No More Learning

25c-d. Frorp out of the Supreme Worldly Dharmas there
proceeds one Patience, a Patience having the dharmas for 157
Exactly one Patience having Dharma Knowledge for its aspect
1
(dharmajndnaksdnti) TM immediately follows the Supreme Worldly
Dharmas. What is its object?
159 26a. Bearing on the suffering of Kamadhatu.
Its object is the suffering of Kamadhatu. Therefore it is called
its object, which is pure.
Duhkhe Dharmajndnaksdnti, the Patience that has the Dharma 160
Knowledge of Suffering for its object.
In order to indicate that it is pure, it is qualified by its
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outflowing result (nisyanda, ii. 26c-d) which is a Dharma Knowl-
161
edge {dharmajndna) .
therefore signifies: a ksdnti or Patience which produces a dharmajndna (Dharma Knowledge), which has for its intention and result a Dharma Knowledge. In the same way that a tree which bears flowers or fruit is called a puspavrksa or a phalavrksa.
This Patience is the entry into niyama, for it is the entry into
the certitude (niyama) of the acquisition of absolute good or
samyaktva. What is samyaktva? The Sutra says that it is Nirva-
162
samyaktva is called niydma, and also niyama. *
na.
Niyama or absolute determination with regard to the m 16
The expression dharmajnanaksdnti
Entering into this absolute determination of the acquisition of samyaktva is the arriving, the taking possession of (prdpti). Once this possession arises, the ascetic is an Aryan.
It is in a future state, that is, in its arising state, that this
165
Patience brings about the cessation of the quality of Prthagjana; for it is admitted that in a future state it possesses this efficacy, which does not belong to any other dharma; in the same way that a future lamp destroys darkness, and in the same way that a future arising laksana (ii. 45c-d) causes arising.
166
bring about the cessation of the quality of Prthagjana.
An inadmissible opinion, since these dharmas are Prthagjana dharmas.
This objection does not hold, for these dharmas are in contradiction to the quality of Prthagjana: this is as if someone climbed onto the shoulders of his enemy and killed him.
167
According to others,
the Supreme Worldly Dharmas, which take the place of the Irresistible Path (dnantaryamdrga), and by the Patience which takes the place of the Path of Deliverance (vimuktimdrga, vi. 28a-b). By the first, the quality of Prthagjana is in the process of being abandoned (prahtyate)9 and by the second, it is abandoned
According to other masters,
the Supreme Worldly Dharmas
the quality of Prthagjana ceases both by
? iprahma).
26a-b. From this, a Dharma Knowledge having the same object.
Immediately after the Patience that has the Dharma Knowl- edge of Suffering for its object there arises a Dharma Knowledge having for its object the suffering of Kamadhatu. It is called the Dharma Knowledge of Suffering.
The qualification of "pure" applied to the first Patience holds for all of the following Patiences. The knowledge in question is therefore pure.
***
In this same way there arises one Patience that has the Dharma Knowledge for its object and a Dharma Knowledge relating to the suffering of Kamadhatu.
26b-c. In the same way, relating to the rest of suffering, one consecutive Patience and a Knowledge.
Immediately following the Dharma Knowledge of Suffering, there arises one Patience of Consecutive Knowledge, having a composite object, bearing on the Suffering of Rupadhatu and Arupyadhatu. It is called duhkhe'nvayajnanaksanti (the Patience which consists of Consecutive Knowledge of Suffering). From this Patience there arises a consecutive Knowledge which receives the name of Consecutive Knowledge of Suffering.
Dharma Knowledge, or Knowledge of the Dharmas (dharmaj- nana) is so-called because it is the first knowledge which the ascetic obtains, since the origin of time, on the nature of the dharmas, suffering, etc. Consecutive Knowledge (anvayajndna) is so-called
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because it has the Dharma Knowledge for its cause (tadanvaya = taddhetuka), and because it knows the Truth in question as does Dharma Knowledge.
***
In the same way that, relating to the Truth of Suffering, four dharmas have arisen, two Patiences and two Knowledges,
26d. In that same way, relating to the three other Truths.
When, immediately after the Consecutive Knowledge of Suffering, there has arise a Patience of Dharma Knowledge bearing on origin in Kamadhatu, from this Patience there arises a Dharma Knowledge of Origin; in the same way, by the immediate succession of arising, there arises a Patience of Consecutive Knowledge, bearing on the rest of origin, and a Consecutive Knowledge of Origin. There arises one Patience of Dharma Knowledge, bearing on the extinction of suffering in Kamadhatu, and the Dharma Knowledge of Extinction. There then arises one Patience of Consecutive Knowledge, bearing on the rest of extinction, and the Consecutive Knowledge of Extinction.
There then arises one Patience of Dharma Knowledge bearing on the path which is opposed to the suffering of Kamadhatu, and the Dharma Knowledge of the Path. There then arises one Patience of Consecutive Knowledge bearing on the rest of the Path, and the Consecutive Knowledge of the Path.
27a-b. In this way, the comprehension of the Truths
168 consists of sixteen mental states.
In this order, the comprehension of the Truths (satyabhisa- maya) is made up of sixteen mental states.
? the comprehension of the Truths is single, "unique. " One should examine what is their point of view. For it is without making any distinctions that we have spoken of this comprehension [by saying that it is made up of
171 sixteen mental states]. If one were to distinguish,
27b. It is threefold: insight, application, and result.
Insight comprehension {darsandbhisamaya) is the comprehen- sion of the Truths by one pure prajna.
Application comprehension (alambandbhisamaya) is the comprehension of the Truths by this pfajnd and also by the
112 dharmas associated with this prajna.
Resultant comprehension (kdrydbhisamayd) is the comprehen-
sion of the Truths by this prajndy by the dharmas which are
associated with it, and also by the dharmas not associated with it
but which accompany it, for example, morality, the arising laksana 173
When the ascetic sees suffering, the three comprehensions take
174
place relative to suffering; the third comprehension takes place
relative to the other Truths, for origin is abandoned, extinction is
175 experienced, and the path cultivated.
Stated in this way, if the partisan of a single, unique compre- hension intends to speak of comprehension which consists of the seeing of the Truths, his thesis is inadmissible, by reason of the varity of the aspects (viLlOc): one does not see origin, etc. , under the aspects of suffering.
But, he would say, one sees all the Truths under the aspect of non-self.
If this were the case, then one would not see the Truths under the aspects of suffering, etc. ; and this hypothesis contradicts the Sutra which says, "The Sravaka, when he judges suffering as suffering, or origin as origin, or extinction as extinction, or path as
, According to other schools,
(ii. 45c), etc.
170
169
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path, there is then for him discernment of the dharmas associated 176
[But, would he not say that this declaration of the Sutra refers to the preparatory period, before comprehension?
This is inadmissible, for there is no pure judgment in this period. ]
But, he would say, does this declaration refer to the Path of Meditation, to the period during which one meditates on, and cultivates the Truths already seen?
This is inadmissible, for one cultivates the Truths in the same manner in which one has seen them.
If the partisans of a single, unique comprehension pretend that this comprehension is unique because the ascetic who sees one Truth obtains mastery with respect to the others, this is to say that, through the seeing of the Truth of Suffering, the ascetic obtains the capacity of experiencing the seeing of the other Truths without any new preparatory exercise,--and this we approve. Nevertheless, one should examine whether there is produced, or not, in the
177 interval, a departing from the comprehension.
But if the partisans of a single comprehension affirm the unity of comprehension because suffering is perfectly known, origin is abandoned, extinction realized, and the path cultivated, then this we approve, for we have said that when one Truth is seen, there is
178 resultant comprehension with regard to the three others.
Objection: If you approve this opinion, you contradict the Sutra
which teaches gradual (kramena) comprehension. It is with
reference to insight comprehension that the Sutra teaches the
gradual comprehension of the Truths, "Oh householder, compre-
with these pure judgments . . ,"
hension is not unique, but gradual (anupurva). . . " and the rest; in 179
all there are three Sutras accompanied by examples.
180
But, one would say, the Sutra says that "one who is free from
perplexity and doubt with regard to suffering is also free from perplexity and doubt with regard to the Buddha/' Therefore
? 181
This objection does not hold: for this Sutra means to say that when suffering is understood, the perplexity and the doubt relative to the Buddha does not become active and will necessarily be abandoned.
***
We have seen that comprehension consists of sixteen mental states.
27d. It is of the same sphere as the Supreme Worldly
182
These sixteen mental states are of the same sphere as the Supreme Worldly Dharmas. We have seen that these can be of six spheres (20c-d).
***
Why are there necessarily Patiences and Knowledges?
28a-b. The Patiences and Knowledges are, in this order, the
183
The Patiences cannot be hindered (antarayitum asakyatvdt) in their cutting off of the possession of the defilements; they are therefore, according to Panini, iii. 3. 171-2, the Irresistible Path {dnantaryamdrga).
The Knowledges arise among the persons who are thus delivered from the possession of the defilements, at the same time as does possession of disconnection from the defilements
comprehension is not gradual, but single and unique.
Dharmas.
Irresistible Path and the Path of Deliverance.
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{visamyoga, i. 6a, ii. 55d): they are therefore the Path of Deliver- 184
ance (vimuktimdrga).
As a consequence there is Patience and Knowledge, in the same
way that there are two actions: expelling the thief, and closing the
185 door.
If the possession of disconnection takes place only with the second Patience or second Irresistible Path [=the Patience that has the Consecutive Knowledge of Suffering as its object], then the Knowledge,--which is free from doubt (vii. l)--will not arise having the same object of the first Irresistible Path, namely the suffering of Kamadhatu.
But if the defilements are abandoned by means of the Patiences
(v. 6), is there not a contradiction with the text of the Sastra,
186 "There are nine categories of bonds"?
No, for the Patiences are the attendants of the Knowledges; the Sastra attributes the very same work of the Patiences to the Knowledges, in the way that one says that the king does that which
187 is done by his men.
***
From the fact that they all see the Truths, does it follow that the sixteen mental states of comprehension are the Path of Seeing?
28c-d. Because they are produced within anyone who sees
that which has not been seen, fifteen moments are the Path
188 of Seeing.
Fifteen moments, from the Patience that has the Dharma Knowledge of Suffering for its object to the Patience of Consecu- tive Knowledge that has the Path for its object, constitute the Path of Seeing. Why? Because the seeing of what has not been seen
? 189 continues.
In the sixteenth moment there is nothing more to see which
has not been seen. This moment meditates on the Truth as it has
190
been seen, and so forms part of the Path of Meditation.
But, one would say, the sixteenth moment sees the fifteenth
moment, the Patience that has the Consecutive Knowledge of the
191 Path as its object, which has not been seen previously.
Without doubt; but that to which it refers is the knowledge as to whether the Truth [of the Path] has been seen or not, not whether a moment [of the said Truth] has been seen or not. The fact that a moment has not been seen does not create the fact that the Truth has not been seen, in the same way that a field is not
192 unharvested because one stalk remains to be cut.
Furthermore, the sixteenth moment, the Consecutive Knowl- edge of the Path forms part of the Path of Meditation: a. because it constitutes a result, a srdmanyaphala (vi. 51); b. because it embraces meditation, the possession or acquisition of the eight Knowledges and the sixteen aspects, [in contrast to the Path of Seeing, vii. 21]; c. because it embraces the abandoning of a Path, the path of a
193 follower; and d. because it belongs to a series.
Objection: The sixteenth moment should be considered as forming part of the Path of Seeing, because it is certainly free from falling away. And its non-falling away results from the fact that it supports or confirms the abandoning of the defilements aban- doned through the Path of Seeing.
If you maintain that, for this reason, the sixteenth moment is of the Path of Seeing, this then leads to absurd consequences: the sixteenth moment and the following, and also the seeing of the Truths the second day and following, will be the Path of Seeing, for they also confirm the abandoning of the defilements abandoned through the Path of Seeing.
How is it that the first seven Knowledges are of the Path of Seeing and not the eighth? In fact, all eight see what has been seen
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through the Patience which precedes.
Because the seeing of the Truths has not been finished: it is completed in the fifteenth moment. The first seven Knowledges are of the Path of Seeing because, the seeing of the Truths not being finished, they are produced in the interval, that is, either in the course of the Path of Seeing, or between two Patiences.
***
We have explained how the Path of Seeing and the Path of Meditation arise. We should now define the persons (pudgala) in whom the Noble Path arises. In the course of the fifteen moments which are the nature of the Path of Seeing,
29a-b. In these moments, the ascetics of weak and sharp faculties are respectively Sraddhanusarin and Dharmanusa-
194
rin.
Placed in these moments, the ascetic with weak faculties is
called a Sraddhanusarin; the ascetic with sharp faculties is called a
Dharmanusarin. Here the word "faculties" (indriyas) signifies the
195
The term Sraddhanusarin is explained etymologically: srad- dhayd anusdrah = sraddhanusdrah, "pursuit by reason of faith"; one in whom there is this pursuit, or in whom the habit is to pursue by
196
reason of faith, is called a Sraddhanusarin, because, first, he has
pursued the Truth [that is to say: to become conscious of the Truths] under the impulse of another, through confidence in another (see vi. 63).
Dharmanusarin is explained in the same way: dharmair anusdrah = dharmdnusarah, "pursuit by means of the dharmas . . . It is by himself, by means of the dharmas, that is, by means of the twelvefold Scripture, Sutra, etc. (see vi. 63a-c), that this ascetic has
faculties of faith, absorption, etc.
? first pursued the Truth. These two ascetics,
29c-d. If they have not abandoned the defilements to be abandoned through Meditation, they are candidates for the
197
"The first result", that is, the first of the results, the state of Srotaapanna which is in fact the first resultant state in the order of acquisition.
If the Sraddhanusarin and the Dharmanusarin have not previously abandoned, by the worldly path (vi. 49), any category of the defilements to be abandoned through Meditation, and as a consequence are found to be "bound by all the bonds" {sakalaband- hana, ii. English translation, note 184), they are candidates for the state of Srotaapanna from the time in which they entered the Path of Seeing.
30a. Up to the abandoning of the five categories.
If they have, through the worldly path, abandoned the first, second, third, fourth or fifth category of the defilements of Kamadhatu to be abandoned through Meditation, once having entered the Path of Seeing, they are the same candidates for the first state.
30b. Candidates for the second, until the abandoning of the ninth category.
But if they have previously abandoned the sixth, seventh, or eighth category, they are candidates for the second state, that is, for the state of Sakrdagamin.
first result.
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30c-d. Candidates for the third, through detachment either with respect to Kamadhatu, or with respect to higher spheres.
In the case (1) where they are detached from Kamadhatu through the abandoning of the ninth category of defilements of Kamadhatu to be abandoned through Meditation, (2) or they are detached with respect to the higher spheres up to and including Akincanyayatana, they are candidates for the third state, that is, for the state of Anagamin. (See ii. l6c, English translation, p. 177-178, vi, p. 985).
31a-b. In the sixteenth moment, the ascetic becomes an abider in the state for which he was a candidate.
In the sixteenth moment, these two ascetics no longer bear the name of Sraddhanusarin or Dharmanusarin; they no longer bear the name of candidates. They are "abiders in a result": candidates for the state of Srotaapanna, Sakrdagamin, or Anagamin, now become Srotaapannas, Sakrdagamins, or Anagamins.
The quality of Arhat cannot be acquired directly, that is to say without the state of Anagamin first being acquired--,for, on the one hand, the defilements abandoned through meditation cannot be abandoned through the Path of Seeing (Vibhdsd, TD 27, p. 265cl3) and, on the other hand, there cannot have been detach- ment by a worldly path previous to Naivasamjnanasamjfiayatana. (See v. English translation note 27, and above p. 951).
31c-d. At this moment, the ascetics with weak and sharp
faculties become respectively Sraddhadhimukta or Drsti-
198 prapta.
The ascetic with weak faculties, who was a Sraddhanusarin,
? now takes the name of Sraddhadhimukta (vi. 56, 63). The ascetic with sharp faculties, who was a Dharmanusarin, now takes the name of Drstiprapta. When faith (sraddha) predominates [in the ascetic with weak faculties], the ascetic is informed by his aspiration (adhimoksa): he is therefore called a Sraddha-adhi- mukta. When prajnd predominates [in the ascetic with sharp faculties] the ascetic is informed by speculative views (drsti): he is therefore called a Drstiprapta. (vi. 57, 61, 63a-c)
By what reason does the ascetic who has abandoned the first categories [from one to five] of the defilements of Kamadhatu abandoned through meditation, become, in the sixteenth moment, a Srotaapanna and not a candidate for the state of Sakrdagamin? The same question is posed for the ascetic who has abandoned the sixth, seventh, and eighth categories, and who in the sixteenth moment, becomes a Sakrdagamin and not a candidate for the state of AnSgamin; and also for the ascetic who has abandoned the higher categories of the defilements, and who, in the sixteenth moment, becomes an Anagamin and not a candidate for the state of Arhat.
32. At the moment of the acquisition of a result, the ascetic does not acquire the path of a higher result; consequently the abider in a result does not exert himself with a view to a higher progress, and he is not a candidate for a result.
Upon the acquisiton of a result, one does not acquire a path higher than this state (vi. 65b-d), for example, upon the acquisition of Srotaapanna, one does not obtain the path of Sakrdagamin: such is this principle. As a consequence, the abider in a result, as long as he does not exert himself with a view to a higher progress for the acquisition of a new state, that is, as long as he does not cultivate the preparatory exercises which have for their result the abandon- ing of the defilements not yet abandoned and which is the cause of the acquisition of a new state, this resident is not a candidate for this new state.
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Nevertheless, the ascetic who, [previously] detached from the Third Dhyana [by a worldly path], enters into niydma (vi. 26a) or the Path of Seeing in a sphere lower than this Dhyana [that is, in anagamya, the First or Second Dhyana, or an intermediate state], certainly realizes a path higher than the result. If it were otherwise, then if he were reborn in a higher sphere [the Fourth Dhyana or the Arupyas], he would not be in possession of the
(Vibhasa, TD 27, p.
199 464b8; Jnanaprasthana, TD 26, p. 947a5).
faculty of happiness (sukhendriya. viii. 9).
***
We have defined the persons who enter into niyarna, either by their being bhuyovitardga, that is, detached from the sixth, seventh, and eighth categories of defilements of Kamadhatu, or by their being kamavitaraga, that is, completely detached from Kamadhatu (ii. l6c, English translation, p. 178).
We must now study the ascetic who proceeds gradually. To this end, the following point should be established.
***
As the defilements of Kamadhatu are divided into nine categories,
33a-b. Each sphere has nine categories of vices.
Each sphere, up to and including Naivasamjnanasamjnayatana. As each sphere has nine categories of vices,
33b. So too there are nine categories of qualities.
? Each sphere has nine categories of qualities which are as many as the paths, the Irresistible Paths and the Paths of Deliverance, opposed to these said vices. How is this?
33c-d. By distinguishing weak, etc. , in the categories of
200
There are three fundamental categories, weak, medium, and strong. Each one of these is divided into weak, medium, and strong; this gives us nine categories: weak-weak, weak-medium, weak-strong, medium-weak, medium-medium, medium-strong, strong-weak, strong-medium, and strong-strong.
The weak-weak path has the power to bring about the abandoning of the strong-strong defilement; and so on to: the strong-strong path has the power to bring about the abandoning of the weak-weak defilement. For it is impossible for the strong- strong path to be produced from the very beginning; and it is impossible that there would be a strong-strong defilement when there is a strong-strong path.
In the same way, when one washes a piece of cloth, the greater stains are washed out first and only lastly the subtle stains; so too a great darkness is vanquished by a small light, whereas a great light is required to get rid of a small amount of darkness. Such are the
201 types of examples that one can supply.
An Aryan path, although momentary and weak, is capable of
uprooting the defilements which have accrued through a succes-
sion of their causes in eternal transmigration- his path cuts off the
possessions of the defilements which are similar to roots--for the
white dharmas are powerful, whereas the black dharmas are
202
weak.
accumulated over a long period of time, are gotten rid of by one grain of powder of the trivrt root (trivrtkarsa); so too a great darkness is broken up by a small, momentary light.
weak, medium, and strong.
In this same way, the vices of wind, the bile, etc. ,
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***
There are therefore nine categories of defilements abandoned through meditation.
34a-b. The abider in a result who has not destroyed that
which one should abandon through meditation is a Sap-
203 takrtparamah.
The abider in a result who has not even abandoned one category of the defilements abandoned through meditation is a Srotaapanna; as he can be reborn seven times but no more, he is an "at the most seven times. " As it is not an absolute rule that he will be reborn seven times, one says, "at the most. " The expression of the Sutra, saptakrtvah paramah, signifies "there is rebirth for him seven times at the most/' The word paramah is understood as prakarsena ("at a maximum").
Srotaapanna: the river or stream (srotas), the stream of
Nirvana, the path, for one goes by means of a stream. The ascetic
who has entered into it, who has arrived at it and who has attained
it, is called "one who has entered into the stream" {srota-apan- 204
na).
205
the obtaining of the first path? Then the eighth saint would be a
Srotaapanna. Would one say that it is by the obtaining of the first state? Then the bhuyovltaraga and the kamavitaraga, when they acquire the first state which they acquire, would be Srotaapannas; but you have said that they are, respectively, Sakrdagamins and Anagamins (vi. 30b-d).
We would answer: The ascetic enters into the stream by the obtaining of the first state; but this does not refer to the state that a certain saint can acquire first, but to the state that one acquires first when one passes through all of the states.
Objection: How can one enter it? Would one say that it is by
? But why is not the eighth saint a Srotaapanna, for he has entered into the stream of the Noble Path?
Because it is at the sixteenth moment, that of the Consecutive Knowledge of the Path, that one possesses (1) both the path of the candidate, consisting of fifteen moments, and the path of the state, (2) and the Path of Seeing and the Path of Meditation; (3) because then one comprehends the "stream," that is, the Path in its entirety, up to and including the fifteenth moment.
***
206
The Vaibhasikas say: Independently of the present existence,
the Srotaapanna again takes up birth among humans, seven
existences properly so-called, and seven intermediate existences
(antarabhava, iii. 10); and in this same way, he again takes up birth
among the gods. That is, he takes up birth up to twenty-eight
existences. Yet, as he has everywhere the series of seven
existences, the ascetic is said to be "reborn at the most seven
times"; the same way that a Bhiksu is called "wise in seven things"
201
(saptasthanakusala) when he knows the "groups of seven"; so
too a tree is termed "having seven leaves" (saptaparna) because its 208
buds produce some seven leaves.
Objection: But the Sutra says, "It is absolutely impossible for a
209
saint (pudgala) possession views (drsfisampanna) to produce an
No, they answer, for this text should be understood: "He does not produce an eighth existence in the same realm of rebirth. " Or, if one wants to hold to the letter of the Sutra: "Having transmi- grated, having passed seven times both among the gods and
211
among humans, he will realize the end of suffering," one should
conclude that the heavenly and human rebirths are not preceded by any intermediate existences (antarabhava), since the Sutra speaks only of gods and humans.
210 doctrine of the Vaibhasikas.
eighth existence. "
And this text is in contradiction to the
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Taking up the objection again, if one should understand: "He
does not produce an eighth existence in the same realm of rebirth,"
how does it happen that an Urdhvasrotas of the Bhavagraparama
212
class (vi. 38b) rebirth?
is reborn eight times in the same realm of its
The Vaibhasikas answer that the text which denies an eighth rebirth refers only to an eighth rebirth in Kamadhatu.
But what text and what reasoning prove that this text refers only to Kamadhatu? And what proves that the saint transmigrates seven times, among the gods on the one hand, and among humans on the other, and not seven times in all among both? The text has, in fact, "Having transmigrated seven times among gods and among humans. "
The Kasyaplyas read, "Having transmigrated seven times
among gods, and seven times among humans (saptakrtvo devan
saptakrtvo manusyan)" There is therefore no reason to attach any
213
He who becomes a Srotaapanna as a human will return to be among humans in order to obtain Nirvana; he who becomes a Srotaapanna as a god will return to be among the gods in order to obtain Nirvana.
*##
Why is a Srotaapanna not reborn an eighth time? Because, in this limit of time, in the course of seven existences, his series is necessarily matured. Such is the nature of the Path: so too, such is the nature of the venom of the "seven-footed serpent" that a person bitten dies after having walked only seven paces; such is the
importance to the preceding question.
###
? nature of this illness that the four-day fever returns during each of the four days (see note 210).
214
He does not obtain Nirvana in less time because some seven bonds remain, two of the avarabhdgiya or lower class, namely sensual desire (kdmacchanda) and anger (vydpdda), and five of the urdhvabhdgiya or higher class, namely two cravings (rdga) [in Rupadhatu and Arupyadhatu], dissipation (auddhhatya), pride (mana), and delusion (moha) (v. 43). Because, even though he realizes the Noble Path [of Sakrdagamin or Anagamin], he does not obtain Nirvana in the interval by reason of the force of the actions which should be rewarded in the course of the seven existences.
If a Buddha has not arisen in the period when one should
obtain Nirvana, it is as a householder that he will obtain the
quality of Arhat, but he does not then remain as a householder: by
the force of dharmatd, that is, by the force of the Path of the Arhat
215
or the Asaiksa, he is endowed with the marks of a Bhiksu; according to other masters, with the marks of a non-Buddhist Bhiksu.
***
Why is the Srotaapanna declared to be an avinipdtadharman, "one incapable of falling into a painful realm of rebirth'*
216 (apdya)?
Because he does not accumulate actions which cause him to fall into it; because, by the actions of this type which have already been previously accumulated, his mind has become refractory to the maturation of these actions, being perfumed by the powerful roots of good by reason of the purity of his behavior, and by reason of
217
A person who has accumulated an action which should
necessarily mature in a painful realm of rebirth cannot even
the purity of his sentiments with regard to the Three Jewels.
produce Patience (vi. 18), much less the pure Path.
218
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There is a stanza, "The ignorant, if they have committed only a
small transgression, go below; the wise, if they have committed a
great transgression, avoid painful rebirth. A small mass of iron, in
a mass, sinks; the same iron, in a greater mass but fashioned into a
219
bowl, floats/'
panna . . . puts an end to suffering (duhkhasyantam karoti). " What does "the end of suffering" mean? Suffering beyond which there is no more suffering. This means that the saint causes suffering to no more arise. Or rather the end of suffering is Nirvana. How can one
220
"make" Nirvana? By clearing away the obstacles to Nirvana;
[these obstacles are the possession of defilements or upadhi]. In the same way that one says, "Make some space! Make the house fall down! " (akdfam kuru mandapam pdtaya). There are persons other than the Srotaapanna who will be reborn seven times at the most: the Prthagjana whose mind is matured. But there is no fixed principle here: this Prthagjana can obtain Nirvana in this life, or in an intermediate existence, etc. Consequently we do not speak of this here.
***
The abider in a state within whom no category of the defilements abandoned through meditation is destroyed is, as we have seen, a Saptakrtvahparama.
34c-d. Delivered from three or four categories, destined for
221 two or three rebirths, he is a Kulamkula.
The Srotaapanna becomes a Kulamkula, "one who goes from family to family," (1) from the point of view of the abandoning of the defilements, through the abandoning of three or four categories of defilements of Kamadhatu; (2) from the point of view of the indriyas or moral faculties, through the acquisition of pure faculties opposed to these defilements; or (3) from the point of view of existences, because there remain only two or three
The Sutra employs the expression, "The SrotaS-
? 222 more rebirths for him.
In the Karika only two of these causes are mentioned. For, from the fact that the Srotaapanna abandons the defilements after the acquisition of his state, one concludes, without one having to say so, that he acquires the pure faculties opposed to these defilements. But the number of rebirths is indicated: in fact, after having acquired the state of Srotaapanna, the saint is capable of obtaining the quality of Sakrdagamin, Anagamin, or Arhat, and the number of his rebirths will be found, from this fact, to be either more or less.
Why does the Srotaapanna who abandons the fifth category not become a Kulamkula?
Because, when the fifth category is abandoned, the sixth is also
certainly abandoned, and the saint therefore becomes a Sakrda-
gamin. In fact here one category of defilement is not capable of
creating an obstacle to the acquisition of a state, as in the case of
one who is separated by only one more rebirth from Nirvaa (an
Ekavlcika, vi. 36a-c): the reason is that here the saint, by acquiring a
new state, does not pass into another sphere of existence or
223 Dhatu.
224
A Kulamkula is of two types: (1) a Devakulamkula, the saint
who, having transmigrated to two or three families among the
225
gods, attains Nirvana in the same heaven or in another; and (2)
a Manusyakulamkula, the saint who, having transmigrated to two or three families among humans, attains Nirvana in this Dvlpa or in another.
*#*
The same abider
35a-b. Who has conquered up to five categories, is a candidate for the second.
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The abider who has abandoned from one to five categories of defilements is a candidate for the second state.
35c-d. Having destroyed the sixth category, he is a Sakrdagamin.
He obtains the second state. The Sakrdagamin, "the once-re- turner," having gone to be among the gods, returns to be among humans, and has then no further rebirth: whence his name. The Sutra says that one becomes a Sakrdagamin "by reason of the weakness of lust, anger, and delusion," because only the three weak
226
This abider in the state of Sakrdagamin,
36a-c. Having destroyed seven or eight categories, and destined for one rebirth, is an Ekavicika; he is also a
227
This Sakrdagamin becomes an Ekavicika for three reasons, (1) because he abandons seven or eight categories of defilements; (2) because he acquires the faculties opposed to these defilements; and (3) because he has to be reborn only one more time.
Why does the only category that remains to him, the ninth, create an obstacle to the acquisition of later states? Because the acquisition of this state involves passage to another sphere [to Rupadhatu]. We have seen (iv. 107) that actions create obstacles in three circumstances: they hinder the acquisition of the Patience, the quality of Anagamin, and the quality of Arhat. Now this holds here for the defilements as for actions, for they refer to going
categories of these defilmeents remain.
***
candidate for the third state.
? beyond the sphere where they should be manifested as the results of retribution--with respect to actions--and of outflowing--with respect to the defilements (ii. 56).
Vict signifies interval, separation. Nirvana is separated from this saint by one rebirth; the state of Anagamin is separated from this saint by one category of defilement: he is therefore termed an Ekavlcika.
Having abandoned seven or eight categories of defilements, he is a candidate for the third state.
He who--previously freed, through the worldly path, from three or four categories of defilements, or from seven or eight categories of defilements [of Kamadhatu]--, obtains a result [the state of Srotaapanna or Sakrdagamin according to his case], is not a Kulamkula and is not an Ekavlcika as long as he does not realize a path superior to the state acquired: in fact as long as the pure faculties, opposed to these categories of defilements, are absent in him (vi. 32b-c).
36d. He is an Anagamin by the destruction of the ninth category.
This abider in a result, through the abandoning of the ninth
category of the defilements of Kamadhatu--the weak-weak
defilements,--becomes an Anagamin, because he is no longer
reborn in Kamadhatu. The Sutra says that one becomes an
Anagamin through the abandoning of the five so-called avarabhdg-
tya bonds (v. 65a-c): we get the number five by adding all the bonds
that the Anagamin is found to have abandoned (v. 70a-b);
according to his situation he has, in the first stage, abandoned two
228
37a-c. He is a saint who "obtains Nirvana in the interval/'
"by arising," "with effort," "without effort," and "by going
229
or three bonds.
higher. "
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"One who obtains Nirvana in the interval" (antardparinir-
vdyin) signifies one who attains Nirvana in the intermediate
existence (iii. 10, 12). The other terms are explained in the same
way: one who attains Nirvana by being born (upapadyaparinir- 250
vdyin), and one [one who makes an effort] (sdbhisamskdrapari- 2n
nirvdyin)> and one who does not make any effort {anabhisamskd - raparinirvdyin).
There are five types of Anagamins: an Antaraparinirvayin, an Upapadyaparinirvayin, a Sabhisamskaraparinirvayin, an Anabhi- samskaraparinirvayin, and an Urdhvasrotas.
The first one, who obtains Nirvana in the intermediate existence, is one who obtains Nirvana in an intermediate existence, by attaining it in Rupadhatu.
232
The second one obtains Nirvana as soon as he is reborn,
233
and because he is energetic and because the path is spontaneous, he
234 through sopadbisesa Nirvana, Nirvana with remnant;
soon,
realizes it by himself.
According to other masters, he obtains nirupadhiiesa Nirvana, Nirvana without remnant, exactly like the first Anagamin, that is, having obtained the quality of Arhat, he obtains Nirvana without achieving his portion (=end) of life.
This opinion is false, for this second Anagamin does not
possess mastery relative to the abandoning of life, and this because
this mastery does not belong to one who possesses prdntakopica-
turthadhydna (99. 10a, vii. 41a-c); this type of Dhyana exists only
among humans of the three Dvlpas; and this Anagamin is born in
235 Rupadhatu.
The third one, the Anagamin who obtains Nirvana with effort, obtains Nirvana after having been born, without relaxing his exercises, for he is energetic; with effort, for the Path is not spontaneous. The fourth one, who obtains Nirvana without effort, obtains Nirvana without effort, for he is not energetic, and the
? Path is not spontaneous. Such are the definitions of these two
236 saints according to the Vaibhasikas.
According to another opinion, the difference between the third and the fourth is that the former obtains Nirvana by a path having for its object conditioned things, namely suffering, its origin, and the Path; and the latter, by a path having for its object unconditi- oned things, namely Extinction or the Third Noble Truth.
This opinion is not justified by reason of the consequences that it implies: the distinction would hold for the first two types of Anagamins also.
In the Sutra (Samyukta, TD 2, p. 197a26), the Anagamin who obtains Nirvana without effort is listed before the Anagamin who
237
obtains it with effort. This order is justified. In fact, for the first,
the path is realized without abhisamskdra, being obtained without effort; it is thus"spontaneous. " But, for the second, the path is realized by abhisamskara, being obtained with effort; therefore it is unspontaneous.
For the Anagamin who obtains Nirvana through birth, the path is even more spontaneous, even stronger, and the latent defilements (anusayas) are even weaker.
238
The fifth, the Urdhvasrotas, is the saint "for whom there is
srotas, that is to say, gati or movement, to the height. " Srotas and gati have the same meaning. He does not obtain Nirvana where he is reborn upon leaving Kamadhatu, but he goes higher.
37c-d. When he combines his Dhyana, he is an Akanistha- ga. 239
There are two types of Urdhvasrotas: either he combines his
Dhyana and, as a consequence, he rises up to Akanistha Heaven
and obtains Nirvana there; or he does not combine his Dhyana
and, as a consequence, rises up to Naivasamjnanasamjnayatana,
240 Bhavagra.
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38a-b. The Akanisthaga is either a Jumper, a Half-Jumper,
241
The saint who rises up to Akanistha in order to obtain Nirvana there is of three types: he is a Jumper (pluta), a Half-Jumper (ardhapluta), or One who Dies Everywhere (sarvacyuta).
A Jumper is one who has, down here, combined his Dhyanas; he has tasted the First Dhyana (viii. 6) and, as a consequence, having fallen from the three higher Dhyanas, is reborn among the Brahmakayikas. There, by the force of his previous enthusiasm, he combines the Fourth Dhyana: also, dying from among the Brahmakayikas, he is reborn among the Akanisthas. As he does not immerse himself in any of the fourteen intermediate heavens between the first heaven of Rtipadhatu (=the Brahmakayikas) and the last one (Akanistha), he is called a Jumper.
A Half-Jumper is the saint who, passing beyond any one
An Aryan is never reborn among the Mahabrahmas, because this heaven is a place of heresy: one considers Mahabrahma as the
One who Dies Everywhere transmigrates through all of the other heavens, with the exception of the Mahabrahmas, before he enters into Akanistha.
An Anagamin never takes up two existences in the same place of rebirth, because he goes in successive order. Therefore his quality of Anagamin, "a non-returner", is perfect: he is never reborn, either in a place lower than where he was once born, or in this same place.
Such is the Urdhvasrotas who has combined his Dhyana, namely an Akanisthaga.
or One who Dies Everywhere.
242
the Suddhavasas (vi. 43a-b).
place,
enters the Akanisthas after having been reborn among
243
Aryan would be superior to Mahabrahma there.
creator there;
and because only one leader can be found there: an 244
? 38b. The other is a Bhavagraga.
The Urdhvasrotas who has not combined his Dhyana goes up to Naivasamjnanasamjnayatana, or Bhavagra. Tasting the other concentrations (samdpatti), he is reborn in all other places, but he does not enter the Suddhavasas; traversing the Arupyas he arrives at Bhavagra and there he obtains Nirvana. In fact this saint is essentially dedicated to absorption, whereas the Akanisthaga is essentially dedicated to insight.
We think--even though the authors of the Sastras have not
decided this point-that the two types of Urdhvasrotas can obtain
Nirvana "in the course of the way," before arriving at Akanistha or
Bhavagra. The quality of Akanisthaparama and Bhavagraparama
only imply the non-production of a new existence after the saint
has obtained Akanistha Heaven or Bhavagra, not a birth in these
same heavens; the same way that the Srotaapanna, destined to be
reborn at the most seven times (saptakrtvahparama), can be 245
***
There are five types of Anagamins who go to Rupadhatu and attain Nirvana there: an Antaraparinirvayin, and Upapadyapari- nirvayin, a Sabhisamskaraparinirvayin, an Anabhisamskarapari- nirvayin, and an Urdhvasrotas.
38c. Another, who goes to Arupyadhatu, is of four types.
There is another Anagamin, the Arupyopaga, "one who goes to
,,
Arupyadhatu and who attains Nirvana there.
from Rupadhatu, and dying here, he is reborn among beings in Arupyadhatu. This Anagamin is only of four types, Upapadyapari-
reborn less than seven times.
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nirvayin, etc. , for the intermediate state (and the Antaraparinir- vayin) does not exist in the births of Arupyadhatu.
Therefore there are six Anagamins, the five named above and the Arupyaga, not taking into account the different types of Arupyaga.
38d.