No More Learning

[The Darstantikas:] If Scripture attributes the parts of happpiness and joy to the first two Dhyanas, this is because these Dhyanas are susceptible, successively, to happiness and joy; in the same way Scripture attributes vitarka and vicdra--which can only exist successively--to the First Dhyana.
[The Vaibhasikas:] We affirm that vitarka and vicdra coexist; but the example that you cite to prove the non-coexistence of the parts is not proved.
[The Darstantikas:] This example is proved; for vitarka, which is a coarse mental state, and vicdra, which is a subtle mental state,
73
are contradictory and cannot coexist. And you did not say what
74 harm there is in their not coexisting.
Let us consider the theory of the "parts": one determines the specific features of the Second Dhyana and of those following by eliminating two, three, or four parts: it is for this reason that the First Dhyana is said to contain five parts, because the other Dhyanas are defined by the elimination, successively and in order, of the first four of these parts. This is why ideas (samjnd) and the other dharmas of the First Dhyana are not considered as parts, for they are not cut off in the following Dhyanas. If you do not accept this explanation, then why does the First Dhyana have only five parts?
But, [say the Vaibhasikas,] the five parts are only called parts because they are useful to the Dhyana. No, this cannot be the case, [answer the Darstantikas,] since mindfulness and prajitd are more
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useful to the Dhyana than are vitarka and vicdra.
75
presented, but the ancient masters (purvdcdryas) are not in
A certain school
agreement on this.
77 examined.
76
maintains the system that has been Consequently the point should be further
***
What is the dharma called "internal purity (or faith)" 78
When the agitation of vitarka and vicdra has come to an end, the series flows calmly and clearly: this is what is called internal purity. As a river agitated by waves, so too the series, by reason of the agitation of vitarka and vicdra, is not calm or clear. [This is the explanation of the Sautruntikas. ]
But if we admit this explanation, then internal purity is not a thing in and of itself. Thus there will not be eleven things in the Dhyanas. Then one must say
79 9c. Purity is faith.
Purity (prasdda) is a thing in and of itself, namely faith
(fraddbd). When the ascetic acquires the Second Dhyana, he
produces a profound faith: he admits that the spheres of
absorption themselves can be abandoned. This faith is called
internal purity. Faith, having purity (prasdda, vi. 75) for its
characteristic, is called purity. Having abandoned externals, it
(adhydtmasamprasdda)?
flows equally and so prasdda is internal and equal; hence it is 0
termed "internal purity" or adhydtmasamprasdda. *
According to other masters [the Sautrantikas], vitarka, vicdra,
? samadhi, and internal purity are not separate things.
[The Sarvastivadins:] If these are not separate things, how can
one say that they are mental dharmas?
[The Sautrantikas:] Some special states of mind receive the
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name of mental states because they arise in the mind.
But the system of the Abhidharma does not admit this theory.
[Objection of the Sautrantikas:] You have said that joy is satisfaction (saumanasya), a happy or agreeable mental sensation. How would you establish this definition?
If joy is not satisfaction, then what is the dharma that is called joy?
83
We follow another school.
exists a dharma distinct from satisfaction, a mental state called joy. The hapiness of the three Dhyanas is satisfaction; hence joy, which is distinguished from happiness, is distinct from satisfaction. It is not admissible that happiness, in the Dhyanas, is satisfaction.
84
5
The Blessed One says in the Viparitasutra,* "In the Third
Dhyana the faculty of satisfaction {saumanasyendriya) which has previously arisen is destroyed without remnant; in the Fourth Dhyana, the faculty of happiness (sukhendriya) is destroyed without remnant. "
86
He says in another Sutra,
faculty of happiness and the faculty of suffering, and by reason of the previous disappearance of the faculty of dissatisfaction (daurmanayendriya) and the faculty of satisfaction. "
9c-d. Joy is satisfaction. This is proved by two texts.
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According to this school, there
"By reason of the abandoning of the
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These two texts prove that there is no faculty of satisfaction in the Third Dhyana. Hence joy is satisfaction, and not happiness.
***
Does defiled dhyana possess the parts that we have just studied?
No.
What are the parts that are absent in each defiled dhyana?
lOa-c. In the defiled Dhyanas there is no joy, happiness, faith, sampradhih (=awareness, samprajanya), mindfulness, pure equanimity nor pure mindfulness.
When it is defiled, the First Dhyana does not contain joy and happiness "arisen from separation", because it is not separated from the defilements of Kamadhatu (see Vibhdsa, TD 27, p. 8l4a23).
The Second Dhyana does not contain internal purity (=faith), because it is troubled by the defilements; the defilements cause it to be unclear.
The Third Dhyana does not contain mindfulness and aware- ness, because it is confused by a defiled happiness.
The Fourth Dhyana does not contain the purity of equanimity or the purity of mindfulness, because it is soiled by the defilements.
That is what some say.
lOd. According to some, (there is no) well-being and equanimity.
According to others, there is no 1) well-being in the first two
? Dhyanas, and 2) no equanimity in the last two, because well-being and equanimity are dharmas that are only found in a pure mind (kusalamahabhilmika, ii. 25).
***
The Blessed One teaches that three Dhyanas are "disturbed"
7 (sa-injita) because of "faults" (apaksdlas)*
lla-b. As it is free from the eight faults, the Fourth is undisturbed.
What are the eight faults?
llc-d. Vitarka and vicdra, the two breaths, and the four of which happiness is the first.
The eight faults are vitarka, vicdra, happiness, suffering,
satisfaction, dissatisfaction, inbreathing, and outbreathing. None
of these eight is found in the Fourth Dhyana: this is why it alone is
termed "undisturbed. " It is true that the Sutra says that the Fourth
Dhyana is undisturbed because it is not agitated by vitarka and
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vicdra, by joy and happiness.
not to attribute the breaths, etc. , to the Fourth Dhyana; the Sutra is merely noting its difference from the other Dhyanas. )
According to others, the Fourth Dhyana is "undisturbed'' (anenjyarn) because it is like a lamp which, in a sealed place, is not agitated by the wind.
***
Do the arisings of dhyana existences (dhydnopapattayah) or existences in Rupadhatu, possess the same sensations (vedands) as
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(But the intention of this passage is
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do the absorption of the Dhyanas? No, they do not.
Why is this?
12. In the dhyana existences, there is satisfaction, happi- ness, and equanimity; equanimity and sumanaskata {-sau- manasya, satisfaction); happiness and equanimity; and equanimity. 89
a. In the First Dhyana existence, there are three sensations: 1) the sensation of happiness (sukhavedand) associated with three consciousnesses (eye, ear, and body consciousness); 2) the sensation of satisfaction of the sphere of the mind consciousness (manovijndna); and 3) the sensation of equanimity associated with four consciousnesses (eye, ear, body, and manas).
b. In the Second Dhyana existence, there are two sensations, namely satisfaction and equanimity, both of the sphere of the manas. There is no happiness here, because the five sense consciousnesses are absent. 90
? In the Third Dhyana existence, there are two sensations, namely happiness91 and equanimity, both of the sphere of the manas.
d. In the Fourth Dhyana existence, there is a single sensation, the sensation of equanimity.
Such is, with respect to the sensations, the differences between the Dhyana existences and the absorptions of dhyana.
***
If, from the Second Dhyana on, three consciousnesses (eye, ear, and body consciousness) are absent, as well as vitarka and vicara, how can beings born in the three higher Dhyanas see, hear, and
? touch? How can they produce the bodily or vocal act of informing (vijnaptikarman, iv. 7d; see also i. 46 and following)?
We do not say that beings who are born in these Dhyanas lack visual consciousness, etc. They possess these consciousnesses, but not in the Second, the Third or the Fourth Dhyanas:
13a-c. In the Second Dhyana and above, the body, eye, and
ear consciousnesses, and the consciousness that sets the act
of informing into motion belong to the sphere of the First
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Dhyana.
The eye consciousness, etc. , and the consciousness that sets into
motion the act of informing do not exist in the Second Dhyana and
93
above. But the beings of these Dhyanas manifest these con-
sciousnesses, in the same way as they manifest a fictive mind of
94
creation (nirmdnacitta) of a lower sphere,
consciousnesses, they see, hear, touch, and produce the action of informing.
13d. These consciousnesses are undefiled-neutral.
The four dhyanas which beings in the Second Dhyana and above manifest, belong to the sphere of the First Dhyana. Hence they are not defiled, because these beings are detached from the lower spheres; but they are not good, because the good of a lower
95 sphere is less good.
***
How does the acquisition of the absorptions of Rupadhatu and Arupyadhatu take place accordingly as they are pure, undefiled, or defiled? (see viii. 5).
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and, by means of these
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14a-b. One who does not possess them acquires them, pure, through detachment or through birth.
One who does not possess these absorptions obtains them by detaching oneself from a lower sphere or by taking up birth in a
96
lower sphere (adhobhumyupapattitas), with the exception of the
fourth absorption of Arupyadhatu, or Bhavagra, which one acquires solely by detaching oneself from the third absorption.
What is the meaning of the expression, "He who does not possess them"?
This signifies "One who has not acquired them or who has lost them. " In fact a person who possesses these pure absorptions of the falling (hanabhagiya) class, etc. (viii. 17) can, through cultivation, obtain pure absorptions of a higher class (i. e. , of penetration, nirvedhabhdgiya)\ one who possesses pure absorp- tions of the duration {sthitibhagiya) class can, through falling, obtain pure absorptions of the falling class.
97
The Vibhdsd also says, "Can one acquire a pure dhydna
through detachment? Can one abandon a pure dhydna through detachment? Can one acquire a pure dhydna through falling? Can one abandon a pure dhydna through falling? Can one acquire a pure dhydna through birth? Can one abandon a pure dhydna through birth? Yes, in the case of the First Dhyana of the falling class. "
In fact, 1) one obtains this dhydna through detachment from Kamadhatu; 2) one loses it through detachment from Brahmaloka (: by passing through the Second Dhyana); 3) one obtains it by falling from detachment in Brahmaloka; 4) one loses it by falling from detachment in Kamadhatu; 5) one obtains it by rebirth from here up to Brahmaloka; and 6) one loses it by rebirth into Kamadhatu. [Hsuan-tsang: The same for the absorptions of the other spheres].
14c. One acquires them, undefiled, through detachment.
? That is, "one who does not possess them. " The Aryan who detaches himself from a lower sphere acquires the undefiled absorption of a higher sphere. This rule only refers to the ascetic who has completely abandoned the absorption in question.
One who already possesses an absorption acquires this same absorption of undefiled quality under other conditions. Through the knowledge of extinction (ksayajndna, vi. 44d), one acquires the undefiled absorption of an Asaiksa; through the perfectioning of his faculties {indriyasarhcdra, vi. 60), one acquires an undefiled absorption of a Saiksa or an Asaiksa, according to the case. [Hsuan-tsang: The undefiled absorption, already possessed, is again acquired through cultivation or through falling, as explained above. ]
But cannot one say that the ascetic, through entry into the certitude of the acquisition of absolute good {samyaktvaniydma,
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No, for the ascetic who, before pursuing the acquisition of the result of the state of Sakrdagamin, has obtained the result of the state of Srotaapanna (an dnupurvana, ii. l6c) can enter into this certitude in the state of Anagamya (viii. 22c); he does not necessarily acquire the basic absorption. [Hsuan-tsang: Now the Treatise only examines the case that necessarily includes the acquisition of the absorptions. ]
I4d. One acquires them, defiled, through falling and through birth.
One who falls from the detachment of a sphere acquires the defiled absorption of this sphere. One who, dying in a higher sphere and reborn in a lower sphere, acquires the defiled absorption of this second sphere.
vi. 26a), acquires undefiled absorption for the first time?
##*
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How many types of absorptions arises after how many types of absorptions?
1. Six absorptions can arise after the first undefiled dhyana: 99
1-2) pure and undefiled absorption of the same sphere; and 3-6) pure and undefiled absorption of the Second and Third Dhyanas.
2. Seven absorptions can arise after undefiled Akimcanyaya- tana: 1-2) pure and undefiled absorption of the same sphere; 3-6) pure and undefiled absorption of Vijnananantyayatana and
100
AkaSanantyayatana; and 7) pure absorption of Naivasamjfiana-
samjnayatana, because this ay at ana does not contain any undefiled absorption.
3. Eight absorptions can arise after the Second undefiled Dhyana: 1-2) pure and undefiled absorption of the same sphere; and 3-8) pure and undefiled absorption of the Third, Fourth, and First Dhyana.
4. Nine absorptions can arise after undefiled Vijnananantyaya- tana: 1-2) two of the same sphere; 3-6) four, namely two of Akasanantyayatana and two of the Fourth Dhyana; and 7-9) three, two of Akimcanyayatana and one of Naivasamjnanasamjnayatana.
5. According to these same principles, one will see that ten
absorptions can arise after the dhyana and arupya absorptions not 101
specified above.
The rule is formulated briefly:
15a-c. After the undefiled, up to the third sphere above or below, there arises the good.
[The word "good" designates the pure absorption and the undefiled absorption, for both are morally good (iv. 8). ]
After an undefiled absorption, we have: 1) either two types of absorption of the same sphere as this undefiled absorption, namely
? pure and undefiled; or 2) two types of absorption, pure or undefiled, of a higher sphere or of a lower sphere until the third in either direction. In fact, by reason of its too great distance, the ascetic is not capable of jumping over two spheres.
After inferential knowledge {anvayajndna, vii. 3c), one can enter into the absorptions of Arupyadhatu, but not after the knowledge of the dharmas (dbarmajndna), because this has a lower sphere for its object.
We have seen which absorptions arise after the undefiled absorptions.
15c-d. The same after the pure, by adding the defiled of its sphere.
A defiled absorption of the same sphere can arise after any
102 pure absorption. The rest as for the undefiled absorption. A
defiled absorption cannot arise after an undefiled absorption.
16a. After the defiled, the pure and the defiled of its sphere.
A pure or a defiled absorption of the same sphere can arise after a defiled absorption.
16b. And the pure of a lower sphere.
Wearied of the defilements of the sphere in which one finds oneself,--defilements belonging to the defiled absorption of a higher sphere,--the ascetic produces an esteem for the pure absorption of a lower sphere. Therefore, after the defiled absorption of a higher sphere (the Second Dhyana), a pure absorption of a lower sphere (the First Dhyana) can arise.
There is a difficulty. If an ascetic were in a position to distinctly
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know a defiled absorption and a pure absorption, he would be able to pass from the higher defiled absorption to the lower pure absorption. But, being defiled, he is not capable of this distinct knowledge; how then can he, after a defiled absorption, produce a pure absorption?
By the force of a previous resolution (pranidhdna). He made the resolution, "May I be able to obtain a lower pure absorption! What have I to do with a higher defiled absorption? " The "series" develops of itself by reason of this resolution, and, as a conse- quence, the lower absorption arises after the higher defiled absorption, in the same way as a person forms the resolution to sleep until a certain time, falls asleep, and then wakes up at that fixed time.
###
The undefiled absorptions, of whichever sphere, never arise after a defiled absorption. [There is no reciprocal generation between these two types, whereas a pure absorption is in reciprocal generation with both the undefiled and defiled absorptions. ]
We have said that the defiled absorption that succeeds the pure or defiled absorption is always of the sphere of the absorption which it follows. This rule should be understood of life in the course of the absorption; but
16c-d. At death, after the pure, the defiled of any type can
103
arise.
At death, a defiled mind of any sphere can arise following a pure absorption obtained through birth.
I6d. After the defiled, nothing higher.
? At death, only a defiled mind of the same sphere or a lower sphere can follow Rupadhatu and Arupyadhatu.
*#*
We have seen that the undefiled absorption can follow the pure absorptions; but it cannot follow all types of pure absorptions.
17a-b. The pure absorption is of four types, of falling, etc.
The pure (suddhaka) absorption is of four types: of falling (hdnabhdglya), of duration {sthitibhagiya), of progress (visesabhdg- tya), and of penetration {nirvedhabhdgtya). Nevertheless, the pure absorption of Naivasamjfianasamjnayatana is only of three types, excluding the category of the pure absorption of progress, because
104
it has no higher sphere.
What are these four types?
17b-d. In order, they are suitable to the arising of the defilements, to its own sphere, to a higher sphere, to the undefiled.
When the pure absorption is of such a nature that it tends to lead to the arising of the defilements, it is called an absorption "of falling. "
When the pure absorption tends to lead to its own sphere, it is called an absorption "of duration. "
When the pure absorption tends to lead to a higher sphere, it is called an absorption "of progress. "
When the pure absorption tends to lead to the undefiled absorption, it is called an absorption "of penetration" (vi. 20a).
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Therefore it is from this last category of pure absorptions that the undefiled absorption arises.
***
What is the reciprocal generation of these four categories of absorption?
18a-b. After the absorption of falling, etc. , two, three, three, one.
After the absorption of falling, there can arise absorptions of
105 falling and duration.
After the absorption of duration, three can arise, with the exception of the absorption of penetration.
After the absorption of progress, three can arise, with the exception of the absorption of falling.
After the absorption of penetration, only an absorption of penetration can arise.
We have seen (viii. l5a-c) that immediately after a pure absorption or an undefiled absorption of a certain sphere, there can arise a pure absorption of an undefiled absorption of the third sphere above or below. When this is produced, the ascetic passes over a sphere and changes the characteristics of his absorption: he cultivates what is called the "transitional absorption" {vyutkrdnta- kasamdpatti). How is this absorption actualized?
18c-19b. Going and coming in two ways over the eight spheres, in immediate succession, by passing over one sphere, going to the third sphere of a different type, is
106 called "transitional absorption".
? "Going and coming": "to go" is to take up the absorptions in ascending order; "to come" is to take up the absorptions in descending (or reverse) order.
"In two ways'* refers to undefiled absorption and defiled absorption. This refers to the pure absorptions, not to the defiled absorptions.
"The eight spheres" means the Four Dhyana absorptions, and the Four Arupya absorptions.
"In immediate succession" signifies by degrees.
"By passing over one sphere" means by skipping a sphere.
The preparatory exercise (prayoga) includes four successive disciplines: 1) cultivation of the eight defiled absorptions in ascending and descending order; 2) when this cultivation is assured, there is cultivation of the seven undefiled absorptions in ascending and descending order; 3) when this cultivation is assured, then the ascetic, in order to gain mastery in absorption, passes from the first defiled dhydna into the third dhydna of this same quality; from this he passes into Akasanantyayatana, from this into Akimcanyayatana; and he then descends in the same way, since all of the absorptions are defiled; 4) when this cultivation is assured, there is cultivation in the same way, and in the two ways, of the undefiled absorptions.
When the ascetic is capable of passing from the first defiled dhydna into the third undefiled dhydna, from this into defiled Akasanantyayatana, from this into undefiled Akimcanyayatana, and to return in the same way, then he has realized the entry into the third absorption of a different quality and has returned from
107 this absorption: the transitional absorption has been achieved.
It is impossible to skip over two spheres and enter into a fourth, because a fourth sphere is too distant.
The transitional absorption is cultivated only by humans of the Three Dvlpas; by Arhats who are non-circumstantially delivered, that is, those who realize absorption of their own accord, those
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who are delivered independently of circumstances (the asamaya- vimukta Arhats, vi. 57) because they possess mastery in absorption. The Drstipraptas (vi. 31c), that is, the ascetics in whom prajnd dominates, (who are informed by speculative views, drsti), are of keen faculties and possess mastery in absorption; but they lack the first condition. Arhats whose liberation is occasional and circumstantial (the samayavimukta Arhats, vi. 56c) have destroyed the defilements, but the second condition is absent. Both are therefore incapable of cultivating the transitional absorption.
***
How many dhydna and drupya absorptions can be actualized by beings in different spheres?
19c-d. The dhydna and drupya absorptions have for their support (dsraya) beings of their own spheres or of a lower sphere.
A being in Bhavagra (=Naivasamjnanasamjnayatana) can actualize the absorption of Bhavagra. Beings in lower spheres down to Kamadhatu can actualize it also. In the same way the absorptions of the other spheres can be actualized by beings who are in the sphere of these absorptions or in lower spheres. But a being reborn in a higher sphere cannot actualize the absorption of a lower sphere:
19d. A lower absorption has no usefulness.
An absorption of a lower sphere does not have even the smallest amount of usefulness for a being born in a higher sphere,
108
because this absorption is, by comparison, mediocre.
Such is the general rule, which admits of one exception:
? 20a-b. But, in Bhavagra, it is by entering the Aryan absorption of Akimcanya that one destroys the defilements.
A being born in Bhavagra realizes the Aryan, that is, the undefiled absorption of Akimcanyayatana in order to destroy the defilements relating to Bhavagra. In fact, the pure (=undefiled)
109
Path cannot be cultivated in Bhavagra; Akimcanya is very close to it.
***
but on the other hand,
What is the object of the Dhyana and Arupya absorptions?
20c. Associated with thirst, absorption has its own exis- tence {bhava) for its object.
"Absorption associated with thirst" (=desire) signifies the
absorption of enjoyment (viii. 6). It has for its object "its own
bhava" that is, the bhava of its sphere. Bhava signifies "that which
is defiled" [This is another manner of presenting the doctrine of
viii. 6: the absorption of enjoyment has for its object a pure but
defiled absorption, not an undefiled absorption]. It does not have a
lower sphere for its object, for the ascetic that cultivates the
absorption of enjoyment of a certain sphere is detached from the
110
lower sphere.
He does not have a higher sphere for his object,
for the spheres are delimited by desire.
111
He does not have an
undefiled absorption for his object, which would imply that it is
112
pure.
20d. Pure absorption has all that exists for its object.
The pure or undefiled absorption takes as its object all of the
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dharmas that exist, conditioned (samskrta) and unconditioned nb
21a-b. The pure Arupya absorptions of the principal spheres do not have lower defiled absorptions for their object.
The pure absorptions cultivated in the principal spheres of Arupyadhatu--in opposition to the Dhyana absorptions and to the absorptions cultivated in the sdmantakas of Arupyadhatu (viii. 22) --do not have for their object the defiled dharmas of lower spheres, but the dharmas of their own sphere or of a higher sphere.
The undefiled dharmas grasp all inferential knowledge {anvayajndna, vii. 3c) for their object, the sarvanvayajndnapaksa; they do not concern themselves with the knowledge of the dharmas (the dharmajndna, whose object, namely Kamadhatu, is too distant); they no longer concern themselves with the extinction (which is undefiled) of a lower sphere, which would be possible only if they were concerned with this sphere.
The absorptions cultivated in the sdmantakas of Arupyadhatu
have for their object the lower sphere, for they include an
irresistable Path {dnantaryamdrga) whose sole object is the lower
(asamskrta). Nevertheless
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sphere.
***
Among the three types of dhyana and arupya absorptions,-- undefiled and supermundane (andsrava), pure (suddhaka), and defiled (klista),--which one destroys the defilements (klesas)?
21c-d. The defilements are abandoned through the unde- filed absorptions.
? ^__ The Absorptions 1233
Any undefiled absorption is capable of cutting off the defilements; not the pure absorptions, nor even less, the defiled absorptions.
The pure absorption does not cut off the defilements of a lower sphere, for the ascetic can only obtain the pure absorption of a certain sphere because he is detached from a lower sphere; he does not cut off the defilements of his sphere, for he does not oppose
115
higher sphere, because they are more subtle than he himself.
2Id. And also by means of the sdmantakas, (likewise pure).
If the sdmantakas of the dhyanas and the ampyas are pure, they cut off the defilements, because they are opposed to a lower sphere.
***
How many sdmantakas, prefatory or threshold absorptions, are there?
22a. There are eight sdmantakas in the basic absorptions.
Each basic absorption has a sdmantaka or prefatory absorption, through which one enters into the basic absorption.
Are the sdmantakas of three types,--undefiled, pure, or defiled,--like the basic absorptions? Do they possess the same sensations {vedand, namely joy or prtti in the first two Dhyanas, happiness or sukha in the Third, and equanimity or upeksa in the Fourth) as they do?
22b. They are pure; they possess the sensation of equanimi-
116 ty.
these defilements;
he does not cut off the defilements of a
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The samantakas are exclusively pure and are associated with
the sensation of equanimity, because one traverses them through
effort, because the abhorance of the lower sphere has not yet
117
disappeared,
detaches oneself from the lower sphere.
contain the sensation of equanimity and they are not associated with enjoyment.
22c. The first is also Aryan.
119
The first sdmantaka is called Anagamya. It is of two types,
pure and Aryan, that is, undefiled.
The sdmantaka mind through which one enters an existence is defiled; but the sdmantaka mind through which one enters absorption cannot be defiled, for this thesis has been refuted
(above, p. 1253, line 16).
120
and because they are the Path by which one
121
Other masters say that the Anagamya sdmantaka is also 122
**#
Does dhydnantara, the intermediate dhyana, differ or not from sdmantaka?
It differs from it. In fact sdmantaka is the door to detachment from a lower sphere, but this is not the case for dhydnantara. Furthermore
l2b 22d. Dhydnantara is without vitarka.
22c. Some say that it is threefold.
associated with enjoyment.
118
Therefore they only
? _ _ _ T? g Absorptions 1255
The First basic dhydna and the first sdmantaka are associated
with vitarka and vicdra. In the seven higher absorptions (the basic
Dhyanas and their sdmantakas), there is neither vitarka nor vicdra.
Only dhydndntara is filled with vicdra without being filled with
vitarka; consequently it is superior to the First Dhyana but inferior
to the Second. This is why it is called dhydndntara, or intermediate 124
dhydna.
Consequently in the higher spheres there is no dhydndntara,
for the other spheres do not have, like the First, a higher and a
125 lower (visesdbhdvdt).
To how many categories does dhydndntara sensation does it have?
23a. To three;
belong? What
***
It can be associated with enjoyment, a pure absorption, and an undefiled absorption.
23b. It has the sensation of equanimity.
Like the prefatory or threshold absorptions (sdmantakas), it
has the neither-disagreeable-nor-agreeable sensation, for it is
associated with the faculty of equanimity (iv. 48). One progresses
126
through it through effort (abhisamskdravdhin) and therefore it
cannot be associated with satisfaction (saumanasya). Hence it is considered to be a "difficult path" (duhkha pratipad, vi. 66).
What is the result of dhydndntara?
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127 23c. It has Mahabrahma for its result.
Whoever cultivates this absorption to the highest degree is reborn as Mahabrahma.
***
12 [We have explained the absorptions or samdpattis. *
What are the samddhisP]
129
The Sutra
samddhi with vitarka and vicdra, 2) samddhi without vitarka but with vicdra, and 3) samddhi without vitarka and vicdra. Dhydndn- tara is samddhi without vitarka but with vicdra.
As for dhyandntara,
says that there are three types of samddhi: 1)
23d-e. Up to it, samddhi exists with vitarka and vicdra; 130
(beyond, samddhi exists without either).
All samddhi that is below dhyandntara contains vitarka and vicdra. This refers to the First Dhyana and to any other samddhi
131 supported by the First Dhyana.
23e. Beyond, samddhi exists without either.
Above dhyandntara, all samddhi is without vitarka and vicdra, from the sdmantaka of the Second Dhyuna to the Fourth Ariipya absorption.
132
The Sutra
absorption of emptiness (sunyatdsamddhi), the absorption of the absence of characteristics, (dnimittasamddhi)9 and the absorption of the absence of intention (apranihitasamddhi).
teaches that there are three absorptions, the
? 24a. The absence of characteristics has the aspect of the
133
Tranquil.
The absorption associated with the aspect of the Truth of Extinction (nirodhasatya),--that is, the absorption in which the ascetic considers extinction,--is called the absorption of the
134
Because Nirvana or extinction, being free from ten characteris- tics {nimittd) is called animitta. The absorption that has Nirvana
nb
for its object is thus dnimitta. The ten characteristics or marks
{nimittd) are: 1-5) the five dyatanas, external sources of the sense consciousnesses, physical matter (rupa), sound, etc. ; 6-7) male and female; and 8-10) the three characteristics of conditioned things (the samskrtalaksanas, ii. 45), arising, duration-and-change, and death.
136 24b-c. Emptiness has the aspects of emptiness and non-self.
The absorption associated with the two aspects of emptiness (sunya) and of non-self (andtman) is called the absorption of emptiness (Mnyatdsamddhi). There are thus two aspects, the last two aspects of the Truth of Suffering.
24c-d. The absence of intention is associated with the other Truths.
The absorption of the absence of intention is"the absorption that grasps the other ten aspects.
On the one hand, there are aspects of impermanence (anitya) and suffering {duhkha, the first two aspects of the Truth of
absence of characteristics. This absorption has four aspects.
Why does it receive this name?
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Suffering) and the four aspects of the Truth of Origin, which
provoke dread (udvega), and on the other hand, the four aspects of
the Path, for the Path is like a raft and should necessarily be
137
The absorption that grasps these ten aspects is turned toward the passing beyond of things that are impermanent, suffering, arising, and the Path; it is then called apranihita, free from pranidhana, the will or desire for something.
On the contrary however, Nirvana, under these four aspects and as the object of the absorption of the absence of intention, should not be abandoned; and the last two aspects of the Truth of Suffering, namely emptiness and non-self, the object of the absorption of emptiness, do not provoke dread, for these two aspects belong to Nirvana as well as to conditioned things.
***
These three absorptions (samddhi) are of two types lb8
They are pure (suddhaka) or immaculate, that is undef iled (andsrava), acordingly as they are worldly or transworldly. Worldly, they exist in eleven spheres; transworldly, they exist in
139
25b. Immaculate, they are the three gates to deliverance
140 (vimoksamukha).
When they are undefiled, they are also called "the gates to deliverance", because they are effectively the gates leading to Nirvana or deliverance (moksa). We have emptiness as a gate to deliverance (sunyatdvimoksamukha), the absence of characteristics
abandoned.
25a. Pure or immaculate (amala).
the sphere of the Path.
? as a gate to deliverance (dnimittavimoksamukha), and the absence of intention as a gate to deliverance (apranihitavimoksamukha).
25c-d. There are also three other absorptions (samddhi)
141
They are also called the absorption of the emptiness of emptiness (sunyatdsunyatdsamddhi), the absorption of the absence of intention in the absence of intention (apranihitdpranihitasa- mddhi), and the absorption of the absence of characteristics in the absence of characteristics (dnimittdnimittasamddhi), because they have respectively, and in a manner that we shall explain, the absorptions of emptiness, the absence of intention, and the absence of characteristics for their objects.
26a-b. The first two refer to the Asaiksa under the aspects of emptiness and impermanence.
They have for their object the absorption of the Asaiksa; that is, they have respectively the absorption of emptiness and the absorption of the absence of intention as realized by an Arhat for their object (see viii. 27a).
The absorption of the emptiness of emptiness considers the
absorption of emptiness, which considers the dharmas as empty
and non-self, as empty but not as non-self, because a view of
non-self does not provoke the same dread as does a view of
142
The absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) has the absorption of the absence of intention of the Asaiksa for its object, an absorption which considers things under ten aspects, impermanence, suffering, etc. (viii. 24c), by considering them as impermanent. It does not consider them as suffering, nor as cause (hetu), origin (samudaya), condition {pratyaya), or appearance (prabhava), for
emptiness.
called "emptiness of emptiness", etc.
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the absorption of the absence of intention, being undefiled, is not suffering or cause; and although the absorption of the absence of intention is the Path, the absorption of the absence of intention in the absence of intention (apranihitdpranihitasamddhi) no longer considers it as a Path, the truth (nydya), the route, (pratipad), nor as pertaining to the truth (naitydnika), because the goal pursued by the ascetic is that of becoming disgusted with the absorption of the
143 absence of intention.
26c-d. The absence of characteristics in the absence of
characteristics has for its object extinction (ksayam) not
attained through conscious effort, and considers it as
144 tranquil (Santa).
This is to say that the absorption of the absence of characteris-
tics in the absence of characteristics has for its object the extinction
that is not attained through conscious effort (apratisamkhydni- 145
rodha) of the absorption of the absence of characteristics, and considers this extinction under the aspect of tranquility, thinking, "This extinction is tranquil".
It does not have for its object the extinction attained through
conscious effort (pratisamkhyanirodha) of the absorption of the
absence of characteristics, for this absorption is undefiled, and
there is no extinction attained through conscious effort of anything
146 that is pure.
And of the four aspects under which one can consider
extinction attained through conscious effort, namely extinction
(nirodha), tranquility (sdnta), excellent (pramta), and leaving
(nihsarana, 9vii. l3a), the aspect of tranquility is the only one that
147
is appropriate here.