No More Learning

Here djnendriya constitutes dnantaryamarga, and djndtavtndriya 95
constitutes vimuktimdrga.
I6d. The two intermediary results through seven, eight or nine.
3. The result of Sakrdagamin (vi. 36) is obtained either by an dnupurvaka (vi. 33a)--an ascetic who, before pursuing the acquisition of the result of Sakrdagamin, has obtained the result of Srotaapanna; or by a bhuyovttardga (vi. 29c-d)--an ascetic who, before entering into the pure path, i. e. , into the comprehension of the Truths, has freed
The Indriyas 177
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himself through the impure, worldly path, from the first six categories of defilements of Kamadhatu: consequently, when he has achieved the Path of Seeing the Truths, he becomes a Sakrdagamin without having
84 been a Srotaapanna first.
The anupurvaka--aSrotaapanna--obtains the result of Sakrda- gamin either through a worldly path, which does not admit of Meditation on the Truths, or through the Pure Path. In the first case, he possesses seven indriyas: the mental organ, indifference, and the five moral faculties; in the second case, eight indriyas: the same plus ajnendriya.
The bhuyovitardga--who is a Prthagjana--obtains the result of Sakrdagamin by means of nine indriyas. He realizes the compre- hension of the Truths; he then realizes anajndtamdjndsydmindriya and ajnendriya, as in the acquisition of the result of Srotaapanna.
4. The result of Anagamin is obtained either by an anupurvaka-- the ascetic who has already obtained the previous results,--or by a vitaraga--the ascetic who, without having entered into the Pure Path, has freed himself from the nine categories of defilements of Kama- dhatu, or from the defilements of the higher stages, up to and including Akimcanyayatana.
The anupurvaka obtains the result of Anagamin through seven or eight indriyas, according to whether he uses the worldly path or the Pure Path, as the above anupurvaka obtains the result of Sakrdagamin.
The vitaraga obtains the result of Anagamin through the com- prehension of the truths, through nine indriyas, as the above bhuyovi- tardga obtains the result of Sakrdagamin.
These general definitions call for more precision.
1. The vitaraga obtains the result of Anagamin by "understanding the Truths. " In order to understand the Truths, he places himself either in an absorption of the Third Dhyana, an absorption of either the First or the Second Dhyana, an absorption of andgamya or dhydndntara, or of the Fourth Dhyana: according to the case, his indriya of sensation is the indriya of pleasure, satisfaction, or equanimity.
Contrarily, the bhuyovitardga always obtains the result of Sakrdagamin with the indriya of indifference.
? 2. The dnupurvaka who seeks for the result of Anagamin within the absorption of andgamya, can, when his moral faculties are strong, depart at the last moment (the ninth vimuktimdrga) of the andgamya and enter into the First or Second Dhyana.
When he expels the defilements through the worldly path, it is then through eight, and not seven indriyas, that he obtains the result: in fact, the andgamya to which the next to last moment (ninth dnantaryamdrga) belongs, admits of the sensation of equanimity, and the First or Second Dhyana, within which the last moment takes place, admits of the sensation of satisfaction. Disjunction from the defile- ments results then from equanimity and from satisfaction; in this same way we have seen that disjunction, in the case of the Srotaapanna, results from ajnasydmindriya and djnendriya.
When he expels the defilements through the pure path, that is,
through Meditation on the Truths, one must add the djnendriya as a
ninth indriya. Anantaryamdrga and vimuktimdrga are both two 5
##*
We read in the Mulasastra (Jitdnaprasthana, TD 26, p. 994cl): "Through how many indriyas is the quality of Arhat obtained? By eleven. "
In fact, the quality of Arhat is obtained, as we have said, through nine indriyas. The Sastra answers, "By eleven," for it does not speak with reference to the acquisition of the quality of Arhat, but with respect to the person who acquires this quality.
17a-b. It is said that the quality of Arhat is obtained through eleven indriyas, because a determined person can so obtain them.
A saint can fall many times from the quality of Arhat (vi. 58) and reobtain it by means of diverse absorptions, sometimes with the indriyas of pleasure (Third Dhyana), sometimes with that of satisfac- tion (First and Second Dhyana), or sometimes with that of equanimity
djnendriyas. *
The Indriyas 179
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(anagamya, etc). But the three indriyas never coexist.
But, one would say, why does the Sutra not speak from this same
point of view when it speaks of the quality of Anagamin?
The case is different. It does not hold that the saint, fallen from the
result of Anagamin, gains it again by means of the indriya of
8<s
pleasure.
all the defilements of Kamadhatu, and who has obtained the result of Anagamin cannot fall from this result, because his detachment is obtained through two paths: it is produced through the worldly path and confirmed through the Pure Path.
###
How many indriyas does the person possess who possesses such indriyas}
17c-d. He who possesses the mental organ or the vital organ or the organ of equanimity necessarily possesses three indriyas.
He who possesses one of these three organs necessarily possesses the other two: when one of them is absent, the other two are also absent.
The possession of the other indriyas is not so determined. He who possesses these three organs may or may not possess the others.
1. A being born in Arupyadhatu does not possess the organs of seeing, hearing, smelling, or taste. A being in Kamadhatu does not possess these organs when he has not yet acquired them (beginning of embryonic life) or when he has lost them (through blindness, etc. , or through gradual death).
2. A being born in Arupyadhatu does not posses the organ of touch.
3. A being born in Arupyadhatu or Rupadhatu does not possess the female organ. A being born in Kamadhatu cannot possess it when he had not acquired it or when he has lost it. The same for the male organ.
On the other hand, the vttaraga, the person detached from
4. A Prthagjana
87
born in the Fourth Dhyana, in the Second
? 88
or in the Arupyas, does not possess the organ of pleasure.
Dhyana,
5. A Prthagjana born in the Fourth Dhyana, in the Third Dhyana,
or in the Arupyas, does not possess the organ of satisfaction.
6. A being born in Rupadhatu or in Arupyadhatu does not possess
the organ of displeasure.
7. A detached person does not possess the organ of dissatisfaction. 8. A person who has cut off the roots of good (iv. 79) does not
possess the five moral faculties, faith, etc.
9. Neither a Prthagjana nor a Saint in possession of a result
possesses anajndtamdjnasyamindriya,
10. The Prthagjana, the Saint who is in the Path of the Seeing the
Truths (vi. 31a-b) and the Arhat do not possess ajnendriya.
11. The Prthagjana and the Saiksas do not possess djnatavtndriya. This enumeration permits us to establish those indriyas possessed
by those categories of non-specified beings.
18a. He who possesses the organ of pleasure or the organ of touch certainly possesses four organs.
He who possesses the organ of pleasure also possesses the vital organ, the mental organ, and the organ of equanimity. He who possesses the organ of touch does possesses these same three indriyas.
18b. He who possesses one of the organs of sense conscious- ness necessarily possesses five organs.
He who possesses the organ of sight also possesses the vital organ, the mental organ, the organ of indifference and the organ of touch.
The same for him who possesses the organ of hearing, etc.
18c. The same for him who possesses the organ of satisfaction.
He who possesses the organ of satisfaction also possesses the vital organ, the mental organ, the organ of equanimity and the organ of pleasure.
89
But, one would ask,
possess who is born in the heaven of the Second Dhyana and who does not therein cultivate the absorption of the Third Dhyana?
what sort of organ of pleasure can a being
The Indriyas 181
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He possesses the organ of defiled pleasure of the Third Dhyana.
18. H e who possesses the organ of displeasure certainly possesses seven organs.
This being evidently belongs to Kamadhatu since he possesses the organ of displeasure. He necessarily possesses the vital organ, the mental organ, the organ of touch and four organs of sensation: the organ of dissatisfaction is not in him when he is detached
18d-19a. Whoever possesses the female organ, etc. , necessarily
90
One should understand: Whoever possesses the female organ, or the male organ, or the organ of dissatisfaction, or one of the moral faculties,--faith, force, memory, absorption, and discernment.
He who possesses a sexual organ necessarily possesses, in addition to this organ, seven organs, which have been specified in 18c-d, for this being evidently belongs to Kamadhatu.
He who possesses the organ of dissatisfaction necessarily pos- sesses, in addition to this organ, these same seven organs.
He who possesses one of the moral faculties can be born in any of the three spheres of existence; he necessarily possesses the five moral faculties, which are seen together, plus the vital organ, the mental organ, and the organ of indifference.
19b. He who possesses ajnendriya or ajnatavtndriya necessarily possesses eleven organs.
These are the vital organ, the mental organ, the organs of pleasure,
91
satisfaction, and equanimity; the five moral faculties; and the
eleventh, which is either ajnendriya or ajnatavtndriya.
19c. He who possesses ajnasyamtndriya necessarily possesses
thirteen organs.
In fact, it is only in Kamadhatu that one cultivates the Path of Seeing the Truths (vi. 55). Thus the possessor of this indriya is a being in Kamadhatu. He necessarily possesses the vital organ, the mental
possesses eight organs.
? organ, the organ of touch, the four organs of sensation, the five moral
faculties and djndsyamindriya. He does not necessarily possess the
organ of dissatisfaction, nor the organs of sight, etc. ; in fact, he can be
"detached," in which case dissatisfaction is not in him; he can be blind,
92 etc.
#*#
What is the smallest number of organs it is possible for a being to possess? (Vibhdsd TD 27, p. 767b5-ll).
20a-b. A being who is lacking any good at all possesses a minimum of eight organs, the organ of touch, sensations, the vital organ, and the mental organ.
A being who is lacking good is one who has cut off the roots of good. He necessarily belongs to Kamadhatu (iv. 79); he cannot be "detached. " Thus he necessarily possesses the organs enumerated.
"Sensation" in the Karika is vid. That is, "one who feels" (vedayate) by understanding kartari kvip\ or "sensation" (vedand) (bhdvasddhana: aunddikah kvip).
20c. It is the same with an ignorant person who is born in Arupyadhatu;
The Prthagjana is termed ignorant (because he has not seen the Truths).
20d. He possesses eight organs, namely, equanimity, life, the mental organ, and the good organs.
The good organs are the moral faculties, faith, etc Since it is a question of an ignorant person, and since the total is eight, the pure organs (djndsydmi, etc. ) are not alluded to here by the author.
***
What are the largest number of organs it is possible for a being to
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possess?
21a-b. At the maximum, nineteen: [a bisexual being,] with the exception of the immaculate organs.
A bisexual being necessarily belongs to Kamadhatu. He is not "detached;" he can possess the moral faculties; and he can possess all the organs of sense consciousness. But he is a Prthagjana: thus he necessarily lacks the pure organs (djndsydmi, etc. ).
The pure organs are termed "immaculate" in the Karika. The djndsydmi, the djnd and the djndtdvin are pure because they are not in relation with the vices either in the quality of an object, or through association (v. 17).
21c. The Aryan, not detached, can possess all the organs,
The Aryan who is not detached, and hence a Saiksa and not an Arhat, possesses at most nineteen organs.
2 Id. With the exception of a sexual organ and two pure organs.
One must exclude either the male organ, or the female organ; one
must exclude the djndtavindriya in all cases; furthermore, one must
exclude the djnendriya when the Saiksa is in the path of Seeing the
Truths, or the djndsydmtndriya when the Saiksa is in the Path of 93
***
[ii. Atoms or paramanus. ']
The conditioned dharmas (i. 7a) are, as we have seen, of different natures--physical matter, sensation, ideas, etc. One asks if, in the same way, they arise independently one from another; or rather if, in certain cases, they necessarily arise together.
Certain conditioned dharmas are divided into five categories: rupa or physical matter; citta or the mind; caittas, mental states or dharmas associated with the mind (ii. 23-34); cittaviprayuktas, i. e. , samskdras not
Absorption in the Truths.
? associated with the mind (ii. 35-48); and the asarhskrtas or uncondi- tioned dharmas. These last are unarisen (i. 5, ii. 58): we do not have to occupy ourselves with them here.
We shall first study the simultaneous arising of the material
dharmas:
22. In Kamadhatu, an atom into which there is no entry of
sound, and into which there is no entry of any organ, is made
94 up of eight substances;
By paramanu, we do not understand here a paramanu in its proper sense, a dravyaparamanu, an atom or monad which is a thing, a substance {dravya, i. 13), but a samghataparamdnu, a molecule, i. e. , the most subtle among the aggregates of matter, for there is nothing,
95 among the aggregates of matter, which is more subtle.
1. In Kamadhatu, the molecule into which sound does not enter, and into which no organ enters, is made up of eight substances, but of no less than eight: namely the four primary elements (mahabhutas, i. l2c), and the four derived elements,--visibles (rupa, i. lOa), odors, tastes, and tangibles (ii. 50c-d; 65a-b).
22b. When the organ of touch enters into it, it is made up of nine substances;
2. The molecule into which sound does not enter, but into which 96
the organ of touch enters, admits of a ninth substance, the dravya which is the organ of touch.
22c. When any other organ enters into it, it is made up of ten
97 substances.
3. The molecule into which sound does not enter, but into which all other organs other than the organ of touch (the organ of sight, caksurindriya, etc. ) enter, consists of a tenth substance, the dravya that is this other organ (organ of sight, etc. ): for the organs of seeing, hearing, etc. do not exist independently of the organ of touch nor do they constitute distinct ayatanas.
4. When sound enters into the aforementioned aggregates, the
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total rises to nine, ten, or eleven substances: in fact, sound which is
(updtta, i. lOb) does not exist independently of the organs.
5. If the four primary elements, earth element, etc. , are never disassociated, but coexist in every aggregate or molecule, how is it that, in any given aggregate, one perceives either solidity, or viscosity, or heat, or movement, and not these four substances or characteristics at
one given time?
One perceives in any given aggregate those substances (dravya,
earth element, etc. ) that are most active in it, and not the others. In the same way, when one touches a pile of pieces of plants and needles," one perceives the needles; when one eats some salted soup, one perceives the taste of salt.
How does one know that a given aggregate consists of the primary elements when their presence in it is not perceived?
All of the primary elements manifest their presence through their own actions, namely support (dhrti), cohesion (samgraha), maturing
100
(pakti), and expansion (vyilhand) (i. l2c).
According to another opinion, that of the Bhadanta Srflabha, the
aggregates are made up of the four primary elements, since, given the
101
produced by the primary elements that form part of the organism 98
action of certain causes, solid things become liquid, etc.
element exists in water, since this latter is more or less cold, a fact which is explained by the presence of the element of fire in a more or less great quantity.
But, we would say, whether cold is more or less active does not imply that there has been a mixture of a certain substance (dravya), the cold, with its opposite, heat. So too sound and sensation, even though homogeneous, vary in intensity.
According to another opinion, [that of the Sautrantikas,] the
primary elements which are not perceived in a given aggregate exist in
the state of potentiality, and not in action, and not in and of
themselves. Thus the Blessed One was able to say (Samyuktagama, TD
2, p. , 129a3), "There are many dhatus or mineral substances in this 102
piece of wood. " The Blessed One meant that this piece of wood contained the seeds, the potentialities of many dhatus; for gold, silver,
The fire
? etc. , do not exist in the wood at the present time.
[The Sautrantikas again object;] How does one prove the presence
m
of color in wind?
[The Vaibhasikas answer:] This is an object of faith (sraddhaniya),
and not of reasoning (anumeya). Or rather physical matter exists in the wind, since one perceives smell by reason of the contact of the wind with an object possessing an odor; now odor is never disassoci-
104
ated from physical matter.
6. We know that odor and taste are missing in Rupadhatu (i. 30);
one must then reduce the number of molecules in Rupadhatu. We will have six, seven, or eight substances, and when sound intervenes, seven, eight, or nine. We shall not explain this in detail.
7. (Objection. The Vaibhasikas say that molecules in Kamadhatu
consist of, at a minimum, eight dravyas, eight things or substances. )
Are we to understand dravyas as individual substances, as things that 103
have their own characteristics, or as ayatanas that one can term dravyas, substances, since they each possess distinctive general
106 characteristics?
In the first hypothesis the numbers proposed are too few. A molecule, you say, consists of four "derived elements," rupa first: it will consist of, we would say, not only of the rupa of color (varna, blue or red dravya, etc) but also of the rupa of figure (samsthdna, i. 10, iv. 3c), since many atoms are agglomerated in these. It consists of the "derived matter" called "tangible:" it will be, we should say, heavy or light, hard or soft; it could be cold or hunger, or thirst; it then consists of the dravyas that are either heaviness or lightness, softness or hardness, cold, hunger and thirst (i. lOd). Hence the numbers proposed above are too few. But if, on the contrary, the Vaibhasikas mean to speak of dravyas as ayatanas, then the numbers are still too few, for the primary elements form part of the dyatana "tangible" (i. 35a); one should then say that a molecule consists of four substances, visible, odor, taste, and touch.
[The Vaibhasikas answer. ] Our definition of a molecule is the best one. The word dravya is to be understood, in this case, as substances properly so-called, and as ayatanas. Among the eight dravyas of a
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molecule, there are 1. ) four substances properly so-called, the four primary elements, the supports and sources of derived matter; and 2. ) four dyatanas, four types of derived matter, supported by the primary elements: visibles, odors, tastes and tangibles (abstractions created from the primary elements, and included within tangibles).
This answer is not good, for each of these four derived elements is
supported by all four of the primary elements. The molecule will then 107
consist of twenty dravyas.
No, [answer the Vaibhasikas,] for we are speaking of the nature of
the primary elements, solidity, etc. The nature of all four of the primary elements remains the same, in that they support the derived element of odor or the derived elements of visibles, tastes, and tangibles.
But why do you express yourself in an ambiguous manner and use the word dravya in two different meanings? Words are subject to caprice, but one must examine their meaning.
[iii. The mental states or caittas. ]
23a. The mind and its mental states are necessarily generated
108
together.
The mind and its mental states cannot be independently generated.
23d. All things are necessarily generated with their characteristics.
All conditioned dharmas, physical matter, the mind (ii. 34), its mental states, and the sarhskdras disassociated from the mind (ii. 35), are necessarily generated with their samskrtalaksanas--arising, dura- tion, old age, and impermanence (ii. 46a).
23c. Sometimes with possession.
Among the conditioned dharmas, those that are integral to living beings (sattvdkhya, i. 10) are necessarily generated with the prdpti relative to each one of them (ii. 37b). There is no prdpti for the others. That is why the Karika says "sometimes. "
? 109
What are the mental states?
23c-d. The mental states are of five types, mahdbhumikas, etc.
The mental states are the mahdbhumikas, those that accompany all minds; the kusalamahabhumikas, those that accompany all good minds; the klesamahdbhumikas, those that accompany all defiled minds; the akusalamahdbhumikas, those that accompany all bad minds; and the parittaklesabhumikas, those that have small defile- ments for their sphere.
Bhumi or sphere signifies "place of origin. " The place of origin of a dharma is the bhumi of this dharma.
The "great sphere" or mahabhumi is so called because it is the
sphere, the place of origin, of great dharmas (that is, of dharmas of
great extension, that are found everywhere). The dharmas that are
inherent in the mahabhumi are called mahdbhumika, that is, the 10
dharmas that are always found in all minds. ? ***
What are the mahdbhumikas, the mental states found in all minds?
24. Sensation, volition, motion, desire for action, contact, discernment, memory, the act of attention, approval, and
m
absorption or concentration coexist in every mind.
112
According to the School, moment of the mind.
all the ten dharmas exist in every
1. Vedand is the threefold sensation, pleasant, painful, and neither- painful-nor-pleasant. (i. 14).
2. Cetand is that which conditions, informs, and shapes the mind {cittabhisamskara, i. 15; iv. l).
3. Samjnd is samjnana, that which grasps the marks (male, female, etc. ) of an object (yisayanimittodgrahana, i. 14, ii. 34b-d).
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113 4. Chanda is the desire for action.
5. Sparsa is the state of contact arisen out of the encounter of the organ, the object and the consciousness; in other words, the dharma by virtue of which the organ, the object, and the consciousness are as if they were touching one another (iii. 30).
6. Prajna, which the Karika designates under the name of matt, is 114
discernment of the dharmas (i. 2)
7. Smrti is non-failing with regard to the object; a dharma by virtue
of which the mind does not forget the object, by virtue of which it
115 cherishes it in order to so express it (abhilasativa).
116
8. Manaskara is the modification (dbhoga) of the mind; in other
words, "to bend" or "to apply" the mind towards an object. (Manaskara is explained as manasah kdrah or manah karoty dvarjayati, ii. 72).
117 9. Adhimukti is approval.
10. Samddhi is the unity of the object with the mind (cittaikagrata): (agra = alambana, i. 33); this is the dharma by virtue of which the
118 mind, in an uninterrupted series, remains on an object (viii. 1)
How do we know that these ten mental states, distinct in nature, coexist in one and the same mind?
Subtle, unquestionably, are the specific characteristics of the mind and its mental states. One discerns them, only with difficulty even when one is content to consider each of the mental states as developing in a homogeneous series; how much more so when one envisions them in the (psychological) moment (ksana) in which they all exist. If the differences of the taste of vegetables, tastes that we know through a material organ, are difficult to distinguish, how much more so is this true with non-material dharmas that are perceived through the mental consciousness.
***
The "sphere" of the good dharmas of great extension is termed kusalamahabhumi. The mental states that arise from this sphere are termed kusalamahabhumikas: the dharmas that are found in all good minds.
? 25. Faith, diligence, aptitude, indifference, respect, fear, two
roots, non-violence, and energy are found only in a good mind,
119 and are found in all good minds.
These ten dharmas are always found in all good minds. 12
1. Sraddha or faith is clarification of the mind. ? According to 121
another opinion, it is adherence to the doctrine of the results of actions (vi. 78b), to the Three Precious Ones (vi. 73c), and to the Truths.
2. Apramdda or diligence is bhavand, that is, the taking possession
122 of, and the cultivation of good dharmas.
[Objection. ] The taking possession of and the cultivation of good dharmas is none other than the good dharmas being grasped and cultivated. How can you make a partial mental dharma of diligence?
Diligence is application to good dharmas. One says, by metaphor, that it is bhavana (cultivation). By this fact, it is the cause of bhavana.
123
According to another school, mind.
diligence is the guarding of the
3. Prasrabdhi is the dharma through which the mind is clever, 124
light, and apt.
125
But, [the Sautrantikas observe, ] does not the Sutra speak of the
126 prasrabdhi of the body?
The Sutra speaks of the prasrabdhi of the body as it speaks of bodily sensation. (All sensation is, in its nature, mental; sometimes the Sutra terms the sensation that has for its support the five organs constituted of atoms a "bodily" sensation associated with the five sense consciousnesses [ii. 7a]. In the same way that prasrabdhi of the mind depends on the five organs, prasrabdhi of the five sense conscious- nesses is termed "prasrabdhi of the body. ")
[The Sautrantikas answer:] How can the prasrabdhi of the body, thus understood, be counted among the parts of Bodhi (sambodhyanga, vi. 68)? In fact, the five sense consciousnesses are of the sphere of Kamadhatu, for they are not "absorbed," that is, they are not produced in the state of absorption, whereas the parts of Bodhi are "absorbed" (vi. 71a). Thus, in our opinion, in the Sutra alluded to, prasrabdhi of the body is aptitude of the body (kayakarmanyata, viii. 9).
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[The Sarvastivadins:] How can prasrabdhi of the body, thus understood, be a part of Bodhi? The aptitude of the body is, in fact, impure.
[The Sautrantikas:] But it is propitious to prasrabdhi of the mind,
which is a part of Bodhi; for this reason it receives the name "part of
Bodhi. " The Sutra often expresses itself in this manner. For example,
it teaches that joy constitutes the part of Bodhi called joy (prtUsam- 127
bodhyanga, vi. 71). It teaches that hostility and the causes of hostility 128
constitute the obstacle of wickedness {vyapadanivarana, v. 59). It
teaches that insight, resolution, and effort constitute "the element of
speculative consciousness" (prajnaskandha, vii. 76): for neither resolu-
tion, which is by its nature discursive thought (vitarka), nor effort,
which is by nature energy, are speculative consciousness; but they are
favorable to this consciousness and are, consequently, considered as 129
consciousness. Prasrabdhi of the body, being a condition of prasrab- dhi of the mind, is placed, as are these, with these, among the parts of Bodhi.
4. Upeksd or equanimity, is mental indifference, the dhanna by 13
which the mind remains equal, even, free from modification. ?
[The Sautrantikas:] If all minds are associated with attention, which is of the nature of "inflexion" or modification, how can all good minds be associated with equanimity, which is by its nature non-
inflexion?
[The Vaibhasikas:] We have already remarked on this: the specific
characteristics of the mind and its mental states are very difficult to know and determine.
[The Sautrantikas:] This is not the point: it is quite inadmissible
that the same mind be associated with mental states which repudiate
both modification and non-modification, and both pleasure and
131 displeasure.
132
[The Vaibhasikas: ] There is modification towards a certain
object, and non-modification with regard to another object: hence, there is no contradiction to the coexistence of modification and non- modification.
? [The Sautrantikas:] If this is so, then associated mental states cannot be on the same object, which is contradictory to your definition of associated dharmas (ii. 34d). For us, the dhannas that are con- tradictory, here manaskdra and upeksd and otherwise vitarka and vicara (ii. 33), do not exist simultaneously, but successively.
5-6. We shall explain respect and fear later (ii. 32).
7-8. The two roots of good are absence-of-desire and absence-of-
hatred {advesa, iv. 8). Absence-of-error, the third root of good, is
"discernment," prajnd, by nature: hence it is already named among the 133
134 9. Non-violence is non-cruelty.
135 10. Energy is endurance of the mind.
Such are the mental states that are associated with all good minds.
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The sphere of the mahaklesadharmas is termed mahdklesabhumi. The mental states that belong to this sphere, that is, the mental states that exist in all defiled minds, are klesamahdbhumikas.
What are the defiled mental states?
26a-c. Error, non-diligence, idleness, disbelief, torpor, and dissipation are always and exclusively in soiled minds.
mahabhumikas.
1. Error, moha is ignorance (avidya, iii. 29), non-knowledge, 136
non-clarity.
2. Non-diligence, pramdda, the opposite of diligence, is the non-
taking possession of and the non-cultivation of good dharmas.
3. Idleness, kaustdya, is the opposite of energy.
4. Disbelief, dsraddhya, is the opposite of faith.
5. Torpor, styana, is the opposite of aptitude (vii. lld).
The Abhidharma (Jndnaprasthana, TD 26, p. 925bl0) says: "What
is torpor? The weight of the body, the weight of the mind, inaptitude of the body, inaptitude of the mind. Torpor of the body and torpor of the mind are termed torpor. "
Now torpor is a "mental state. " How can one have torpor of the body?