No More Learning

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
The Indiryas 183
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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
The Indriyas 185
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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
The lndrryas 187
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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).
The Indriyas 191
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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.
***
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?
The Indriyas 193
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Chapter Two
In the same way that there is bodily sensation (as above, p. 191).
137
1. But the Mula Abhidharma
are ten klesamahdbhumikas, but on the other hand, it omits torpor from its enumeratioa What are these ten?
They are disbelief (asrdddhya), idleness (kausidya), default of memory (musitasmrtita), distraction (viksepa), ignorance (avidyd), non-observation (asamprajanya), wrong judgment (ayonisomanas- kdra), wrong resolution (mithyddhimoksa), dissipation {auddhatya), and diligence (j? ramdda).
13S>
How foolish you are (devdndmpriyah), grasping the letter of the
140 text and ignoring its intention (prdptijno na tv ispijnah)\
What is its intention?
Five of the dharmas mentioned in the Abhidharma as klesa- mahdbhumikas, namely default of memory, distraction, non- observation, wrong judgment, and wrong resolution, have already been mentioned as mahabhumikas: there is no reason to name them again as klesamahabhumikas. The same for the root of good non-error: even though it is a kusalamahabhumika, it is not catalogued as such, because, being prajna by nature, it is classed as a mahabhumika (as above, note 114).
In fact default of memory is nothing other than defiled memory (smrti). Distration (iv. 58) is defiled samddhi. Non-observation is defiled prajna. Wrong judgment is defiled judgment. And wrong resolution is defiled resolution.
This is why the Mula Abhidharma lists ten klesamabhdbhilmikas in admitting the state of mahabhumikas to a state of defilement.
***
6. Dissipation, auddhatya, is non-calmness of the mind (vii. lld) Only these six dharmas are klesamahdbhumikas.
***
138
Is a mahabhumika also a klesamahdbhumika'i
says, on the one hand that there
? There are four alternatives: 1. sensation, ideas, volition, contact and desire (chanda) are only mahdbhumikas; 2. disbelief, idleness, igno- rance, dissipation, and diligence are only kleUmahdbhumikas\ 3. memory, samddhi, prajna, judgment, and resolution belong to both categories; and 4. the other dharmas {klesamahdbhumikas, etc. )
Certain Masters (Vibhdsd, TD 27, p. 220a22) maintain that distraction is not wrong samddhi: the alternatives then are differently established: distraction is added to the second category, and samddhi is put into the third.
2. As for the statement: "the Mula Abhidharma omits torpor from its enumeration" of the klesamahdbhumika, it is admitted that torpor is associated with all defiled dharmas.
If torpor is omitted from the list, is this my fault or the fault of the author of the Abhidharma?
141
The Abhidharmikas
explain the omission: torpor should be
named; but it is not named because it is favorable to samddhi. In fact,
they claim, persons with a torpid disposition {stydnacarita), or dull
142
persons, realize meditation sooner than do dissipated persons.
But who is dull without being dissipated? Who is dissipated
without being dull? Torpor and dissipation always go together.
Yes, torpor and dissipation go together. But the term carita indicates excess. The person in whom torpor dominates is called "dull,"
even though he is also dissipated.
We know this as well as you do; but it is by reason of their nature
that the dharmas are classified into different categories. It is then established that six dharmas are klesamahabhumikas, because only they are produced in all defiled minds.
*##
26c-d. Disrespect and the absence of fear are always and exclusively found in bad minds.
These two dharmas, which will be defined below (ii. 32) are always found in bad minds. Consequently they are called akusalamahd-
143
bhumikas.
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Chapter Two
27. Anger, enmity, dissimilation, jealousy, stubbornness, hypo-
crisy, greed, the spirit of deception, pride-intoxication, the 144
spirit of violence, etc. , are the panttaklesabhumikas.
They are called this because they have parittaklesas for their spheres. Parjittaklesa, "small defilement," means avidyd or ignorance (iii. 28c-d) in an isolated state, not associated with lust, etc (kevala avenikt avidyd, v. 14).
They are only associated with ignorance, with the ignorance that is
cast off through the Path of Meditation, ignorance of the sphere of
mental consciousness. This is why they are called parittaklesa-
145
These will be studied in the Fifth Chapter (v. 46 and following).
***
We have studied five categories of mental states. There are other
mental states that are indeterminate, aniyata, which are sometimes
associated with a good mind, and sometimes with a bad or a neutral
mind: regret (kaukrtya, ii. 28), apathy (rniddha, v. 47, vii. lld), vitarka 146
***
How many mental states are necessarily produced with each mind of each class--with a good, bad, or neutral mind?
28a. The mind in Kamadhatu, when it is good, always consists of twenty-two mental states, as it is always associated with vitarka and vicara.
There are five classes of minds in Kamadhatu: 1) the good mind constitutes one class; 2-3) the bad mind constitutes two classes,
bhumikas.
(ii. 33), vicara, etc.
? accordingly as it is "independent," that is, associated only with
ignorance, or associated with the other defilements, lust, etc. ; and 4-5)
the neutral mind that is free of retribution constitutes two classes
according as it is soiled, that is, associated with satkdyadrsti or with 147
antagrahadrsti (v. 3), or not defiled, that is, "possessing retribution," etc. (i. 37, ii. 71).
The mind in Kamadhatu is always associated with vitarka and vicara (ii. 33a-b). This mind, when it is good, consists of twenty-two mental states: ten mahabhumikas, ten kusalamahabhumikas, plus two aniyatas, namely vitarka and vicara.
When the good mind includes regret {kaukftya), the total rises to twenty-three.
148
Kaukftya is, properly, the nature of that which is wrongly done,
but here kaukftya means a mental state that has for its object kaukftya
in its literal sense, namely regret relative to an error. In the same way,
vimoksamukha which has sunyatd or absence of dtman for its object is
termed sunyatd (viii. 24-25); non-desire which has asubha or the
loathsome (vi. llc-d) for its object is called asubha. In the same way, in
the world, one says that the village, the town, the country, are all
brought together, designating thus the inhabitants by the name of the
location. Kaukftya in its proper sense is the support, the raison d'etre
of regret; hence regret is termed kaukftya. For the result receives the
What does the word kaukftya (regret) mean?
name of its cause, for example in the text: "The six sparsdyatanas are 149
previous actions. "
But how can one designate "regret over errors," regret relative to
an action not done, by the name of kaukftya?
Because one says "It is poorly done on my part not to have done
this action," thus designating an omission as "done" or "poorly done. " When is regret good?
When it is relative to a good action omitted or to a bad action
accomplished. It is bad when it is relative to a bad action omitted or to a good action accomplished.
These two types of regret bear on the two categories of action.
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29a. A bad mind consists of twenty mental states when it is independent of, or associated with views (drsti);
1. An independent mind is a mind associated with ignorance 15
(avidya, v. l), but not associated with other defilements, lust, etc ?
A bad mind associated with views is a mind associated with
mithyddrsti, with drspipardmarsa, or with stlavratapardmarsa (v. 3); a mind associated with satkdyadrsti and with antagrdhadrspi is not bad, but defiled-neutral.
In these two cases, a bad mind consists of ten mahdbhumikas, six klesamahabhumikas, two akusalarnahdbhurnikas, plus two aniyatas, namely vitarka and vicdra.
View itself is not counted, for a view is a certain type oi prajnd, and m
prajnd is a mahdbhilmika.
29b. Twenty-one, when it is associated with one of the four
defilements, with anger, etc. , with regret.
2. Associated with lust, hostility, pride, or doubt (rdgaf pratigha, mdna, vicikitsd, v.