called the absorption of the emptiness of emptiness (sunyatdsunyatdsamddhi), the absorption of the absence of intention in the absence of intention (apranihitdpranihitasa- mddhi), and the absorption of the absence of characteristics in the absence of characteristics (dnimittdnimittasamddhi), because they have respectively, and in a manner that we shall explain, the absorptions of emptiness, the absence of intention, and the absence of characteristics for their objects.
26a-b. The first two refer to the Asaiksa under the aspects of emptiness and impermanence.
They have for their object the absorption of the Asaiksa; that is, they have respectively the absorption of emptiness and the absorption of the absence of intention as realized by an Arhat for their object (see viii. 27a).
The absorption of the emptiness of emptiness considers the
absorption of emptiness, which considers the dharmas as empty
and non-self, as empty but not as non-self, because a view of
non-self does not provoke the same dread as does a view of
142
The absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) has the absorption of the absence of intention of the Asaiksa for its object, an absorption which considers things under ten aspects, impermanence, suffering, etc. (viii. 24c), by considering them as impermanent. It does not consider them as suffering, nor as cause (hetu), origin (samudaya), condition {pratyaya), or appearance (prabhava), for
emptiness.
called "emptiness of emptiness", etc.
The Absorptions 1259
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the absorption of the absence of intention, being undefiled, is not suffering or cause; and although the absorption of the absence of intention is the Path, the absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) no longer considers it as a Path, the truth (nydya), the route, (pratipad), nor as pertaining to the truth (naitydnika), because the goal pursued by the ascetic is that of becoming disgusted with the absorption of the
143 absence of intention.
26c-d. The absence of characteristics in the absence of
characteristics has for its object extinction (ksayam) not
attained through conscious effort, and considers it as
144 tranquil (Santa).
This is to say that the absorption of the absence of characteris-
tics in the absence of characteristics has for its object the extinction
that is not attained through conscious effort (apratisamkhydni- 145
rodha) of the absorption of the absence of characteristics, and considers this extinction under the aspect of tranquility, thinking, "This extinction is tranquil".
It does not have for its object the extinction attained through
conscious effort (pratisamkhyanirodha) of the absorption of the
absence of characteristics, for this absorption is undefiled, and
there is no extinction attained through conscious effort of anything
146 that is pure.
And of the four aspects under which one can consider
extinction attained through conscious effort, namely extinction
(nirodha), tranquility (sdnta), excellent (pramta), and leaving
(nihsarana, 9vii. l3a), the aspect of tranquility is the only one that
147
is appropriate here.
In fact, the characteristic of extinction
belongs to the extinction not attained through conscious effort, as
148 well as to the extinction brought about by impermanence; the
extinction not attained through conscious effort is not excellent,
149
for it is morally neutral (avydkrta); it is not leaving, for it is not
150 disconnection from the defilements.
? ?
The Absorptions 1261
***
The three absorptions (samddhi) are exclusively
27a. Defiled (lit: possessing the defilements, sdsrava).
Because they hate the Path [: they turn away from it, regarding it as empty, etc. ] Now such absorptions are not pure, or undefiled dharmas.
***
Where do they arise?
27a-b. Among humans, (among the Unshakeable Ones). 151
They are cultivated only by humans of the Three Dvipas, and not by the gods.
Among whom do they arise?
27b. Among the Unshakeable Ones.
Only among the Arhats of the Unshakeable {akopya, vi. 56a) class, and among no other Arhats.
In what sphere {bhumi) do these also exist?
27c. With the exception of the seven samantakas.
These absorptions arise ("have for their support") eleven
? 1262 Chapter Eight
spheres, namely Kamadhatu, Anagamya, the eight basic absorp- tions (Dhyana and Ariipya absorptions, with the exception of the prefatory absorptions, sdmantakas) and dhyandntara.
#**
The Sutra says that there are four cultivations of absorption (samddhibhdvand): "There is a cultivation of the absorption that cultivates, practices, repeatedly cultivates, which has for its result
152 the possession of happiness in this world,'* and the rest.
27c. The First good Dhyana is the cultivation of the absorption that has for its result happiness; (the super- normal knowledge of the [divine] eye has sight for its result; the cultivation of good arisen from exercise has comprehension for its result; the absorption likened to a Vajra (= Vajropamasamadhi) of the Fourth Dhyana has the
153
1. The "First good Dhyana" is the first pure (suddhaka) or undefiled dhydna. Through this dhyana, the ascetic obtains
154 "happiness in this world" (drsfadharmasukhavihdra). This
holds for the other three Dhyanas as for the First Dhyana.
This absorption does not necessarily have for its result happiness beyond this world, for the ascetic who possesses it can fall from it, he can be reborn higher, or he can obtain Nirvana: in these three cases he does not enjoy happiness in a future life.
28a. The supernormal knowledge (abhijnd) of the eye has sight for its result.
2. The second cultivation of the absorption has for its result the
1
acquisition of the seeing of knowledge (jndnadarsana). ^ This is the
156 supernormal knowledge of the divine eye (divyacaksurabhijnd).
extinction of the defilements for its result. )
? 28b. The cultivation of good arisen from exercise has comprehension for its result.
3. The third cultivation of the absorption has for its result the
157 attainment of the excellent forms of prajnd (prajndprabheda).
This is the samddhibhdvand of the superior qualities which arise from cultivation, that is, the qualities of the three spheres and
28c. The absorption likened to a Vajra of the Fourth Dhyana has the extinction of the defilements for its result.
4. In the Fourth Dhyana there is produced an absorption that is called the cultivation "like a Vajra" (vajropama). This absorption destroys all of the defilements.
***
According to the School, the Blessed One, in setting forth this fourfold cultivation of the absorptions, teaches his own cultivation.
How is this?
Because he places himself in the Fourth Dhyana in order to realize the Vajropamasamadhi (vi. 44b) which, as we have seen,
160
We have explained the absorptions. Let us explain the qualities
158
qualities is called the samddhibhdvand of these qualities.
pure, undefiled qualities.
The samadhi that produces these 159
can be realized in other states of absorption.
***
(guna) that the ascetic realizes by being in the absorptions.
161
The Absorptions 1263
? 1264 Chapter Eight
29a. The Immeasurables {apramdnas) are four in number.
They are goodwill or friendship (maitrt), compassion (karund), joy {mudita), and equanimity a(up eks a). They are called the Immeasurables {apramdnas) because they apply to an immeasura- ble number of beings, drawing after them an immeasurable merit,
163
In order the four Immeasurables oppose ill-will {vydpada), harm {vihimsd), dissatisfaction (arati), and sensual craving {kdmardga) and hostility {vyapadd). Goodwill causes persons who are given over to ill-will to abandon ill-will, and so on.
We have seen that the meditation on loathsome things {asubhabhdvand, vi.
9c) opposes sensual craving {kdmardga); we learn here that equanimity also opposes it.
What is the difference between the meditation on loathsome things and equanimity in their opposition to sensual craving?
According to the Vibhdsa (TD 27, p. 427c), there is reason to distinguish, with respect to sensual craving, craving for the visible things {varna) of Kamadhatu, and sexual craving (which is craving for a certain tangible thing). Now meditation on loathsome things opposes the first of these two craving, whereas equanimity is
165 opposed to the second.
We would say rather that meditation on loathsome things is opposed to sexual craving, (for this meditation eliminates all desire relating to color, shape, aspect, contact, or bearing); whereas equanimity is opposed to craving that has for its object father, mother, children, and parents.
and producing immeasurable [retributive] results.
164 29b. Because they oppose ill-will, etc. ,
162
? ***
[What are the Immeasurables? ]
29c. Goodwill is the absence of hatred.
The nature of goodwill is the absence of malice.
29d. So too compassion.
This is also the case for compassion.
29e. Joy is satisfaction.
The nature of joy is satisfaction (saumanasya, ii. 8a).
30a. Equanimity is the absence of desire.
The nature of equanimity is the absence of desire.
[But if equanimity is the absence of desire,] how can it oppose ill-will?
[The Vaibhasikas answer:] Because ill-will is provoked by desire.
We would say rather that equanimity is both the absence of
166 desire and the absence of ill-will.
#*#
[What are the aspects or the objects of the Immeasurables? ]
The Absorptions 1265
? 1266 Chapter Eight
30a-c. Their aspects are happiness, unhappiness, joy, and beings.
Happy beings {sukhita) are the object of goodwill. The ascetic produces with regard to them a mind having the following aspect,
Suffering beings {duhkhita) are the object of meditation. With
167 goodwill (maitribhdvand).
"Beings are happy! "
and by this, he enters the meditation of
168 this, he enters the meditation of compassion (karundbhdvand).
regard to them the ascetic thinks, "Beings are unhappy! "
and, by
Joyful beings {modantdm) are the object of joy. With regard to 169
them, the ascetic thinks, "Beings are joyful! " and, by this, he enters into the meditation of joy {muditdbhdvand).
Beings considered merely as beings and without making any
distinction, are the object of equanimity. With regard to them the
ascetic produces a mind having the following aspect, "Beings! '*
and, by this, by means of what can be called "impartiality"
110
(mddhyasthya), he enters into the meditation of equanimity
(upeksdbhdvand).
Yet, to consider the beings who do not possess happiness as
171
happy is an intentional view (adhimoksa) not conforming to the
facts, and is erroneous {vipartta).
No; it is not erroneous: 1) when the ascetic thinks, "Beings are happy! " the sense is "May beings be happy! " 2) there is no error in his intention, for 3) the ascetic indeed knows that he conceives an intentional view. And even though the ascetic himself is mistaken, what harm in there in that? Would you say that the Immeasurables are bad because they take beings as they are not? But they are the roots of good since they oppose ill-will, etc.
***
? The Immeasurables have living beings for their object. More precisely
30d. They have the living beings of Kamadhatu for their sphere.
In fact they oppose ill-will with respect to these beings.
172
However, according to the Sutra, the ascetic produces the
mind of goodwill with regard to one cardinal direction, with regard to two cardinal directions, . . . The Sutra speaks of the physical world but it has in view the beings that are to be found in the physical world.
In what spheres does the ascetic produce the Immeasurables?
31a. Joy in two Dhyanas.
One cultivates joy (muditd) in only the first two Dhyanas, for joy is satisfaction (saumanasya) and satisfaction is absent in the other Dhyanas.
31b. The others in six spheres.
The other three Immeasurables exist in six spheres: in Anagamya, in dhyanantara, and in the Four Dhyanas.
31c. Or, according to some, in five.
However, according to other masters, they are in only five spheres, with the exception of the Anagamya.
According to still other masters, they exist in ten spheres, by adding to the six 7) Kamadhatu and 8-10) the three samantakas of
? 1268 Chapter Eight
the higher Dhyanas. The number varies accordingly as one attributes the Immeasurables to a state of non-absorption (i. e. , Kamadhatu) as to a state of absorption, or to the prefatory stages (the sdmantakas) as to the principal Dhyanas.
***
We have said that the Immeasurables oppose ill-will, etc. Does this mean that one could abandon the defilements by means of the Immeasurables?
31d. There is no abandoning through the Immeasurables.
For the Immeasurables have the basic Dhyanas for their sphere
173
or places of their arising;
voluntary (adhimukti-, ii. 72) judgment and not an exact judgment; and because they have for their object living beings and not the general characteristics of things (dharmasamdnyalaksanas, ii. 72, English trans, p. 320).
However in their preparatory stage (prayoga), the Immeasura- bles disturb ill-will, etc. , and the Immeasurables dispel (lit. : "render distant") ill-will already abandoned: this is why we have said above that the Immeasurables oppose ill-will, etc.
174
More specifically:
Kamadhatu and in Anagamya (viii. 22c), the preliminary stages (iv. , p. 706), only resemble goodwill, compassion, etc. in a state of absorption which will be cultivated in the basic Dhyanas, the stages of the Immeasurables properly so called. After having disturbed ill-will, etc. , by means of preliminary goodwill, compas- sion, etc. , the ascetic produces, in the absorption of Anagamya, a path of abandoning (prahdnamarga)--independent of goodwill, compassion, etc. ,--by which he abandons the defilements. Once the defilements are abandoned, the ascetic obtains detachment from Kamadhatu, enters the basic Dhyana, and then obtains the
because they include an arbitrary or
goodwill, compassion, etc. , cultivated in
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Four Immeasurables of the sphere of the basic Dhyana. The defilements are thus dispelled, and made distant, and the ascetic will henceforth be invincible, even when he encounters powerful causes of defilement.
How does the beginner (ddikarmika) cultivate goodwill?
He calls to mind the happiness that he himself has expe- rienced; he hears one speak of the happiness experienced by others, by the Buddhas, the Bodhisattvas, the Sravakas, and the Pratyekabuddhas. He forms the vow that all beings shall obtain this happiness.
When his defilements are too strong, the ascetic is not capable of carrying out his intention impartially: he should then divide all beings into three categories, friends, persons to whom he is indifferent, and enemies. The first category is also divided into three: good friends, medium friends, and lesser friends; and in the same way the third (=enemies). The category of persons to whom he is indifferent is not so subdivided: thus there are altogether seven groups. Having made this division, the ascetic first forms the vow of happiness with regard to his good friends; he then follows this with a vow of happiness with regard to the medium friends and lesser friends. Finally the ascetic no longer distin- guishes the three categories of friends; he then forms the same vow with regard to persons to whom he is indifferent and with regard to his enemies. Through the force of all these, he produces, with regard to his greatest enemies, the same vow of happiness as with regards his dearest friends.
When this meditation or cultivation of the vow of happiness, sevenfold and impartial, is achieved, the ascetic then progressively enlarges the domain of this vow, embracing his town, his country, one cardinal direction, and then all the universe. When all beings, without exception, are embraced in his infinite mind of goodwill, the meditation of goodwill is achieved.
Those who take pleasure in the qualities of others easily and rapidly cultivate goodwill, but not so those who take pleasure in
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discovering the faults of others. For even persons who have cut off their roots of good (iv. 79) are not without their good qualities, and one can even find faults among the Pratyekabuddhas themselves: the consequences of the ancient good deeds of the former, and the bad deeds of the latter, are visible in their bodies, etc.
So too one should understand the meditation or cultivation of
compassion and joy. One sees beings falling into the ocean of
suffering: one forms the vow {adhimucyate): "May they be 175
delivered from suffering! May they enter into joy. " In this way one exercises himself in compassion and joy. One who cultivates equanimity takes as his point of departure the category of persons to whom he is indifferent, for the aspect of equanimity is, as we
176 have seen, merely "Beings! "
***
In what sphere of rebirth does one cultivate the Immeasura- bles?
31e. One produces them among humans.
Only humans can cultivate the Immeasurables and not beings in any of the other spheres of rebirth.
*##
When a person possesses one Immeasurable, does he necessar- ily possess all of the others?
He does not necessarily possess them all.
31f. He necessarily possesses three.
? The person who has produced the Third Dhyana or the Fourth Dhyana cannot possess joy, since satisfaction is absent in these Dhyanas. When one possesses one Immeasurable, one always possesses three.
***
What are the Deliverances (vimoksa)?
32a. The Deliverances are eight in number.
178
177
According to the Sutra:
sees physical matter" (rupi rupani pasyati): this is the First Deliverance; 2) not having the idea of internal visible things, he sees external visible things: this is the Second Deliverance; 3) bringing forth agreeable Deliverance, he dwells in this absorption: this is the Third Deliverance (see below, note 196).
The Fourth to the Seventh Deliverances are the four absorp- tions of Arupyadhatu (Akasanantyayatana, etc. ). The Eighth Deliverance is the absorption of the extinction of ideas and sensations {samjndveditanirodhasamapatti).
32a-b. The first two are meditations on loathsome things;
180
The first two Deliverances are, by their nature, meditations on loathsome things (vi. 9), for they have for their aspect the idea of a corpse turning blue, etc. [The ascetic considers internal and external visible things, his body or external bodies, under the aspects of a corpse turning blue, etc. ] Consequently the rules that concern the first two Deliverances are the same as for the meditations on loathsome things.
(in two Dhyanas).
"One endowed with physical matter
119
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32b. They are in two Dhyanas.
They are cultivated only in the first two Dhyanas; when they
181
are cultivated in the First Dhyana, they oppose
the visible things (varnardga) of Kamadhatu; cultivated in the Second Dhyana, they oppose attachment to the visible things of the First Dhyana. [In the Second Dhyana there is no attachment to visible things that should be opposed in the Third Dhyana, viii, p. 1232, 1241,]
32c. The Third in the last Dhyana.
The Third Deliverance can only be cultivated in the Fourth Dhyana.
32d. It is the absence of desire.
It is by nature the root of good absence of desire, not a meditation on loathsome things; in fact it takes for its object a thing that it considers as good: it therefore has the aspect of something good.
***
These three Deliverances, with the dharmas that are associated with them, are the five skandhas. As for the Deliverances of Arupyadhatu:
32d. They are good Arupyas and absorption.
The Third to the Seventh Deliverances are the good arupyas,
attachment to
? that is, they are pure or undefiled (viii. 5), and they pertain to
absorption (samahita), but not the drupya that is produced at the 182
According to others, the mind and mental states produced by retribution among beings born in Arupyadhatu are not concen- trated.
The name of "Deliverance" is also given to the Path of Deliverance (Vimuktimarga) of the prefatory stages of the absorptions of Arupyadhatu (drupyasdmantakasamdpatti, viii. 22), but not to the Irresistable Path (the path of abandoning, Anantaryamarga) of these same prefatory stages: for these have for their object the lower sphere that they abandon, and the Deliverances receive their name from the fact that they turn away
183
33a. The absorption of extinction {nirodhasamapatti).
The Absorption of Extinction, or more fully the absorption of
end of life [viii. l6c, note 103].
from the lower sphere.
the extinction of ideas and sensations (samjnaveditanirodhasamd- 184
patti) is the Eighth Deliverance. We have already mentioned it.
It is called ''Deliverance'* because it turns away from ideas
(samjnd) and sensations {vedita = vedand)\ or rather because it
185
turns away from all conditioned things.
186 deliverances because they deliver one from the obstacles to
187
***
The absorption of extinction is realized
According to others, the Eight Deliverances
are called
absorption.
33b. Immediately after a subtle-subtle mind.
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A mind in Bhavagra (=Naivasamjnanasamjnayatana), which
belongs to the ascetic who is in a position to realize the absorption
of extinction, is subtle in comparison with any mind associated
m
with ideas (samjna). "Subtle-subtle'* (suksmasuksma) signifies a
mind more subtle, but yet one which enters the absorption of extinction [that is to say, "upon which there immediately succeeds .
? ? "]?
The absorption of extinction comes to an end when there
appears either a pure mind (viii. 5) of the sphere of Bhavagra, the
Fourth Arupya--the sphere to which the absorption of extinction
belongs--or an Aryan, that is, an undefiled mind of the sphere of
the Third Arupya. Then there is entry into the absorption of
extinction by a defiled mind, and going out by a defiled or undefiled
190
mind.
33c-d. Going out into a pure mind of the sphere of the same absorption, or into a lower Aryan mind.
***
What is the object of the Deliverances?
34a. The first ones have for their object the visible things of Kamadhatu.
The first three Deliverances have for their object the physical matter (rupayatana) of Kamadhatu, unpleasant physical matter in the first two, pleasant physical matter in the Third.
34b. As for those that are non-material, all that which belongs to the Knowledge, the Suffering of their sphere and of a higher sphere, etc.
? The Deliverances of Arupyadhatu have for their object the
191
extinction of this Suffering, the totality of Non-dual Knowledge
Suffering of their sphere and a higher sphere,
(anvayajndna), the extinction not attained through conscious effort
192 m (apratisamkhydnirodha) and space (dkdsa).
***
We have seen (32a-c) that the first two Deliverances belong to the first two Dhyanas, that the Third Deliverance belongs to the Fourth Dhy&na. Why is there no Deliverance in the Third Dhyana?
Since body consciousness is absent in the Second Dhyana, there is no craving for the visible things of this Dhyana [which should be opposed in the Third Dhyana], because the Third Dhyana is "agitated by its excellent pleasures".
But if there is no craving for visible things in the Third Dhyana, what purpose does the ascetic pursue in producing the Third Deliverance [which is a meditation on an agreeable physical object]?
The ascetic should gladden his mind which the meditation on loathsome things has depressed; or rather he should take into consideration his achievement or his lack of achievement. He asks himself if the first two Deliverances have been achieved or not. If, in his contemplation on an agreeable object (the Third Deliver- ance), defilements do not arise, then the first two Deliverances
194
have been achieved. In fact the ascetic cultivates the Deliveran-
ces, the Dominent Ayatanas, etc. , with a twofold purpose: 1) to remove, to render more distant, the defilements; and 2) to obtain mastery in absorption. This mastery has for its result the production of the qualities, such as Absence of Contention (Arana), etc.
