No More Learning

58b. But one does not fall away from the first family nor
353
1. The Arhat does not fall away from his first family, from the family which he obtained before he became an Arhat, for this family has been made firm by the Path of the Saiksa and the Asaiksa. The Saiksa does not fall away from his first family, for this family has been made firm by the worldly path and the transworldly path. But one can fall away from the family which
354 one has obtained by the perfecting of his faculties.
from the first state.
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therefore the Cetanadharman is
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2. The ascetic does not fall away from the first state which he
has obtained, but he can fall away from the others. Therefore he
355 does not fall away from the state of Srotaapanna.
It results that from these two principles, (1) three cases are possible with respect to the Parihanadharman: the Parihanadhar- man either obtains Nirvana by staying in his family, or by perfecting his faculties, or by falling away and again becoming a Saiksa; (2) four cases are possible with respect to the Cetanadhar- man: three as above, plus: or by falling away and becoming a Parihanadharman; (3) and so on: five, six, seven cases for the Anuraksanadharman, the Sthitakampya and the Prativedhanad- harman (by adding: or by becoming a Cetanadharman . . . ) (Vibhasa, TD 27, p. 320a22).
When an Arhat again becomes a Saiksa, he dwells in the same family that was his first family. Otherwise, in the hypothesis that he would obtain a better family, he would progress, and he would not fall away.
Why does one not fall away from the first state? Because the
defilements abandoned through Seeing have no support {avastuka
= anadhisphana, vii. 36): in fact, having satkayadrspi (v. 7) for their
root, they exist with the atman for their support; now there is no 6
atmanP
***
Do you pretend that these defilements have for their object (dlambana) a thing that does not exist (abbdva)?
No. They have the Truths for their object, [they consist of considering the upadanaskandhas as permanent, etc. ]; therefore they do not have a thing that does not exist for their object, but they are mistaken with respect to this object.
How do the defilements which are abandoned through Seeing differ from those which are abandoned through Meditation? These
? defilements are also mistaken with respect to their objects.
They differ from those which are abandoned through Seeing. One indeed sees that the idea of self (dtmadrspi) falsely attributes to real things, physical matter, etc. , which are not "self" the quality of "self under the aspect of a being which acts, a being which feels, or of Isvara. And the other views, the view of clinging to extremes (antagrdhadrsti), etc. (v. 7) exist having as their support this same "quality of self" (dtmatva)\ as a consequence their support is non-existent, they have no support. But the defilements which are abandoned through Meditation, namely desire, hatred, pride, and ignorance, have for their nature attachment, antipathy, satisfaction, and confusion with respect to physical matter, etc. : they are therefore, speaking absolutely, a support and in this respect differ from the defilements which are abandoned through Seeing. For the agreeable, the painful, etc. , is real with respect to what exists, whereas there is not a trace of self, of things pertaining to self, of ISvara, etc.
Another explanation: The defilements which are abandoned through Meditation have a determined support, characterized as agreeable, painful, etc. But, for the defilements which are abandoned through Seeing, there is no determined support which is characterized as self or as a thing pertaining to self; consequently they do not have a support.
Another point: Among the Aryans (= the Saiksas) who do not reflect, the defilements which are abandoned by Meditation can
357
arise by reason of the weakness of mindfulness;
ments do not arise among the Aryans who reflect. In the same way that one thinks a rope is a snake if one does not observe it carefully (Vibhdsd, TD 27, p. 36a20); [so too when one's attention is lacking, one forgets its metaphysical characteristics, the imper- manence of the pleasant, etc. ] but the error of personalism (dtmadrspi) cannot arise among Aryans who do not reflect, because this error is a product of reflection.
Consequently, the saint cannot fall away from the abandoning of the defilements which have been abandoned through Seeing.
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these defile-
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The Sautrantikas say that one can no longer fall away from the
i. Scriptural arguments.
1. It is said, "What, Oh Bhiksus, is abandoned is abandoned by
159 dryd prajna. "
2. It is said, "I declare that the Saiksa should cultivate
360
358
demonstrate by scripture and by reasoning.
quality of Arhat.
And their opinion is correct, as one can
vigilance. " Arhat.
The Blessed One did not proscribe vigilance to the
3. Without doubt, the Blessed One said, "Ananda, I declare that, even for the Arhat, property and honors are a cause of obstacle/'
361
Yet the Sutra
from the "blisses":
mind (vi. 76c), which is actualized physically (viii. 35b), I declare
363
But the Vaibhasikas answer: The Blessed One specifies that one cannot fall away from deliverance of the mind when it is immovable; therefore one can fall away from it when it is occasional (samayikt).
We are indeed in agreement: One can fall away from the so-called occasional deliverance of mind. But what is this deliverance? Is it, as you think, the quality of Arhat? Should one not believe rather that the Blessed One designates the worldly Dhyanas by "occasional deliverance"?
Since the absorption which consists of the fundamental
364
Dhyanas
a place free from noise, etc. ,--it is termed "occasional (or circumstantial) deliverance"; it is also called "cherished deliver- ance," because, each time that it is lost, one desires it anew with a view to enjoying the "blisses. "
specifies that, if the Arhat can fall away, it is only
362
that one absolutely cannot fall away from it. "
"With respect to immovable deliverance of
is realized under certain circumstances--for example in
? According to another master, [the Bhadanta Rama, a Sautran- tika], this absorption is called "cherished deliverance" because, being impure, it is "delectable" (viii. 5). (See above, p. 1000. )
But the deliverance which constitutes the quality of Arhat is not "occasional" since it is possessed in a permanent manner; it is no longer "cherished," because one does not have to search it out anew. If it were possible for one to fall away from the quality of Arhat, why did the Blessed One say that the Arhat could only fall away from the "blisses of absorption"?
Consequently immovable deliverance of the mind belongs to all the Arhats.
As for the "blisses," a certain Arhat can fall away from them,
when, being distracted by property and honors, he loses his
mastery in absorption: this is an Arhat whose faculties are weak. A
certain Arhat does not fall away from them: this is an Arhat whose
faculties are sharp. The Arhat who falls away from the "blisses" is
a Parihanadharman; one who does not fall away is an Aparihanad-
harman. One should explain the Cetanadharman, etc. , in the same
365 way.
***
What difference is there between an Aparihanadharman, a
366
The first has not perfected his faculties: they have been sharp from the very beginning; the third has perfected his faculties: neither of them fall away from the absorptions that they are able to produce. The second does not fall away from the qualities in which he is found: rather, he does not produce any other qualities, which, if he were to produce them, he could be moved with respect to them. Such is the difference between these three saints.
4. But did not the Venerable Godhika [var. Gautika] fall away
Sthitakampya and an Akopyadharman?
from the quality of Arhat?
367
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The Venerable Godhika, being a Saiksa, by reason of the excess of his enjoyment (viii. 6) and the weak character of his faculties, fell away many times from "occasional deliverance": in his disgust, he struck himself with a dagger. By reason of his indifference with respect to his body and life, he obtained the quality of Arhat at the
368
very moment of his death, and Nirvana. Therefore he did not
fall away from the quality of Arhat.
5. The Dasottara teaches, "There is a dharma which one should
produce, namely occasional, cherished deliverance. There is a
dharma that one should actualize, namely the immovable deliver- 369
If occasional and cherished deliverance were the quality of an Arhat, and so if the quality of Arhat were of two types, why does the Dasottara, alone among the Sutras, speak twice, under two distinct names, of the quality of Arhat? Moreover, no part of the Scripture employs the expression "to produce the quality of Arhat"; it always says that one should actualize this quality.
Would you say that the quality of Arhat, to the extent that it is
370
associated with weak faculties, is to be produced? What do you
mean by that? That it can be "produced"? But then the quality of Arhat associated with sharp faculties, itself, can be produced. That it merits being produced? All the more reason the second quality of Arhat merits being produced.
Therefore occasional deliverance is not a quality of Arhat.
6. But, if this is the case, why does the Scripture speak of the "occasionally delivered" Arhat?
Such is an Arhat who, because of the weakness of his faculties depends on certain circumstances in order to actualize the absorption. An Arhat who is opposed to this is one who is "not occasionally delivered. "
371
7. According to the Abhidharma,
causes that sensual desire arises: 1. the latent defilement (anufaya) of sensual desire has not been completely known, has not been
ance of the mind. "
it is by reason of three
? abandoned; 2. some dharmas present themselves as favorable to the increase of sensual desire; and 3. there is erroneous judgment. [Now the totality of these three causes is impossible in the case of the Arhat. ]
Would one say that the Abhidharma speaks of sensual desire
which is produced by the totality of its causes, [but that sensual
desire can arise having incomplete causes, by the sole force of the
external object, the visaya]? But what dfoarma can arise without its 372
ii. Let us pass on to arguments from reason.
In the Arhat there are arisen dharmas which are opposed to the defilements and which are of such a nature that the defile- ments are reduced to the condition of absolutely not being able to arise, anutpattidharman. How then could the Arhat fall away?
Would you say that such dharmas are not arisen in the Arhat,
that the defilements exist within him in the state of a seed, that
which constitutes the seed of the defilements not having been
373
uprooted? In this hypothesis, how can one say of the Arhat that
he is ksindsrava, a person whose vices (dsrava) are cut off (ksina)? And if he is not a ksindsrava, how can one say that he is an
374 Arhat?
iii. But [answer the Vaibhasikas], the theory of the non-falling
75 away of the Arhat is contradicted by the Angdrakarsupama. *
376
This Sutra says, "A wise Aryan Sravaka who follows this rule
of life, who passes his time in this way (evam carata evam
causes being complete?
377 378 viharatas), '--it happens sometimes,
through weakness of mindfulness, that he produced bad thoughts. " Now this Aryan
Sravaka is not a Saiksa, but an Arhat, for the Sutra says later, "For a long period of time his mind is inclined towards distant separation from the defilements . . . his mind is turned towards Nirvana/'
379
And we know further
inclined towards separation," etc. , are some of the powers of the Arhat, which power is yet determined by the words, "his mind is cold, purged with respect to all the dharmas in which the vices
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that these qualities, "having the mind
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have their abode/'
We would answer: Yes, such are the texts.
karsupama refers to a Saiksa and not to an Arhat. In fact it is only of a Saiksa that one can say that "as long as the actions of a Bhiksu are not 'well understood,' even when he thus cultivates these
381 actions, the defilements will sometimes arise within him. "
***
The Vaibhasikas maintain that one can also fall away from the quality of Arhat.
***
Are the Arhats the only ones who are divided into six families (gotra)? Is this also the case for others?
58c. The Saiksas and the non-Aryans are also of six
382 families.
Saiksas and Prthagjanas are also of six families: the families of the Arhats have their antecedents in these families.
58d. In the Path of Seeing, there is no perfecting.
One can perfect his faculties outside of the Path of Seeing the Truths, but not while one traverses this Path, for, in view of its rapidity [in all fifteen moments, vi. 28], one cannot accomplish the
383 preparatory practices required for perfecting.
Some perfect their faculties as Prthagjanas;
385 Sraddhadhimuktas.
384
some, as
380
But the Angara-
? The Sutra quoted above (p. 1006) says, "I declare that one can fall away from any one of the four blisses of absorption which one has acquired; but, with respect to the immovable deliverance of mind which is physically actualized, I declare that one absolutely cannot fall away from it. "
How can it be that an Immovable Arhat can fall away from the blisses?
59a-b. There are three types of falling away: from that
which is acquired, from that which has not yet been
386 acquired, and from fruition.
Whoever falls away from the possession of a spiritual quality, falls away from what has been acquired.
Whoever does not acquire a spiritual quality that is to be acquired, falls away from that which has not yet been acquired.
Whoever does not actualize a spiritual quality that he possesses, falls away from his fruition (upabhoga).
*##
59c-d. The last, with respect to the Master; the second also,
with respect to an Immovable One; all three, with respect
387 to others.
1. The Buddha falls away only from fruition: [occupied with the good of his followers, he ceases his enjoyment of the blisses]. 2.
Among these falling aways,
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The Immovable One (the Akopyadharman) falls away from both
his fruition and from what has not yet been acquired: for he has
not necessarily acquired the dharmas proper to very distinguished
Consequently the fact that an Immovable One falls away from his fruition is not in contradiction with the above Sutra.
The masters who deny any falling away {aparihdnivddin) say,
"The pure deliverance of any Arhat is immovable: but an
Immovable One is to be defined as we have said; consequently one
cannot object: how does an Immovable One fall away from the
389 blisses? "
***
Does the saint who falls away from the state of Arhat take up a new existence?
390 60a. He does not die having fallen away from his result.
He never dies in the state of having fallen away from his result. In fact the Sutra says, "Oh Bhiksus, it happens that the wise Aryan Sravaka experiences weakness of mindfulness, that his mindful- ness becomes slow. But he quickly rejects, he makes disappear,
391 destroys, annihilates [this weakness of mindfulness]. "
If it were otherwise, if a person, having become an Arhat, falls
388
from what they have acquired.
persons.
3, The Arhats who are not immovable also fall away
away from the state of Arhat, and could continue to transmigrate, 392
the religious life {brahmacarya) would not inspire confidence.
A person fallen away from a state does not do that which a
person who resides in this state cannot do:
60b. He does not do what should not be doneJ
? Even though fallen, he does not do that which is in contradic- tion with his state (for example, abrahmacarya). In the same way a hero can be moved, but he does not fall.
***
How many Irresistible Paths and Paths of Deliverance are included in the transformation or perfecting of the faculties?
60c-d. For the Immovable One, there are nine paths of two
394 types.
The Prativedhanadharman who perfects his faculties and penetrates the family of the Immovable Ones, should produce nine Irresistible Paths, nine Paths of Deliverance, exactly like the Saiksa, in order to obtain the quality of Arhat [in detaching himself from Bhavagra].
Why is this?
395 60d. By reason of his intense cultivation.
The Prativedhanadharman has intensely cultivated the family of weak faculties; consequently this family cannot be transformed without a great effort: it has, in fact, been made firm both by the Path of the Saiksa and by the Path of the Asaiksa.
61a. For the Drstiprapta, one of each type.
For the transformation of the faculties by which a Sraddhad- himukta [=a Saiksa of weak faculties] becomes a Drstiprapta [=a Saiksa of sharp faculties], there must be an Irresistible Path and a
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Path of Deliverance.
In the two cases (60c-d and 61a), there is a preparatory path
(prayogamdrga).
***
These Irresistible Paths and Paths of Deliverance are
61b. Pure paths
For the faculties of Aryans cannot be transformed by impure paths.
##*
Where can the faculties be transformed?
61b. There is transformation among humans.
Only humans can transform their faculties; there is no
transformation elsewhere, for elsewhere falling away is impossi-
35 ble. *
***
In what sphere do the ASaiksas and the Saiksas exist in order to transform their faculties?
397 61c. The Asaiksas in nine spheres.
Namely in andgamya, dhydndntara, the Four Dhyanas and
? three Arupyas, [for the same state of Arhat can be obtained in these spheres].
6ld. The Saiksa, in six.
With the exception of the three Arupyas. Why is this?
61d-62b. Because the Saiksa who increases his faculties by
398 abandoning his state and his progress, obtains the state.
When the Saiksa perfects his faculties, he loses a state (=Sakrdagamiphala), a state that he had acquired by the path of weak faculties; he loses his visesa, that is, the progress that he had made--preparatory paths, Irresistible Path, Path of Deliverance, and Path of Excellence,--in the detachment of the Dhyanas, a
399
progress realized with his weak faculties. He obtains only a state
belonging to the family of sharp faculties, a state forming part of
the detachment of Kamadhatu, not the state of Anagamin which is
400 of Arupyadhatu.
*#*
The Arhats, by reason of their difference of faculties, are nine in number.
62c-d. Two Buddhas and seven Sravakas, the Arhats have
401 nine classes of faculties.
The Sravakas are seven in number, the five the first of which is the Parihanadharman, plus the Immovable One (=the Akopyad- harman) which is divided into two, depending on whether he was from his beginnings of the immovable family, or whether he has
402 obtained this family through the perfecting of his faculties.
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The two Buddhas,--the Pratyekabuddha and the Buddha,--are varieties of Immovable Ones.
These make nine persons whose faculties are respectively
403 weak-weak, etc.
***
In general, the Aryans are seven in number: 1. the Sraddhanu- sarin, 2. the Dharmanusarin, 3. the Sraddhadhimukta, 4. the Drstiprapta, 5. the Kayasaksin, 6. the Prajnavimukta, and 7. the
404 Ubhayatobhagavimukta.
63a-c. Seven pudgalas, by reason of their cultivation, their 405
faculties, absorption, deliverance, of two.
1. By reason of their cultivation (prayoga), there exists the Sraddhanusarin and the Dharmanusarin (vi. 29a-b). In the beginning, in the state of Prthagjana, it is by reason of faith {fraddhd) that the first, under the impulse of another [that is, learning the foundations of mindfulness, etc. , from another]
406
applied himself (prayoga) to things, that is, he devoted himself
to reflection and meditation. The second applied himself in the same way, but by following (anusara) the dharmas, that is, the twelvefold Scriptures, and by pursuing (anusarati) the dharmas, that is, the parts of Bodhi (bodhipaksikas) by himself.
2. By reason of their faculties, there exists the Sraddhadhi- mukta and the Drstiprapta (vi. 31c-d). Their faculties are respec- tively weak and sharp by reason of the predominance, among the first, of intention proceeding from faith (fraddaya adhimoksah), and, among the second, of wisdom (prajnd).
3. By reason of absorption (samapatti), there exists the Kayasaksin (vi. 43c-d), because he has realized the Absorption of Extinction (vi. 43c, viii. 33a).
? 4. By reason of deliverance, there exists the Prajnavimukta (vi. 64a-b).
5. By reason of absorption and deliverance, there exists the Ubhayatobhagavimukta (vi. 64a-b).
Thus, from the point of view of their enumeration, there are seven.
63c. They are six.
These seven, from the point of view of substantial entities, are six.
63d. Two exist in each of the three paths.
In the Path of Seeing, there exists two pudgalas or persons, the Sraddhanusarin and the Dharmanusarin; who, in the Path of Meditation, become a Sraddhadhimukta and a Drstiprapta, and, in the Path of the Arhat (=the Asaiksamarga), a Samayavimukta and an Asamayavimukta.
The Sraddhanusarin, (1) from the point of view of his faculties, is of three types: his faculties are weak by definition; but they can be either weak-weak, weak-medium, or weak-strong; (2) from the point of view of his family, of five types: of the family of the Parihanadharman, etc. (vi. 56); (3) from the point of view of the Path, of fifteen types: accordingly as he is in one of the eight Patiences or in one of the seven Knowledges (vi. 26-27); (4) from the point of view of detachment, of seventy-three types: 1. bound by all of the bonds of Kamadhatu, 2-10. detached from one . . . from nine categories of bonds of Kamadhatu; 11-19. detached from one . . . from nine categories of bonds of the First Dhyana, and so on up to and including Akincanyayatana. Eight times nine--det- achment from Kamadhatu, from the Four Dhyanas, and from three Arupyas,--make seventy-two, plus all the bonds of Kamadhatu,
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seventy-three; (5) from the point of view of the physical person (d/raya), of nine types: born in one of the three Dvlpas. [with the exception of Uttarakuru], born in one of the six heavens of Kamadhatu. Higher, the Path of Seeing is absent.
By taking into account all of these differences, there are some 147,825 types of Sraddhanusarin. The calculation relative to other saints is established according to the same elements, with the
407 differences of title.
***
Who is the saint that is called an Ubhayatobhagavimukta, ("one who is doubly delivered")? Who is the saint that is called a Prajnavimukta ("one who is delivered through prajna')?
64a-b. He who possesses extinction is doubly delivered; the
40 other is delivered through prajna. *
One who has entered the Absorption of Extinction (vi. 43c-d), that is to say, one who is endowed with extinction, is called "doubly delivered", because, by the power of prajna and absorption, he is delivered from the hindrance of the defilements and from the
409 hindrance that opposes the arising of the eight liberations.
The other is "one who is delivered through prajfia," because, by the power of prajna, he is delivered from the hindrance of the defilements.
***
The Blessed One said, "One who has abandoned the five
defilements here below and who is not subject to falling away is a
410
complete Saiksa. " How is a Saiksa completed?
? 64c-d. It is from the point of view of absorption, of
411 faculties, and of result that a Saiksa is said to be complete.
The complete Saiksa is of three types, complete by his result, his faculties, and his absorption. The Anagamin of the Sraddhad- himukta class (vi. 31c) who is not a Kayasaksin (vi. 43) is complete from the point of view of only his result.
The saint of the Drstiprapta class (vi. 32) who is not detached from Kamadhatu is complete from the point of view of only his faculties.
The Anagamin of the Drstiprapta class who is not a Kayasak- sin is complete from the point of view of his result and his faculties.
The Anagamin of the Sraddhadhimukta class who is a Kayasaksin is complete from the point of view of his result and his absorption.
The Anagamin of the Drstiprapta class who is a Kayasaksin is complete from the point of view of his result, his faculties, and his absorption.
A Saiksa cannot be complete from the point of view of only his absorption, for the Absorption of Extinction supposes the state of Anagamin, and consequently fullness or perfection from the point of view of result. In the same way a Saiksa cannot be complete only from the point of view of his faculties and his absorption.
65a. The Asaiksa is complete from two points of view.
From the point of view of his faculties and his absorption. There is no Asaiksa in fact who is not complete from the point of view of his state: consequently perfection from the point of view of state is counted as a perfection.
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The Prajfiavimukta (vi. 64) who is an Asamayavimukta (vi. 56) is complete from the point of view of his faculties.
The Ubhayatobhagavimukta who is a Samayavimukta is complete from the point of view of his absorption. The Ubhaya- tobhagavimukta who is an Asamayavimukta is complete from the point of view of his faculties and his absorption.
***
Numerous types of paths have been named: the worldly path and the transworldly path; the Paths of Seeing, Meditation and of the ASaiksa; the Preparatory Path, the Irresistible Path, the Path of Deliverance, and the Path of Excellence. In short, how many types of paths are there?
65b-d. In short, the path is of four types, Prepararory, Irresistible, Deliverance, and Excellence.
Prayogamdrga, the Path of Application or of Preparatory Cultivation, is the path by which and following upon which there
412 arises the Irresistible Path.
Anantaryamdrga, the Irresistible Path (vi. 28b), is the path by
413
Vimuktimdrga, the Path of Deliverance, is the first path which arises free from the obstacle abandoned by means of the Irresisti-
414 ble Path.
Visesamdrga, the Path of Excellence, is the path differing from 415
***
4 What is the meaning of the word mdrga, path?
which an obstacle is abandoned (vi. 64a-b, 77).
the preceding paths.
? The path is the path to Nirvana because it goes from here; or
417 rather, because it is through it that Nirvana is searched out.
But how are the Path of Deliverance and the Path of Excellence paths? In fact, it is on the Preparatory Path and the Irresistible Path that the acquisition of Nirvana depends.
Because the Path of Deliverance and the Path of Excellence are parallel to the paths of abandoning (Prahanamarga = the Irresistible Path par excellence) from the point of view of their object (the Truths), their aspects (sixteen aspects, impermanence, etc. ), and their purity; they are distinguished by being superior, for they have for their causes all the causes of the paths of abandoning plus the paths of abandoning themselves. And moreover because, by means of these two paths, one obtains higher and higher paths: (the Path of Deliverance is necessary for the acquisition of a new Irresistible Path). Or rather because, by these two paths, one enters
418 into nirupadhiiesa Nirvana, Nirvana without remnant.
#*#
The path is also called pratipad, route, because, by it, one 419
There are four routes: routes difficult for slow and quick
420 intelligences, and routes easy for slow and quick intelligences.
66a. The path belonging to the Dhyanas is the easy route.
The path (the Preparatory Path, etc. ), cultivated in the
Dhyanas, that is to say, while one is in Dhyana, is the easy route.
For the Dhyanas are endowed with parts (viii. 1,10) and present a
perfect balance of calm {samatha) and insight (vipasyana): it
results from this that, in the Dhyanas, the route flows on
421 effortlessly.
arrives at Nirvana.
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66b. The difficult routes belong to other spheres.
The path in anagamya, dhydndntara, and the Arupyas, is the difficult route, for these absorptions are not endowed with parts, and calm and insight are not in balance. In anagamya and dhydndntara, the power of insight, which is great, outweighs calm, which is small. But the opposite holds true in the Arupyas.
***
These two routes,
66c-d. When intelligence is weak, a route for slow intelli- gence; in the contrary case, a route for a quick intelligence.
Whether the route is easy or difficult, when the faculties are weak, the route is for slow intelligences {dhandhdbhijna)\ when the faculties are sharp, the route is for quick intelligences.
The route is termed for slow intelligences when intelligence {abhijnd) is slow {dhandha) in it. Abhijnd is the equivalent of prajna, and dhandha the equivalent of manda. So too, the route is for quick intelligences when abhijnd is rapid in it, that is to say, when prajfld is sharp in it. Or rather one can explain: the abhijnd
of a person of weak mind, is slow . . . ; the abhijnd of a person with a sharp mind, is quick.
***
The Path receives the name of bodhipdksika, "containing the 422
adjutants of Bodhi. " There are thirty-seven adjutants of Bodhi,
namely the four foundations of mindfulness, the four right
423
exertions, the four supernormal powers {rddhipddas)9 the five
? faculties, the five powers, the seven parts of Bodhi {bodhyangas)y 424
67a-b. The Knowledge of Destruction with the Knowledge
425 of Non-Arising is Bodhi.
The Knowledge of Destruction and the Knowledge of Non-Ar- ising are Bodhi which, by reason of the differences of the saints who obtain it, is threefold: Sravaka Bodhi, Pratyekabuddha Bodhi, and Unsurpassed, Perfect Bodhi. In fact, by these two Knowledges,
426
one completely abandons ignorance; by the first, one knows in
all truth that the task is accomplished; and by the second, that
427 there is nothing more to be accomplished in the task.
67b-c. Because they are favorable to it, thirty-seven dharmas are its adjutants.
and the Noble Eightfold Path.
Because they are favorable (anuloma) to Bodhi, thirty-seven 428
dharmas are adjutants of Bodhi (bodhipaksya).
67d. Thirty-seven from the point of view of name, but ten
429 substantial entities.
What are these ten entities?
68a-c. Faith, energy, mindfulness, prajnd, absorption, joy, 430
indifference, resolution, morality, and aptitude.
How is that?
68d-69b. Foundation of mindfulness is prajnd; energy receives the name of right exertion; the supernormal
The Path and the Saints 1023
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powers are samddhis.
The foundations of mindfulness, the right exertions (samyak- pradhanas), and the supernormal powers are, by their nature, prajna, energy, and samddhi.
i. We have therefore at first five items, faith, energy, mindfulness, samddhi, and prajna, which, under their own names, make up five faculties and five powers.
Among these five items, prajna is made up of: a. the four 431
foundations of mindfulness, b. one of the parts of Bodhi, the investigation into the dharmas (dharmapravicaya), and c. one of the parts of the Noble Eightfold Path, Right Views.
Energy is made up of: a. the four right exertions; b. one of the parts of Bodhi, energy; and c. one of the parts of the Noble Eightfold Path, Right Effort.
Samddhi is made up of: a. the four supernormal powers; b. one of the parts of Bodhi, samddhi; and c. one of the parts of the Noble Eightfold Path, Right Concentration.
Mindfulness is made up of: a. one of the parts of Bodhi, mindfulness; b. one of the parts of the Noble Eightfold Path, Right Mindfulness.
ii. What do we have in addition that are not these first five items? Among the parts of Bodhi, joy, resolution (ii. 25, English translation, p. 192), indifference; among the parts of the Noble Eightfold Path, Right Thoughts and the three parts of morality- Right Speech, Right Action, and Right Livelihood--which are counted as being one item, morality,
We have five plus five items; therefore the adjutants of Bodhi are made up of ten items.
According to the Vaibha? ikas, there are eleven items; Right Speech and Right Actions together form one item, and Right
? Livelihood is another item (see iv. 85c-d). Therefore morality {slid) 432
counts for two items added to the nine preceding items.
***
We have said that the foundations of mindfulness, the right exertions, and the supernormal powers are by their nature prajnd, energy, and samddhi.
69c-d. A definition according to their essentials; they are also all the qualities that arise from cultivation.
The preceding definitions refer to the principal elements of the
foundations of mindfulness, etc. ; but all these adjutants of Bodhi
are also a collection of qualities, pure or impure, which have arisen
from preparatory cultivation (prdyogika, iiJlb), from hearing, 433
***
Why is energy termed rignt exertion?
Because the body, speech, and mind are, through energy, correctly placed into action.
4H Why is samddhi termed a supernormal power (rddhipdda)?