No More Learning

18c. From that, Patience.
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and in the Summits, medium,--as one sees from the fact that one cannot fall away from Patience, but can from the first two stages.
Patience is threefold, weak, medium, strong:
18c. Two are as above.
Weak and medium Patience {Divya, 271) are like the Heads, in that they imprint first, like the Heads, by the foundation of mindfulness having the dharmas as its object. But they differ from the Heads in respect to their increase.
18d. Three grow totally through the dharmas.
Weak, medium, strong, they grow only through the foundation
of mindfulness which has the dharmas for its object; not by the 117
other foundations of mindfulness.
19a-b. Strong, it has the suffering of Kamadhatu for its object.
Strong Patience, contiguous with the highest dharmas, has only the suffering of Kamadhatu for its object.
A similar restriction is not formulated concerning the
preceding stages; thus they have the suffering, arising, etc. , of the
118 three spheres for their objects.
Medium Patience lasts from the moment when the ascetic ceases to consider the sixteenth aspect [=definitive release] bearing on the two higher spheres, but continues to successively eliminate the higher aspects and spheres, until the moment when, in two moments of thought, he is impressed with only two aspects [=Impermanence and suffering] of the suffering of Kamadhatu.
Strong Patience exists when the ascetic considers, in a single
? thought, only one aspect [Impermanence] applied to the sufferings of Kamadhatu. Such is the explanation of the Vaibhasi- kas.
19b. It is of a moment.
It is momentary; it does not form a series.
19c. So too, the Supreme Dharmas.
These, exactly like strong Patience, bear on the suffering of Kamadhatu and are momentary.
They are termed Supreme Worldly Dharmas (laukika agrad-
harmas): because they are worldly, being impure; because they are
supreme dharmas; and because they are supreme among the
worldly dharmas. They are Supreme Worldly Dharmas because, in
the absence of any similar cause (sabhagahetu), by their own 119
power, they manifest the Path of Seeing the Truths.
***
The four roots of good, Heat, etc. , are by their nature foundations of mindfulness; they are thus prajna. However
120 19c. All include the five skandhas.
Considering the root of good, Heat, etc. , with their attendants, they include the five skandhas.
121 19d. With the exclusion of the possessions.
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The possessions (prdptis),--that is to say, the prdptis of Heat, etc. ,--are not included within Heat, etc. , for it is inadmissible for Aryans to manifest Heat, etc. , anew, which would be the case if they were to manifest its prdptis.
***
i. When the Heat begins and when it has three Truths for its object, a foundation of mindfulness that has the dharmas for its object is present; the four foundations of mindfulness of the future, are possessed [One of the aspects is presently seen; four of the future are possessed]. When it has the Truth of Extinction for its object, the same foundation of mindfulness which has the dharma for its object which is present is also the only one which is possessed in the future. The aspects, in all cases, are those of the Truth presently considered [One does not acquire, in the future, the aspects of the Truths which are not present].
In the period of increase, when the Heat has the three Truths
for its object, any of the foundations of mindfulness may be
present; the four of the future are possessed. When it has the
Truth of Extinction for its object, the fourth foundation of
mindfulness is present; four of the future are possessed. All the
aspects of the future are possessed, because the gotras have been 122
acquired.
ii. In the Summits, having for their object the Four Truths at their beginning, and having for their object extinction in the period of growth, the last foundation of mindfulness is present; four of the future are possessed; all the aspects of the future are possessed. Having for its object the three other Truths in the period of increase, any of the foundations of mindfulness are present; four of the future are possessed; and so too all of the aspects.
iii. In Patience, in the beginning and in the period of increase whichever of the Truths is considered, the last foundation of
? mindfulness is present; four of the future are possessed; and so too all of the aspects.
iv. In the Supreme Worldly Dharmas, the last foundation of mindfulness is present; four of the future are possessed--those which are not destined to arise; four aspects only, those of the Truth of Suffering--for the aspects of the other Truths do not belong to the Supreme Worldly Dharmas; for the Supreme
123
Worldly Dharmas are similar to the Path of Seeing, in which
one acquires only in the future the four aspects of the Truth that one considers under one aspect.
124 20a-b. This is the fourfold nirvedhabhdgiya.
These four--Heat, Summits, Patience, and the Supreme Worldly Dharmas-are the roots of good called nirvedhabhdgiyas ("parts pertaining to the Path").
The first two, being non-fixed since one can fall away from them, are weak nirvedhabhdgiyas; the Patiences are medium nirvedhabhdgiyas; and the Supreme Worldly Dharmas are strong nirvedhabhdgiyas.
What does nirvedhabhdgiya mean? 1. Nirvedha signifies
niscita vedha ("definitely known"), the Noble Path. Through it
doubt is abandoned: it is thus niscita ("definitive"), and the Truths 125
are distinguished (vedha): "This is suffering. . . , this is the Path"; 2. the Path of Seeing is one part (bhdga) of the Path; thus nirvedhabhdga.
The dharmas useful to one part of the Path are nirvedhabhdg- iya (with the suffix chan) because they lead to it.
All these four nirvedhabhdgiyas
20b. Arise from absorption.
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Not from hearing or reflection.
20c-d. Their sphere is andgamya, the intermediate state, and the Dhyanas.
Their sphere are andgamya (viii. 22c), dhydndntara (viii. 22d), and the Four Dhyanas: one can obtain them only in these six states of absorption. They do not exist above, in the Arupyas, because
126
they constitute the attendants of the Path of Seeing. They do not
exist in the Arupyas, because they bear on Kamadhatu, for the ascetic should first of all perfectly know and abandon Kamadhatu as suffering and origin.
The retribution [of the nirvedhabhdgtyas] consists of the five skandhas of Rupadhatu. They are actions of the completing class, and not of the projecting class (iv. 95a-b), for they hate existence.
20d. Or rather, two are also of the lower sphere.
The expression "or rather" indicates another opinion. According to the Bhadanta Ghosaka, the first two nirvedhabhdg- tyas are of seven spheres, with the addition of Kamadhatu.
All four
127 21a. Belong to the beings of Kamadhatu.
Three can be produced only by human beings of the three Dvlpas. Once produced, they can be manifested among the gods. The fourth can be produced by the gods.
Three, acquired by men and women, can be found in a male or
128 female body.
21a-b. Women obtain the Supreme Worldly Dharmas
? destined to be found in female and male bodies.
Acquired by a female, the Supreme Worldly Dharmas will be found in a female body [=their present body] and in a male body [=the body that the female will necessarily produce in a new existence]; acquired by a male, it will only be found in a male body,--for there is, from the fact of the Supreme Worldly Dharmas, destruction {apratisamkhydnirodha, ii. 55d) of the quality of female.
How are the nirvedhabhdgiyas lost?
129 21c-d. The Aryan loses them by losing the sphere.
When the Aryan loses the sphere in which he has obtained the nirvedhabhdgiyas, he loses the nirvedhabhdgiyas. He does not lose them in any other way, through death or through falling. One sphere is lost by passing into another sphere, [and not through detachment from the said sphere].
130 2Id. The non-Aryan, through death.
The Prthagjana, whether or not he has passed to another sphere, loses them by abandoning the nikdyasabhdga.
22a. He also loses the first two through falling away.
The Prthagjana loses the first two through death and through falling away. The Aryan does not fall from out of the first two, and the Prthagjana does not fall from out of the last two.
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22b. When they belong to the fundamental Dhyanas, the
131 Seeing of the Truths arises from this seeing.
He who has produced the nirvedhabhagiyas by cultivating the fundamental Dhyanas, shall certainly see the Truths in this very same life, because his disgust with existence is very strong.
22c. Lost, they are acquired anew.
When the nirvedhabhagiyas have been lost and are acquired
anew, one acquires them afresh, like the Pratimoksa discipline
(iv. 38); one does not acquired the nirvedhabhagiyas previously
132
abandoned.
they are not obtained through detachment; and because they are realized through effort, they are not regained once they are lost.
If the ascetic meets a master possessing knowledge resulting
133
from resolution {pranidhijndna, vii. 37),
nirvedhabhagiyas beginning from the one which, having been acquired, had been lost. If he does not meet him, he should produce the nirvedhabhagiyas from the beginning.
***
We have seen that the Aryan discards the nirvedhabhagiyas, whereas the Prthagjana loses them through falling. One distin- guished loss {vihdni) and loss through falling {parihani): these are two types of loss, hdni. What do they consist of?
134 22d. The two losses are non-possession.
Loss through falling necessarily results from the defilements; but not unqualified loss {vihdni), which can result from a quality,
Because they have not been habitually cultivated,
he produced the
? for example, the loss of the quality of Prthagjana at the production
135 of the Path, etc.
***
Even though he may lose it through falling, whoever obtains Heat is destined to attain Nirvana.
But what is the distinction between Heat and the moksabhdg- tyas (iv. l25c-d, vi. 24, vii. 30)?
Whoever plants a root of good which should end in Nirvana (nirvdnabhdgiya) will obtain Nirvana. If there is no obstacle, Heat is quite close to the Seeing of the Truths.
23a. He who has attained the Summits does not cut off the roots.
Even though he may lose them by falling, he who has obtained the Summits does not cut off the roots of good (iv. 79); but he can go to the painful realms of rebirth and commit mortal transgres- sions (iv. 96).
23b. He who obtains the Patience does not go to the painful realms of rebirth.
He who loses the Patience through simple loss, vihdni, does not go to the painful realms of rebirth, because he is removed from the actions and the defilements which lead to them.
When one obtains Patience, and enters into the conditions not
136
to be produced,
rebirths, bodily forms, existences and defilements that no longer arise for him: the painful realms of rebirth, the womb of an egg, or moisture; rebirth among the Asamjfiisattvas, the Uttarakurus, or
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there are certain realms of rebirth, wombs,
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137
the Mahabrahmas:
androgynous bodies; the eighth, ninth rebirth, etc. ; and those defilements which are abandoned by the Seeing of the Truths (Vibhasa, TD 27, p. 165b6).
The abandoning is in relation to the degree of the Patience: through weak Patience, the painful realms of rebirth enter into the condition of not arising;. . . through strong Patience, all of the bad
139 dharmas mentioned above.
***
bodies of the two types of eunuchs, and 138
The nirvedhabhagiyas are of three types by reason of the 140
distinction of the three gotras or families. The ascetic belongs to the family of the Sravakas, Pratyekabuddhas or Buddhas; and Heat, the Summits, etc. , are of the family of the ascetic who cultivates them.
23c-d. One can attain two nirvedhabhagiyas of the Sravaka family, and become a Buddha.
It is possible for a person who belongs to the Sravaka family to attain in this family the Heat and the Summits, and to become a Buddha. But once Patience is acquired, this is no longer possible (Vibhasa, TD 27, p. 352al4), because the future painful rebirths are destroyed by the possession of the Patience. Now the Bodhisattvas, with the intention of being useful to their fellow
141
creatures, go to the painful realms of rebirth. explanation of the Vaibhasikas.
Such is the
We say however that a person of the Sravaka family, once he acquires Patience, cannot become a Buddha, because the Sravaka family, once penetrated and confirmed by the Patience, can no longer be modified.
? 23d. One can attain three, and become the other.
"The other" in relation to the Buddha, is the Pratyekabuddha.
A person of the Sravaka family can attain for a second time from
this family the first three nirvedhabhdgtyas and become a 143
The nirvadhabhdgiyas of the Buddha family and of the Pratyekabuddha family are not susceptible of being attained a second time.
24a-b. The Master and the Rhinoceros go as far as Bodhi in
144 one sitting, by relying on the last Dhyana.
"The Master" is the Buddha. "The Rhinoceros" is one who resembles a rhinoceros, that is, the Pratyekabuddha. Both abide in the Fourth Dhyana because this Dhyana is an absorption free from
145
all agitation and sharpness. "In one sitting", without rising from
146 it, they go from the nirvedhabhdgtyas to the arising of Bodhi.
We shall see later (iv. 67) that Bodhi is the knowledge of extinction {ksayajndna) and the knowledge of non-arising (anutpddajndna).
According to others (Vibhdsd, TD 27, p. 352al7), the sitting begins with the visualization of loathsome things. For the Abhidharmikas who admit the existence of Pratyekabuddhas
147
different from those likened to a rhinoceros, nothing prevents
148 these other Pratyekabuddhas from changing their family.
***
Does the preparation for the nirvedhabhdgtyas and the production of the nirvedhabhdgtyas take place in the same existence?
Pratyekabuddha.
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This is not possible. Of necessity, one must produce
149 24c. First, the moksabhdgiyas.
Of them all
24d. The most rapid obtains deliverance in three existen-
150 ces.
The planting of the seed, the growth of the plant, and the
production of the fruit: three different stages. In this same way, in
151
Religion, the series gradually enters, matures, and is delivered:
first existence, to plant the so-called moksabhdgiya roots of good; second, to produce the nirvedhabhdgiyas; and third, to produce the
152 Path.
**#
The School admits (Vibhdsd, TD 27, p. 35al2) that the moksabhdgiyas
153 25a. Arise from hearing and reflection.
But not from absorption or meditation. How many types of actions can be moksabhdgiya?
25a. The three actions.
But primarily mental action. Bodily action and vocal action are also moksabhdgiya when they are embraced by the resolution (pranidhdna) for deliverance; this resolution is a type of volition {cetand, ii. 24): by giving alms, a bodily action, by obliging oneself
?
to observe a rule, a vocal action, or by studying a stanza of four
154
pddas, one projects a moksabhdgtya, when the force of the desire
155 for deliverance comes to qualify these actions.
25b. Projected among humans.
Only persons of the three Dvlpas project or plant the moksabhdgiyas. In fact, disgust, or intelligence (prajna), or disgust and intelligence are absent among the gods, among beings in hell,
156 and among the inhabitants of Uttarakuru.
**#
We have only incidentally treated of the moksabhdgiyas; but we have to explain the progressive order of the comprehension of the Truths {satydbhisamaya) and we have followed this order to the Supreme Worldly Dharmas. We must now teach the rest.
25c-d. Frorp out of the Supreme Worldly Dharmas there
proceeds one Patience, a Patience having the dharmas for 157
Exactly one Patience having Dharma Knowledge for its aspect
1
(dharmajndnaksdnti) TM immediately follows the Supreme Worldly
Dharmas. What is its object?
159 26a. Bearing on the suffering of Kamadhatu.
Its object is the suffering of Kamadhatu. Therefore it is called
its object, which is pure.
Duhkhe Dharmajndnaksdnti, the Patience that has the Dharma 160
Knowledge of Suffering for its object.
In order to indicate that it is pure, it is qualified by its
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outflowing result (nisyanda, ii. 26c-d) which is a Dharma Knowl-
161
edge {dharmajndna) .
therefore signifies: a ksdnti or Patience which produces a dharmajndna (Dharma Knowledge), which has for its intention and result a Dharma Knowledge. In the same way that a tree which bears flowers or fruit is called a puspavrksa or a phalavrksa.
This Patience is the entry into niyama, for it is the entry into
the certitude (niyama) of the acquisition of absolute good or
samyaktva. What is samyaktva? The Sutra says that it is Nirva-
162
samyaktva is called niydma, and also niyama. *
na.
Niyama or absolute determination with regard to the m 16
The expression dharmajnanaksdnti
Entering into this absolute determination of the acquisition of samyaktva is the arriving, the taking possession of (prdpti). Once this possession arises, the ascetic is an Aryan.
It is in a future state, that is, in its arising state, that this
165
Patience brings about the cessation of the quality of Prthagjana; for it is admitted that in a future state it possesses this efficacy, which does not belong to any other dharma; in the same way that a future lamp destroys darkness, and in the same way that a future arising laksana (ii. 45c-d) causes arising.
166
bring about the cessation of the quality of Prthagjana.
An inadmissible opinion, since these dharmas are Prthagjana dharmas.
This objection does not hold, for these dharmas are in contradiction to the quality of Prthagjana: this is as if someone climbed onto the shoulders of his enemy and killed him.
167
According to others,
the Supreme Worldly Dharmas, which take the place of the Irresistible Path (dnantaryamdrga), and by the Patience which takes the place of the Path of Deliverance (vimuktimdrga, vi. 28a-b). By the first, the quality of Prthagjana is in the process of being abandoned (prahtyate)9 and by the second, it is abandoned
According to other masters,
the Supreme Worldly Dharmas
the quality of Prthagjana ceases both by
? iprahma).
26a-b. From this, a Dharma Knowledge having the same object.
Immediately after the Patience that has the Dharma Knowl- edge of Suffering for its object there arises a Dharma Knowledge having for its object the suffering of Kamadhatu. It is called the Dharma Knowledge of Suffering.
The qualification of "pure" applied to the first Patience holds for all of the following Patiences. The knowledge in question is therefore pure.
***
In this same way there arises one Patience that has the Dharma Knowledge for its object and a Dharma Knowledge relating to the suffering of Kamadhatu.
26b-c. In the same way, relating to the rest of suffering, one consecutive Patience and a Knowledge.
Immediately following the Dharma Knowledge of Suffering, there arises one Patience of Consecutive Knowledge, having a composite object, bearing on the Suffering of Rupadhatu and Arupyadhatu. It is called duhkhe'nvayajnanaksanti (the Patience which consists of Consecutive Knowledge of Suffering). From this Patience there arises a consecutive Knowledge which receives the name of Consecutive Knowledge of Suffering.
Dharma Knowledge, or Knowledge of the Dharmas (dharmaj- nana) is so-called because it is the first knowledge which the ascetic obtains, since the origin of time, on the nature of the dharmas, suffering, etc. Consecutive Knowledge (anvayajndna) is so-called
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because it has the Dharma Knowledge for its cause (tadanvaya = taddhetuka), and because it knows the Truth in question as does Dharma Knowledge.
***
In the same way that, relating to the Truth of Suffering, four dharmas have arisen, two Patiences and two Knowledges,
26d. In that same way, relating to the three other Truths.
When, immediately after the Consecutive Knowledge of Suffering, there has arise a Patience of Dharma Knowledge bearing on origin in Kamadhatu, from this Patience there arises a Dharma Knowledge of Origin; in the same way, by the immediate succession of arising, there arises a Patience of Consecutive Knowledge, bearing on the rest of origin, and a Consecutive Knowledge of Origin. There arises one Patience of Dharma Knowledge, bearing on the extinction of suffering in Kamadhatu, and the Dharma Knowledge of Extinction. There then arises one Patience of Consecutive Knowledge, bearing on the rest of extinction, and the Consecutive Knowledge of Extinction.
There then arises one Patience of Dharma Knowledge bearing on the path which is opposed to the suffering of Kamadhatu, and the Dharma Knowledge of the Path. There then arises one Patience of Consecutive Knowledge bearing on the rest of the Path, and the Consecutive Knowledge of the Path.
27a-b. In this way, the comprehension of the Truths
168 consists of sixteen mental states.
In this order, the comprehension of the Truths (satyabhisa- maya) is made up of sixteen mental states.
? the comprehension of the Truths is single, "unique. " One should examine what is their point of view. For it is without making any distinctions that we have spoken of this comprehension [by saying that it is made up of
171 sixteen mental states]. If one were to distinguish,
27b. It is threefold: insight, application, and result.
Insight comprehension {darsandbhisamaya) is the comprehen- sion of the Truths by one pure prajna.
Application comprehension (alambandbhisamaya) is the comprehension of the Truths by this pfajnd and also by the
112 dharmas associated with this prajna.
Resultant comprehension (kdrydbhisamayd) is the comprehen-
sion of the Truths by this prajndy by the dharmas which are
associated with it, and also by the dharmas not associated with it
but which accompany it, for example, morality, the arising laksana 173
When the ascetic sees suffering, the three comprehensions take
174
place relative to suffering; the third comprehension takes place
relative to the other Truths, for origin is abandoned, extinction is
175 experienced, and the path cultivated.
Stated in this way, if the partisan of a single, unique compre- hension intends to speak of comprehension which consists of the seeing of the Truths, his thesis is inadmissible, by reason of the varity of the aspects (viLlOc): one does not see origin, etc. , under the aspects of suffering.
But, he would say, one sees all the Truths under the aspect of non-self.
If this were the case, then one would not see the Truths under the aspects of suffering, etc. ; and this hypothesis contradicts the Sutra which says, "The Sravaka, when he judges suffering as suffering, or origin as origin, or extinction as extinction, or path as
, According to other schools,
(ii. 45c), etc.
170
169
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path, there is then for him discernment of the dharmas associated 176
[But, would he not say that this declaration of the Sutra refers to the preparatory period, before comprehension?
This is inadmissible, for there is no pure judgment in this period. ]
But, he would say, does this declaration refer to the Path of Meditation, to the period during which one meditates on, and cultivates the Truths already seen?
This is inadmissible, for one cultivates the Truths in the same manner in which one has seen them.
If the partisans of a single, unique comprehension pretend that this comprehension is unique because the ascetic who sees one Truth obtains mastery with respect to the others, this is to say that, through the seeing of the Truth of Suffering, the ascetic obtains the capacity of experiencing the seeing of the other Truths without any new preparatory exercise,--and this we approve. Nevertheless, one should examine whether there is produced, or not, in the
177 interval, a departing from the comprehension.
But if the partisans of a single comprehension affirm the unity of comprehension because suffering is perfectly known, origin is abandoned, extinction realized, and the path cultivated, then this we approve, for we have said that when one Truth is seen, there is
178 resultant comprehension with regard to the three others.
Objection: If you approve this opinion, you contradict the Sutra
which teaches gradual (kramena) comprehension. It is with
reference to insight comprehension that the Sutra teaches the
gradual comprehension of the Truths, "Oh householder, compre-
with these pure judgments . . ,"
hension is not unique, but gradual (anupurva). . . " and the rest; in 179
all there are three Sutras accompanied by examples.
180
But, one would say, the Sutra says that "one who is free from
perplexity and doubt with regard to suffering is also free from perplexity and doubt with regard to the Buddha/' Therefore
? 181
This objection does not hold: for this Sutra means to say that when suffering is understood, the perplexity and the doubt relative to the Buddha does not become active and will necessarily be abandoned.
***
We have seen that comprehension consists of sixteen mental states.
27d. It is of the same sphere as the Supreme Worldly
182
These sixteen mental states are of the same sphere as the Supreme Worldly Dharmas. We have seen that these can be of six spheres (20c-d).
***
Why are there necessarily Patiences and Knowledges?
28a-b. The Patiences and Knowledges are, in this order, the
183
The Patiences cannot be hindered (antarayitum asakyatvdt) in their cutting off of the possession of the defilements; they are therefore, according to Panini, iii. 3. 171-2, the Irresistible Path {dnantaryamdrga).
The Knowledges arise among the persons who are thus delivered from the possession of the defilements, at the same time as does possession of disconnection from the defilements
comprehension is not gradual, but single and unique.
Dharmas.
Irresistible Path and the Path of Deliverance.
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{visamyoga, i. 6a, ii. 55d): they are therefore the Path of Deliver- 184
ance (vimuktimdrga).
As a consequence there is Patience and Knowledge, in the same
way that there are two actions: expelling the thief, and closing the
185 door.
If the possession of disconnection takes place only with the second Patience or second Irresistible Path [=the Patience that has the Consecutive Knowledge of Suffering as its object], then the Knowledge,--which is free from doubt (vii. l)--will not arise having the same object of the first Irresistible Path, namely the suffering of Kamadhatu.
But if the defilements are abandoned by means of the Patiences
(v. 6), is there not a contradiction with the text of the Sastra,
186 "There are nine categories of bonds"?
No, for the Patiences are the attendants of the Knowledges; the Sastra attributes the very same work of the Patiences to the Knowledges, in the way that one says that the king does that which
187 is done by his men.
***
From the fact that they all see the Truths, does it follow that the sixteen mental states of comprehension are the Path of Seeing?
28c-d. Because they are produced within anyone who sees
that which has not been seen, fifteen moments are the Path
188 of Seeing.
Fifteen moments, from the Patience that has the Dharma Knowledge of Suffering for its object to the Patience of Consecu- tive Knowledge that has the Path for its object, constitute the Path of Seeing. Why? Because the seeing of what has not been seen
? 189 continues.
In the sixteenth moment there is nothing more to see which
has not been seen. This moment meditates on the Truth as it has
190
been seen, and so forms part of the Path of Meditation.
But, one would say, the sixteenth moment sees the fifteenth
moment, the Patience that has the Consecutive Knowledge of the
191 Path as its object, which has not been seen previously.
Without doubt; but that to which it refers is the knowledge as to whether the Truth [of the Path] has been seen or not, not whether a moment [of the said Truth] has been seen or not. The fact that a moment has not been seen does not create the fact that the Truth has not been seen, in the same way that a field is not
192 unharvested because one stalk remains to be cut.
Furthermore, the sixteenth moment, the Consecutive Knowl- edge of the Path forms part of the Path of Meditation: a. because it constitutes a result, a srdmanyaphala (vi. 51); b. because it embraces meditation, the possession or acquisition of the eight Knowledges and the sixteen aspects, [in contrast to the Path of Seeing, vii. 21]; c. because it embraces the abandoning of a Path, the path of a
193 follower; and d. because it belongs to a series.
Objection: The sixteenth moment should be considered as forming part of the Path of Seeing, because it is certainly free from falling away. And its non-falling away results from the fact that it supports or confirms the abandoning of the defilements aban- doned through the Path of Seeing.
If you maintain that, for this reason, the sixteenth moment is of the Path of Seeing, this then leads to absurd consequences: the sixteenth moment and the following, and also the seeing of the Truths the second day and following, will be the Path of Seeing, for they also confirm the abandoning of the defilements abandoned through the Path of Seeing.
How is it that the first seven Knowledges are of the Path of Seeing and not the eighth? In fact, all eight see what has been seen
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through the Patience which precedes.
Because the seeing of the Truths has not been finished: it is completed in the fifteenth moment. The first seven Knowledges are of the Path of Seeing because, the seeing of the Truths not being finished, they are produced in the interval, that is, either in the course of the Path of Seeing, or between two Patiences.
***
We have explained how the Path of Seeing and the Path of Meditation arise. We should now define the persons (pudgala) in whom the Noble Path arises. In the course of the fifteen moments which are the nature of the Path of Seeing,
29a-b. In these moments, the ascetics of weak and sharp faculties are respectively Sraddhanusarin and Dharmanusa-
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rin.
Placed in these moments, the ascetic with weak faculties is
called a Sraddhanusarin; the ascetic with sharp faculties is called a
Dharmanusarin. Here the word "faculties" (indriyas) signifies the
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The term Sraddhanusarin is explained etymologically: srad- dhayd anusdrah = sraddhanusdrah, "pursuit by reason of faith"; one in whom there is this pursuit, or in whom the habit is to pursue by
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reason of faith, is called a Sraddhanusarin, because, first, he has
pursued the Truth [that is to say: to become conscious of the Truths] under the impulse of another, through confidence in another (see vi. 63).
Dharmanusarin is explained in the same way: dharmair anusdrah = dharmdnusarah, "pursuit by means of the dharmas . . . It is by himself, by means of the dharmas, that is, by means of the twelvefold Scripture, Sutra, etc. (see vi. 63a-c), that this ascetic has
faculties of faith, absorption, etc.
? first pursued the Truth. These two ascetics,
29c-d. If they have not abandoned the defilements to be abandoned through Meditation, they are candidates for the
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"The first result", that is, the first of the results, the state of Srotaapanna which is in fact the first resultant state in the order of acquisition.
If the Sraddhanusarin and the Dharmanusarin have not previously abandoned, by the worldly path (vi. 49), any category of the defilements to be abandoned through Meditation, and as a consequence are found to be "bound by all the bonds" {sakalaband- hana, ii. English translation, note 184), they are candidates for the state of Srotaapanna from the time in which they entered the Path of Seeing.
30a. Up to the abandoning of the five categories.
If they have, through the worldly path, abandoned the first, second, third, fourth or fifth category of the defilements of Kamadhatu to be abandoned through Meditation, once having entered the Path of Seeing, they are the same candidates for the first state.
30b. Candidates for the second, until the abandoning of the ninth category.
But if they have previously abandoned the sixth, seventh, or eighth category, they are candidates for the second state, that is, for the state of Sakrdagamin.
first result.
The Path and the Saints 953
? 954 Chapter Six
30c-d. Candidates for the third, through detachment either with respect to Kamadhatu, or with respect to higher spheres.
In the case (1) where they are detached from Kamadhatu through the abandoning of the ninth category of defilements of Kamadhatu to be abandoned through Meditation, (2) or they are detached with respect to the higher spheres up to and including Akincanyayatana, they are candidates for the third state, that is, for the state of Anagamin. (See ii. l6c, English translation, p. 177-178, vi, p. 985).
31a-b. In the sixteenth moment, the ascetic becomes an abider in the state for which he was a candidate.
In the sixteenth moment, these two ascetics no longer bear the name of Sraddhanusarin or Dharmanusarin; they no longer bear the name of candidates. They are "abiders in a result": candidates for the state of Srotaapanna, Sakrdagamin, or Anagamin, now become Srotaapannas, Sakrdagamins, or Anagamins.
The quality of Arhat cannot be acquired directly, that is to say without the state of Anagamin first being acquired--,for, on the one hand, the defilements abandoned through meditation cannot be abandoned through the Path of Seeing (Vibhdsd, TD 27, p. 265cl3) and, on the other hand, there cannot have been detach- ment by a worldly path previous to Naivasamjnanasamjfiayatana. (See v. English translation note 27, and above p. 951).
31c-d. At this moment, the ascetics with weak and sharp
faculties become respectively Sraddhadhimukta or Drsti-
198 prapta.
The ascetic with weak faculties, who was a Sraddhanusarin,
? now takes the name of Sraddhadhimukta (vi. 56, 63). The ascetic with sharp faculties, who was a Dharmanusarin, now takes the name of Drstiprapta. When faith (sraddha) predominates [in the ascetic with weak faculties], the ascetic is informed by his aspiration (adhimoksa): he is therefore called a Sraddha-adhi- mukta. When prajnd predominates [in the ascetic with sharp faculties] the ascetic is informed by speculative views (drsti): he is therefore called a Drstiprapta. (vi. 57, 61, 63a-c)
By what reason does the ascetic who has abandoned the first categories [from one to five] of the defilements of Kamadhatu abandoned through meditation, become, in the sixteenth moment, a Srotaapanna and not a candidate for the state of Sakrdagamin? The same question is posed for the ascetic who has abandoned the sixth, seventh, and eighth categories, and who in the sixteenth moment, becomes a Sakrdagamin and not a candidate for the state of AnSgamin; and also for the ascetic who has abandoned the higher categories of the defilements, and who, in the sixteenth moment, becomes an Anagamin and not a candidate for the state of Arhat.
32. At the moment of the acquisition of a result, the ascetic does not acquire the path of a higher result; consequently the abider in a result does not exert himself with a view to a higher progress, and he is not a candidate for a result.
Upon the acquisiton of a result, one does not acquire a path higher than this state (vi. 65b-d), for example, upon the acquisition of Srotaapanna, one does not obtain the path of Sakrdagamin: such is this principle. As a consequence, the abider in a result, as long as he does not exert himself with a view to a higher progress for the acquisition of a new state, that is, as long as he does not cultivate the preparatory exercises which have for their result the abandon- ing of the defilements not yet abandoned and which is the cause of the acquisition of a new state, this resident is not a candidate for this new state.