No More Learning

? In all these paths, there is cultivation of eight future knowl- edges, with the exception of the Knowledge of Destruction and the Knowledge of Non-Arising. This is the case for the Saiksa.
##*
The ASaiksa, in the preparatory path, the path of deliverance, and the excellent path of the five supernormal knowledges and of mixed meditation, cultivates nine knowledges (with the exception of the Knowledge of Non-Arising) or ten knowledges, depending on whether the Asaiksa is a samayavimukta or an asamayavimukta. In the uninterrupted paths of the same (five supernormal knowledges and mixed meditation), he cultivates either eight or nine knowledges, with the exception of the knowledge of the mind of another in both cases.
Nevertheless, in the path of deliverance of the two supernor- mal knowledges which are neutral (the divine eye and divine hearing), --this path being itself morally neutral--there is no
141 cultivation of any future knowledge.
As for the Prthagjana,--in the ninth path of deliverance of detachment from Kamadhatu and the three Dhyanas; in the preparatory paths; in the paths of deliverance of the three supernormal knowledges; in the realizations of the spiritual
142
qualities, Apramanas, Vimoksas, etc. :
cultivated in the Dhyanas (and not in the sdmantakas),--he cultivates, in the future, conventional knowledge and the knowl- edge of the mind of another; but not in the nirvedhabhagiyas because three constitute the following of the Path of Seeing.
In the other cases, obtaining a path not previously obtained, he cultivates solely, in the future, conventional knowledge.
***
The Knowledges 1133
all these paths being
? 1134 Chapter Seven
To which sphere does the knowledge belong which is culti- vated in the worldly and transworldly paths?
A knowledge of the mind of another, a future cultivation,
belongs to the sphere which serves as the support of the Path, or
143 rather to the sphere which one obtains through the Path.
It is not a rule that pure knowledge, cultivated in the future, will belong to the sphere which serves as the support for its arising.
26a-b. The knowledge that one cultivates in the future belongs to the sphere from which one is detached, to the sphere acquired, or to a lower sphere.
When, in order to become detached from one sphere an ascetic cultivates the paths (prayoga, etc. ) of the two classes, pure or impure, he cultivates pure knowledges which are either of the sphere which he obtains for the first time by these paths, of the
144 sphere which is the support of the path, or of a lower sphere.
26c. In the knowledge of destruction, the pure is also of all
145 spheres.
At the moment when a knowledge of the destruction of the cankers arises (vi. 44d), there is cultivated the qualities of all the
146
spheres, including the impure ones,
Vimoksas, etc. In fact, Vajropamasamadhi cuts off these ties which are the possessions of the defilements; all the qualities will be found in a series freed from the defilements; one can thus say that they "breathe" (or that they open, that they inflate), in the manner
147
of a sack when one cuts the ropes that bind it. The Arhat has
obtained rule over his mind: all the good dharmas come towards 148
him, as vassals come to present their homage to a prince who
149 accedes to supreme kingship.
namely the Apramanas, the
? Is everything that has been previously obtained also cultivated?
26d. That which has been obtained previously is not cultivated.
What is cultivated is what has not been obtained. That which, having been obtained and lost is obtained anew--that is to say, is newly realized or actualized--is not cultivated, that is, the ascetic does not take possession of it for the future. Because this has been
150
Does the term "cultivation" (bhavana) only designate acquisi- tion?
No. Cultivation is of four types: 1. acquisition, 2. practice, 3. opposition, and 4. expulsion.
27. Cultivation of good conditioned dharmas is acquisition and practice; there is cultivation of opposition and
151 expulsion with respect to impure dharmas.
152
There is cultivation of acquisition and practice with respect
to the good conditioned dharmas, acquisition with respect to the future and acquisition and practice with respect to the present. These two cultivations rest on the first two efforts, effort for the arising of what has not yet arisen, and effort for the growth of what has already arisen.
acquired and rejected in the past.
There is cultivation of opposition
respect to impure dharmas; they rest on the last two efforts, effort for the non-arising of what has not arisen, and effort for the
155
destruction of what has already arisen.
Thus the good but impure dharmas are susceptible of four
153
154
and expulsion
with
? 1136 Chapter Seven ^____
types of cultivation; the pure dharmas are susceptible of the first two; the defiled and neutral dharmas of the last two.
The Vaibhasikas of the West say that there are six types of cultivation: four as above, plus the cultivation of constraint (samvarabhdvana), and the cultivation of inspection {vibhavanab- havana).
156
The first is the cultivation of the organs, the eye, etc. ; the
second is the cultivation of the body, as it says in the Sutra, "These
157
six organs well subdued, well guarded. . . " and, "There is in the
158 body the beard, hair, etc. "
The Vaibhasikas of Kasmir however think that these two
cultivations should be included within the cultivation of opposition
159 and expulsion.
***
spiritual qualities (gunas), which are made up of the knowledges. Among these qualities, there are first those which are uniquely
161
proper to the Buddha, which the Bodhisattva acquires at the
moment of the Knowledge of Destruction (vi. 45) in becoming an Arhat and, at the same time, a Buddha.
These qualities are eighteen in number.
28a-b. The dharmas unique to the Buddha are eighteen, the powers, etc.
The ten powers, the four absences of fear, the three founda-
162
tions of mindfulness, and great compassion:
constitutes the eighteen dharmas unique to the Buddha, so called because others do not acquire them by becoming Arhats.
We have explained the knowledges. Now we must explain the 160
this group
? 163 We shall examine first the nature of the powers.
28c-29. There are ten knowledges in sthdndsthdna\ [eight in karmaphala\ nine in the dhyanas, etc. , in the Indriyas, in the Abhimoksas, in the Dhatus; nine or ten in the paths; two are conventional knowledge; and extinction is made up
164 of six or ten knowledges. ]
The power which consists of the knowledge of what is possible
and what is impossible {sthdndsthdna, vii. 30c) is made up of ten 165
28d. Eight in kannaphala\
The power which consists of the knowledge of the retribution
of actions is made up of eight knowledges, with the exception of
166 the knowledge of the Path and Extinction.
29a. Nine in the Dhyanas, etc. , in the Indriyas, in the Abhimoksas, in the Dhatus;
The power of the knowledge of the Dhyanas, Vimoksas,
167
Samadhis and Samapattis; the power of the knowledge of the
168
knowledges.
degree of the moral faculties of beings;
the power of the 169
knowledge of the different aspirations of beings; and the power
of the knowledge of the different acquired dispositions of
170
excluding the knowledge of extinction.
beings
--these four powers are made up of nine knowledges,
29b. Nine or ten in the paths;
? 1138 Chapter Seven
The power of the knowledge of the paths which lead to the
different realms of rebirth and to Nirvana, is made up of either
nine knowledges or ten knowledges. If one understands "the Path
with its result/' this power then includes the knowledge of
extinction (which is the result of the Path); but if one understands
"the Path without its result/' then this power is made up of nine 171
29c. Two are conventional knowledges;
The power of the knowledge of former abodes and the power of the knowledge of the death and rebirth of beings are both conventional knowledges.
29d. Destruction is made up of six or ten knowledges.
The power of the knowledge of the destruction of the cankers is made up of six or ten knowledges. One can consider the knowledge of the destruction of the cankers in and of itself as the knowledge of the destruction of the cankers which is made up of the knowledge of the dharmas, inferential knowledge, the knowledge of extinction, the Knowledge of Destruction, the Knowledge of Non-Arising, and conventional knowledge; or one can understand the knowledge of the destruction of the cankers as the knowledge which is produced in a series where the cankers have been expelled: the ten knowledges exist in such a series.
***
As for the spheres which serve as the support for the powers:
30a-c. The power of former abodes and the power of death-rebirth lie in the Dhyanas; the others in all the spheres.
knowledges.
? The knowledge of former abodes and the knowledge of the death and rebirth of beings have the Dhyanas for their spheres; the other powers are of all the spheres, Kamadhatu, Anagamya, the Four Dhyunas, Dhyanantara, and the Four Arupyas.
They arise in a male body in Jambudvlpa, that is to say in the
172 Buddha, for Buddhas do not appear outside of Jambudvlpa.
In others this tenfold knowledge is not called a power: it is only in the series of the Buddha that it is called a power, because, elsewhere, it is shackled.
30c-d. Why? Because its power does not know any obstacle.
The knowledge which knows all the objects of knowledge without any obstacle is called a power. This is why the ten powers exist only in the Buddha, because the Buddha, having expelled all the cankers and all the traces (vdsand, see vii. 32d) of ignorance, knows all objects of his own accord. It is not the same for the knowledges of others, and as a consequence these knowledges are not called powers.
According to tradition, Sariputra refused a person who asked
173
for admission to the Order; he was not capable of seeing the
number of the previous and subsequent births of a pigeon chased
174
i
The Buddha's knowledge is exercised without obstacle, the
power of his mind is infinite and envelopes all objects (see p. 1146). ***
If such is the power of his mind, what is the power of his body?
31a. Narayana power in his body; [according to others, in his parts; this is a power the seventh term of a series which
by a hawk (? ).
The Knowledges 1139
? 1140 Chapter Seven
begins with the elephant and in which each term is worth
175 ten times the preceeding; it consists of a tangible. ]
Narayana is the name of a power and also the name of one who possesses this power, namely the god Narayana: the same for Canura and Mahanagna. The power of the body of the Buddha is equal to that of Narayana.
31b. According to others, in his parts;
According to others, each part of his body (samdhi) possesses this power.
The Bhadanta, [the Darstantika Master], says that his physical power is like his mental power, that is, infinite; for, if it were otherwise, the body of the Blessed One would not be able to
176 support infinite knowledge.
The Buddhas have nagdgranthi power in their body parts, Pratyekabuddhas have samkald power, and Cakravartins have
177 sanku power.
What is the extent of Narayana power?
31c. This is a power the seventh term of a series which begins with the elephant and in which each term is worth ten times the preceeding;
178 There is a series: prdkrtahastin, gandhahastin, mahanagna,
179
praskandin, vardriga, cdnura, and narayana. The power of each
term is worth ten times the power of the preceeding term: ten
180
According to others, this is the case for the first six terms; but ten cdnuras are equal to a hali-ndrdyana, and two half-ndrdyanas are equal to one narayana.
prdkrtahastins make one gandhahastin and so on.
? According to the author of this book, among the definitions of
the physical power of the Buddha, that one is true which makes
181 this power the greatest.
31d. It consists of a tangible.
The physical power of the Buddha is, by its nature, a tangible (sprastavyayatana). It consists of primary elements of a special nature.
According to others, however, it is a rupa derived from the primary eletoents, but a derived rupa different from the seven
182 derived tangibles, slaksnatva, etc. (i. 10d).
1Sb As for the four assurances (vaisdradya),
32a-c. Assurance is fourfold
The Buddha possesses four assurances which are explained in the Sutra.
32c. Resembling the first, the tenth, the second, and the seventh power.
1. The first assurance, the assurance that he has attained supreme comprehension with respect to all the dharmas, resem- bles the first power (the power of the knowledge of what is possible and what is impossible); it consists of ten knowledges, and can exist (lit. "be supported") in all of the spheres.
2. The second assurance, the assurance that he has the knowledge of the destruction of all the defilements, resembles the tenth power, the power of the knowledge of the destruction of the defilements: it consists of ten knowledges, and can exist in six spheres.
The Knowledges 1141
? 1142 Chapter Seven
3. The third assurance, the assurance that he can fully explain the dharmas, resembles the second power, the power of the
184 knowledges, and can exist in all of the spheres.
knowledge of the retribution of actions:
it consists of eight
4. The fourth assurance, the assurance that he can explain the Path leading to definitive deliverance, resembles the seventh power, the power of the knowledge of the paths which lead to the different realms of rebirth and to Nirvana: it consists of ten or nine knowledges, and can exist in all of the spheres.
How can the knowledges be called assurances (vaifdradya)?
The word vaisaradya signifies "absence of fear" {nirbhayatd). By reason of the fact that he knows that he has understood all the dharmaSy destroyed all the defilements, etc. , the Buddha is free from fear in the assemblies. Thus vaisaradya is knowledge.
[In our opinion] the assurances, being a result of knowledge,
185 are not knowledge by nature.
***
What are the three applications of mindfulness of the Buddha?
lS6 32d. Three are mindfulness and awareness {prajnd).
187
The Sutra
mindfulness of the Buddha: 1. When his disciples, unanimous, respectfully listen, accept and practice his teaching, he experiences neither joy nor satisfaction, but he remains indifferent, in full mindfulness and awareness. 2. When his disciples, unanimous, do not hear, do not accept and do not practice his teaching, he does not experience displeasure nor impatience, but he remains indifferent, in full mindfulness and awareness. 3. When some of his disciples hear, accept and practice his teaching, while others, not hearing, do not accept and do not practice his teaching, he does
explains at length the three applications of
? not experience joy and displeasure, but remains indifferent in full mindfulness and awareness. These three applications of mindful- ness are, by their nature, mindfulness and awareness.
But a Sravaka who is free from the cankers, whose disciples are either respectful or not respectful, or respectful and not respectful, experiences neither joy nor displeasure, nor either joy or displeasure. Why consider the three applications of mindfulness as dhannas unique to a Buddha?
Because the Buddha has abandoned joy and displeasure along with their traces. Or rather because the disciples are the disciples of the Buddha: it is admirable that the Buddha does not experience either joy or displeasure from their respect or disrespect; but the disciples are not the disciples of the Sravakas from whom they receive the teaching: there is nothing admirable in the fact that these Sravakas do not experience joy or displeasure.
***
33a. Great compassion is a conventional mental state; [it is
great through its factors, its aspects, its object, its equality,
and its excellence; it differs from (ordinary) compassion in
188 eight ways. ]
Great compassion is, by its nature, conventional knowledge (vii. 2b). In the contrary case, it would be, in its nature, absence of hatred as is ordinary compassion (viii. 29); like ordinary compas- sion, it would not embrace all beings of the Three Dhatus, it would not envision the three types of suffering.
Why is the compassion of the Blessed One termed "great"?
33b. It is great through its factors, its aspects, its object, its equality, and its excellence.
? 1. By reason of its factors (sambhara); it is produced in fact by a great provisioning (sambhara) of merit (punya) and knowledge (jfldna)TM
2. By reason of its aspects, of the modality under which it grasps things: it considers things as painful by reason of the threefold suffering, the suffering inherent in suffering itself, the suffering inherent in change, and the suffering inherent in the samskaras (vi. 3),190 whereas ordinary compassion only envisions the suffering inherent in suffering itself.
? . ? ? reason of the object, for it has for its object all beings in the Three Dhatus.
4. By reason of its equality, for it is equally concerned with the happiness and benefit of all being.
5. By reason of its excellence, for no other compassion which has arisen surpasses it. 191
How does great compassion differ from ordinary compassion?
33c. It differs from ordinary compassion in eight ways.
1. With respect to its nature: ordinary compassion is absence of hatred, whereas great compassion is absence of ignorance.
2. With respect to its aspect: ordinary compassion takes on the form of one suffering, whereas great compassion takes on the form of threefold suffering.
3. With respect to its object: ordinary compassion is concerned with the beings of one Dhatu, whereas great compassion is concerned with the Three Dhatus.
4. With respect to its sphere: ordinary compassion is of the sphere of the Four Dhyanas,192 whereas great compassion is of the sphere of the Fourth Dhyana.
5. With respect to the personality which serves as its support: ordinary compassion arises in the series of the Sravakas, etc. ,193
? The Knowledges 1145 whereas great compassion arises in the series of the Buddhas.
6. With respect to its acquisition: ordinary compassion is obtained through detachment from Kamadhatu, whereas great compassion is obtained through detachment from Bhavagra.
7. With respect to its protection: ordinary compassion does not
194
8. With respect to compassion: ordinary compassion is an unequal compassion, for it sympathizes only with beings who are suffering, whereas great compassion is an equal compassion, turned towards all beings equally.
***
We have explained the qualities which belong only to the Buddhas and which distinguish them from other beings. Do the Buddhas resemble one another among themselves?
Under certain conditions, yes; under other conditions, no.
34. In sambhara, dharmakdya and their service to beings, the Buddhas are identical; not in their duration of life, their
195 caste, their stature, etc.
The Buddhas are identical in that they have, in their previous existences, equally accumulated merit and knowledge, in that they
196
have realized the same dharmakdya; ' and in that they equally
carry out service to others.
But the Buddhas differ through the difference in the duration of their lives, their caste, their gotra, the dimensions of their bodies, etc. According to the period in which they appear, their life is long or short, they are Ksatriyas or Brahmins, they belong to the Gautamagotra or to the Kasyapagotra, and their bodies are great or small. The word et cetera indicates that the Dharma of the
protect, whereas great compassion protects.
? 1146 Chapter Seven
Buddhas lasts a long or short period of time, accordingly as, at the moment of their appearance, the beings to be converted are straight or crooked. 197
***
All intelligent persons who reflect on the threefold perfecti- on198 of the Tathagatas necessarily produce a profound affection, a profound respect with respect to them. This threefold perfection is the perfection of their causes which consists of the provisions of merit and knowledge; the perfection of the result which consists of the dharmakdya; and the perfection of benefit which consists of service to all beings.
i. The perfection of cause is fourfold: 1. Cultivation of the accumulation of all qualities and all knowledge;199 2. prolonged cultivation;200 3. uninterrupted cultivation; and 4. zealous cultivation.
ii. The perfection of the result is fourfold, for the realization of the dharmakaya includes four perfections, that of knowledge, of abandoning, of power and of material body.
a. The perfection of knowledge is fourfold: 1. untaught knowledge; 2. universal knowledge (that is to say knowledge of all individual characteristics); 3. omniform knowledge,201 (that is to say knowledge of all manners of being); and 4. spontaneous knowledge (knowledge through the simple desire to know).
b. The perfection of abandoning is fourfold: 1. abandoning of all the defilements; 2. definitive abandoning (not susceptible of falling away); 3. abandoning of the defilements with their traces (because no bond remains); and 4. abandoning of the obstacles to samddhi and samdpatti [of such a sort that the Buddha is doubly delivered (vi. 64a)]. 202
? The perfection of power is fourfold: 1. perfection in the mastery of creating, transforming, and maintaining an external
? ^
The Knowledges 1147
object;
203
2. perfection in the mastery of abandoning and
prolonging life;
204
3. perfection in the mastery of movement
through resistant bodies, through space, to very distant location, of
great speed, and mastery in the reduction of a large body to a small
205
volume; and 4. perfection of marvellous qualities, multiple and
206 natural.
d. The perfection of the material body is fourfold: 1. perfection in marks (laksana); 2. perfection in secondary marks (anuvyan- jana)\ 3. perfection in power (that is to say possession of Narayana's power, vii. 31); and (with respect to internal events) perfection of the body whose bones are like diamonds; and (with respect to external events) emissions of rays of light (which exceed
one hundred thousand suns. )
iii. The perfection of service is fourfold: 1-3. to deliver definitively {atyanta) from the suffering of the three painful realms of rebirth; 4. to deliver from the suffering of transmigra- tion; or rather: 1-3. to install into the three vehicles; 4. to install into good realms of rebirth.
Such are, in short, the perfections of the Buddhas. There would be no end of our discussion if we were to speak of them in great detail. Only the Buddhas, the Blessed Ones, if they were to prolong their existence for numbers of asamkhyeyakalpas, would be capable of knowing and speaking of their grandeur. It is enough to know that the Buddhas, endowed with qualities, knowledges, powers, and infinite and extraordinary benefits, are like mines of jewels.
Nevertheless fools {bala = prthagjana), themselves poor in qualities--and judging based upon themselves--have no spiritual aspirations: they understand in vain the extolling of the merits of the Buddha and they do not conceive affection either for the Buddha or his Dharma.
The wise, on the contrary, understand the explanation of the qualities of the Buddha, conceiving, with respect to the Buddha and his Dharma, a mind of faith which penetrates to the marrow of
? 1148 Chapter Seven
their bones. These persons, through this single mind of faith, surmount an infinite mass of actions of unnecessary retribution; they obtain excellent human and divine rebirths; and, finally, they arrive at Nirvana. This is why the Tathagatas are said to be a supreme field of merit; for this field gives forth fruits which are certain, agreeable, abundant, rapid, (experienced in this life), and of excellent issue. The Blessed One, in fact, has proclaimed, "If anyone plants a small root of good in the field of merit which are the Buddhas, he will first possess heavenly realms of rebirth and
209
then he will obtain the Deathless (Ekottara, 24. 15). We have
explained the eighteen qualities unique to the Buddhas.
35a. There are other qualities which the Buddhas have in common with Saiksas
The Buddhas possess innumerable qualities which they have in common either with Sravakas
35b. And Prthagjanas
Or with ordinary persons.
35c. Absence of Contention, Knowledge Resulting from Resolution, the Unhindered Knowledges, the Supernormal Knowledges, etc.
These are: the Samadhi Absence of Contention, the Knowledge Resulting from Resolution, the Four Unhindered Knowledges, the Supernormal Knowledges, the Dhyanas, the Arupyas, the Eight Samapattis, the Three Samadhis, the Four Apramanas, the Eight Vimoksas, the Eight Abhibhvayatanas, the Ten Krtsnayatanas, etc.
207 208
? The first three are common to both the Buddhas and the Aryans; the Supernormal Knowledges, the Dhyanas, etc. , can also belong to ordinary persons.
***
Arand [is the power to hinder the arising of another's
210
defilements].
produced through their defilements; they know that they them- selves are the most worthy field of merit (iv. 103, 117a); they fear that others might generate defilements with respect to them
211
The Arhats know that the sufferings of beings are
[which would be particularly injurious to them];
generate a knowledge of such a nature that no other person will produce, with respect to them, lust, hatred, pride, etc. This knowledge puts an end, in beings, to rana9 or contention, which is a defilement, a cause of torment: it is thus called arand or absence of contention.
What are the characteristics of the so-called Arana Samadhi, the Absorption Absence of Contention?
36a. Absence of Contention is conventional knowledge;
By nature it is conventional knowledge, as it results from its object.
36b. It is of the sphere of the Fourth Dhyana;
It exists in ("has for its support") the Fourth Dhyana, which is the best of the easy paths (vi. 66).
36c. It is produced by a person who is Immovable.
thus they
? 1150 Chapter Seven
It is produced by Immovable Arhats {akopyadharman, vi. 56) and not by others: for others are not capable of radically cutting off their own defilements (they are in fact subject to falling) and so they cannot arrest the defilements of others.
36d. It is produced by humans.
It is produced by humans, for it is only a being in the human realm of rebirth who can cultivate it in the Three Dvipas.
36e. It relates to the defilements of Kamadhatu, is future, and has a real object.
It bears on the defilements of others, in Kamadhatu, in the future, and "has a real object" {savastuka), "May no defilements arise in others with respect to me! " The savastuka defilements are craving, anger, etc. , which are abandoned through Meditation (vi. 58).
The avastuka defilements of others (vi. 58), which are
abandoned through Seeing, are not susceptible of being arrested,
for the universal {sarvatraga) defilements (v. 12), which exist in 212
the totality of their sphere, also exist in the series of another.
As is the Samadhi Absence of Contention,
37a-b. So too the Knowledge Resulting from Resolution; 213
[but it has all for its object].
Like the Samadhi Absence of Contention, the Knowledge Resulting from Resolution is, by nature, conventional knowledge; like Absence of Contention, it exists in the Fourth Dhyana, it is produced in the series of an Immovable One, and it is meditated upon by a being in the human realm of rebirth.
? 37b. But it has all for its object.
But, unlike the Samadhi Absence of Contention, it bears on all the dharmas.
214
Yet
are not known by a direct seeing through the Knowledge Resulting from Resolution--being of the Fourth Dhyana, this knowledge does not bear on a higher sphere. These dharmas are known through inference (anumdna). In fact, one knows 1. the outflowing of Arupyadhatu, namely the extreme calm which follows, in a subsequent existence, from a former existence in Arupyadhatu; 2. the conduct of Arupyadhatu, that is to say the practice of the Arupya Samapattis which will produce an existence in Arupyadha- tu,--and one can infer from a cause to its result and from a result to its cause. As the farmer knows a seed from its fruit and a fruit from its seed, seeing a calm person, one concludes, "He is reborn falling from Arupyadhatu, but he will be reborn in Arupyadhatu. " Such is the opinion of the Vaibhasikas.
Others believe however that the Knowledge Resulting from
Resolution bears on Arupyadhatu, for there is nothing that is not
215 within the mental range of the Buddhas.
One who would produce the Knowledge Resulting from Resolution begins by forming a resolution, holding a certain object in his consciousness; he enters into the Fourth prantakotika Dhyana (viii. 41a): this is the preparatory exercise. As soon as he leaves this absorption, he produces an exact consciousness in
the Vaibhasikas say that the dharmas of Arupyadhatu
conformity with his resolution the sphere of which varies 216
according to the power of his absorption.
***
37c-d. So too the Unhindered Knowledges of dharmas, of 217
objects, of etymological explanations, and of eloquence.
There are Four Unhindered Knowledges: the Unhindered
? Knowledge of dharmas, the Unhindered Knowledge of things {artha), the Unhindered Knowledge of etymological explanations (nirukta), and the Unhindered Knowledge of eloquence (prati- bhana). They are like the Samadhi Absence of Contention in that they belong solely to the Immovable Ones who are humans. But they differ from it with respect to their object, the sphere in which they are acquired, and their nature.
38a-b. The first three are unhindered knowledges bearing,
218 in this order, on name, the thing, speech.
Infallible {avivartya) knowledge of names, phrases, and 219
syllables (ii. 47a) is the Unhindered Knowledge of dharmas. Infallible knowledge of the thing is the Unhindered Knowl-
edge of things.
Infallible knowledge of speech is the Unhindered Knowledge of etymological explanation.
38c-d. The fourth is the knowledge of exact and facile
220
Infallible knowledge which confers the capacity to express
221
oneself in an exact and facile manner and which also confers
never failing attention on a person who is a master in absorption is
222 the Unhindered Knowledge of eloquence.
39a-b. Its object is speech and the Path; [it is made up of
223
Speech and the Path are the object of this Unhindered Knowledge.
expression, and of mastery with respect to the Path.
nine knowledges. ]
? 39b. It is made up of nine knowledges.
Which, in its nature, is made up of nine knowledges with the exception of the knowledge of extinction.
39c. It is of all the spheres.
It can arise in an ascetic who exists in any of the spheres, from Kamadhatu to Bhavagra, since it has for its object either speech or the Path.
39c. Unhindered Knowledge of things (artha) is made up of ten or six.
Artha or thing signifies "all the dharmas": in which case the Unhindered Knowledge of things is, by its nature, the ten knowledges; but if artha signifies Nirvana, then it is made up of six knowledges: the knowledge of dharmas, inferential knowledge, the knowledge of extinction, the Knowledge of Destruction, the Knowledge of Non-Arising and conventional knowledge.
39d. It arises everywhere.
That is to say it can exist in any sphere.
39d. The others are conventional knowledge.
Two Unhindered Knowledges (of the dharmas and of etymo- logical explanation) are conventional knowledge, for they have names, phrases, and syllables, etc. , and speech, for their object.
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40a. The Unhindered Knowledge of dharmas exists in Kamadhatu and the Dhyanas.
It therefore exists in five spheres. Above them, names are
224 absent [and so too phrases and syllables].
40b. The Unhindered Knowledge of speech exists in Kamadhatu and the First Dhyana.
The Unhindered Knowledge of etymological explanation
exists only in Kamadhatu and the First Dhyana, because vitarka is 225
***
According to the Prajnaptipada, the Unhindered Knowledges
are in the following order: 1. the infallible knowledge of name,
phrase, and syllable; 2. the knowledge of the thing (artha)
expressed by its name, etc. ; 3. the knowledge of the expression of
the characteristics of the thing, its number (singular, dual, or
absent above them.
plural), its gender (feminine, masculine, or neuter), the time, 226
etc. ; 4. the knowledge of what is not possible {asaktata) [=which produced the asaktata] either of the expression, or of phrases and syllables. In this way the order of the Unhindered Knowledges is justified.
According to others, nirukti is an etymological explanation
{nirvacanam), for example: rUpyate tasmad rupam (it is physical
matter because it can be crushed), vijanatiti vijrlanam^ (it is
consciousness because it knows or distinguishes), cinotiti cittam (it 227
is mind because it accumulates); pratibhana is the rejoinder.
According to the School, the preparatory exercises of the Four Unhindered Knowledges are, in this order, the study of calculation,
? the word of the Buddha, the study of sounds (sabdavidyd), and the 228
study of causes (hetuvidyd), for a person who has not cultivated these four disciplines is not capable of producing the Four
229
Unhindered Knowledges. But, in fact, the study of the word of
the Buddha alone suffices to achieve the four preparatory exercises.
40c. One only obtains them together.
If a person obtains one Unhindered Knowledge, he obtains the others; if he does not obtain them all, he does not obtain any of them.
***
The six qualities described above, Absence of Contention, etc.
40d. These six are prantakotika.
They receive this name because they are obtained through the power of the Prantakotika Dhyana (vii. 4la-c).
41a. It is sixfold.
The Fourth Prantakotika Dhyana is made up of six things: it consists of 1. Absence of Contention, 2. the Knowledge Resulting from Resolution, 3-5. three Unhindered Knowledges (with the exception of the Unhindered Knowledge of etymological explana-
230 tion), and 6. the Prantakotika Dhyana itself.
Even though the Unhindered Knowledge of etymological explanation may be obtained through the power of a Prantakotika Dhyana, it does not arise in the Fourth Dhyana, for it has Kamadhatu and the First Dhyana for its sphere; consequently it is not included within the Fourth Prantakotika Dhyana.
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What is the Prantakotika Dhyana?
It is the last dhyana in the Fourth Dhyana.
4lb-c. It is the last dhyana, in a series with all the spheres
232
a. The Fourth Dhyana is "in a series with all the spheres" when one cultivates it in the following manner: from a good mind of Kamadhatu, one enters into the First Dhyana; from the First Dhyana, into the Second, and so on up to naivasamjnandsarhjnaya- tana (= the Fourth Dhyana); then, one redescends to a good mind of Kamadhatu; finally, from this mind, one ascends again to the Fourth Dhyana.
b. One cultivates the Fourth Dhyana; after having cultivated in
an inferior manner, one cultivates in a medium manner; after
having cultivated in a medium manner, one cultivates in a superior
manner. Each one of these three categories is divided into three.
The Fourth Dhyana is therefore made up of nine categories.