T1645 The Treatise on the Elucidation of the Knowable, and The Cycle of the Formation of the Schismatic Doctrines

Fascicle Two

The first king and ancestor was King Saµmata. At that time the fields were divided and [beings] started appropriating each other's property. For the first time they committed theft. When interrogated by the king, they said that they had never stolen, and for the first time they lied. When they were put to death by the king's law, there was killing. Unwholesome factors came into existence. The beings then performed unwholesome factors, and after their lives had ended they were reborn as animals. They were subsequently reborn as hungry ghosts and were eventually reborn in hell. As soon as one being was reborn in the Av∆ci hell, then the origination kalpa ended.

And so the beings committed many unwholesome acts. Their lifespan gradually decreased and their pleasures dwindled. The lifetime of someone in Jambudv∆pa was eighty thousand years, and when a being was reborn in the Av∆ci hell, he too lived for the same period. So the origination of the animate world takes nineteen intermediate kalpas. The origination of the inanimate world takes one intermediate kalpa. And so the origination kalpa takes twenty intermediate kalpas.

When people in Jambudv∆pa lived eighty thousand years, the continuance kalpa began. The continuance kalpa also lasts twenty intermediate kalpas. When [the lifespan of beings decreases to] ten years the calamity of weapons begins, [lasting] only seven nights and days. The calamity of sickness begins [and lasts] for seven months and seven days. The calamity of famine begins [and lasts] for seven years, seven months, and seven days. Most [beings] had died, but when the remaining ones catch sight of one another, they raise thoughts of longing. They are fond of each other and stay away from killing. As they eventually produce what is wholesome, the length of their lifespan and their pleasures again increase to fully eighty thousand years. When they increase, the universal 39

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monarchs appear, converting the people, relying on the doctrine. When they decrease, the Bhagavat appears and saves the beings. During both [periods of] increase and decrease Solitary Buddhas (pratyekabuddhas) appear in the world. They form a field of merit for sentient beings.

The continuance kalpa also lasts twenty intermediate kalpas. As soon as the destruction kalpa begins, the animate world is destroyed. No sentient being is reborn in the Av∆ci hell. When the actions of a previous life have ended, they are reborn in another destination. Those for whom they have not ended yet are reborn in a higher hell, or they are reborn in hells in other worlds. When the Av∆ci hell is empty, in the same way the higher hells gradually become empty. When they are reborn in the destination of the hungry ghosts, in the same way the destinations of a hungry ghost or an animal become empty. Those in the human destination, except the people of Kuru, and also the desiring gods follow their Dharma-nature, without any teacher. When they have obtained the first trance (dhyåna), they are reborn among the gods of the first trance. When the people of Kuru to the north are reborn among the gods of the realm of desire and have obtained the first trance, they are reborn among the gods of the first trance. Without any teacher and following their Dharma-nature, they, having obtained the second trance, are reborn among the gods of the second trance. When [everything] from the Av∆ci hell to the Brahma world becomes empty, it goes on in this way for nineteen intermediate kalpas too.

After that seven suns arise in the four [great] continents. The first [appears] where no rain falls. All medicinal herbs and orchards wither away. When the second sun appears, ditches and ponds dry up. When the third sun appears, the Ganges River [and other rivers] all dry up. When the fourth sun appears, Lake Anavatapta goes dry. When the fifth sun appears, the water of the ocean sinks to knee-high. When the sixth sun appears, the great ocean goes dry too. When the seventh sun appears, the inanimate world is stirred up by a heap of fire. [Everything] from the Av∆ci hell straight 40

Fascicle Two

up to the Brahma world is destroyed by fire. [This] lasts one intermediate kalpa. The destruction kalpa altogether lasts twenty intermediate kalpas. The same applies to an empty kalpa. In this way, [the kalpas of] origination, continuance, destruction, and emptiness last eighty kalpas. These eighty altogether are called one great kalpa. This is the length of the lifespan of the Brahmakåyikas and so on.

The destruction of the inanimate world is threefold: by fire, water, and wind. The destruction is as explained earlier. After seven such times, the world originates again. It is then destroyed by water, up to the second trance (dhyåna) heaven. In the Åbhå svara heaven big clouds appear. They bring torrential rains and the inanimate world completely dissolves, just as when water melts salt. That water naturally dries up, and after one water calamity again occur seven fire calamities. After seven fire calamities there again comes one water [calamity]. And so, when the water calamities fully reach seven times, there further are seven fire calamities, after which the world originates.

It is destroyed by a wind calamity, up to the third trance (dhyåna) heaven. When the force of the wind blows away Mount Meru, how much more will it do so to the other [mountains]! Although the fourth trance heaven is free from any outside calamity, those sentient beings are born together with a [heavenly] palace, and when their life ends the palace disappears. Thus the animate and the inanimate worlds, as well as origination, destruction, and so on, are all explained. Dependent Origination

Next, the law of dependent origination (prat∆tyasamutpåda) in a series of causes and their fruitions. Because causes and conditions arise in mutual dependence, one uses the term dependent origination. Dependent origination is twofold: external dependent origination and internal dependent origination. External dependent 41

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origination is the way of the completion of the world, just like seeds bringing forth sprouts, as explained before. [As for] internal dependent origination, if there is ignorance, there are formations and so on. This is called progressive (anuloma) dependent origination. If ignorance is extinguished, formations and so on are [also] extinguished. This is called retrogressive (pratiloma) dependent origination. Progressive dependent origination is sevenfold. In succession, [the seven types are:] 1) situational (åvasthika), 2) continuing (pråkar≈ika), 3) serial (såµbandhika), 4) instantaneous (k≈a√ika), 5) consisting of the three periods of time (trayo'ntika), 6) consisting of two sets of cause and result (ubhayato hetuphala), and 7) consisting of three defilements (saµkleΩasaµgraha). [First,] situational [progressive dependent origination] is the situational five aggregates (skandhas) that share in the defilements [committed] in previous births. They are [collectively] called ignorance (avidyå). As ignorance is preponderant, they are so called. All the following take their name from a preponderance. The factors—formations and so on—all have the five aggregates. Formations (saµskåra) are the situational five aggregates of the wholesome and unwholesome actions committed in previous worlds. Consciousness (vijñåna) is the situational five aggregates at one moment, exactly when they make a connection with life in the mother's womb. Name-and-form (nåmar¥pa) are the situational five aggregates after the consciousness that makes a connection with life and before the six [sense] bases arise. Name: the four aggregates—feeling, identification, formation, and consciousness— are called name. Form: the situation when dwelling in the womb. The five: kalala ("combination" or "condensation"), arbuda ("a swelling"), peΩ∆ ("a lump of flesh"), ghana ("solid"), and praΩåkhå (the body, limbs, and muscles are produced) are [collectively] called form. The six [sense] bases (≈a∂åyatana): the situational five aggregates, when the eyes and so on are produced while yet in the mother's womb, to the extent that the three (sense faculty, sense 42

Fascicle Two

object, and sense conciousness) are combined, although one does not completely distinguish the objects yet. Contact (sparΩa): the situational five aggregates when the three—[sense] faculty, [sense] object, and [sense] consciousness—are combined, although one cannot yet completely distinguish the cause of su›ering (du˙kha) and happiness. Feeling (vedanå): the situational five aggregates when understanding the three feelings and the di›erent characteristics of their causes, although as an infant one cannot be lascivious yet. Craving (t®≈√å): the situational five aggregates when one can complete lascivious desire in the prime of life, although one does not pursue it extensively. Grasping (upådåna): the situational five aggregates when searching everywhere in order to obtain all sorts of splendid property. Existence (bhava): the situational five aggregates when, because of one's search, one accumulates actions that implicate a future fruition. Birth (jåti): the situational five aggregates when through the power of these actions one has lost one's life here and is connected only with a future existence. Old age and death (jaråmara√a): the situational five aggregates from name-and-form to feeling [leading to] a future birth. The Sarvåstivådins say that situational [progressive] dependent origination is the same as the continuing and the serial [kinds of progressive dependent origination]. The Sautråntika school does not have a theory of situational [progressive dependent origination]. 31

As for continuing [progressive dependent origination], ignorance is the opposite of knowledge. It is a mental factor, the cause of the bringing about of formations. Formation is the action that has been brought about—good, bad, or neutral actions. Consciousness: induced by actions, consciousness is produced. Name-andform is the five aggregates in the womb. The six [sense] bases: the faculties of the eye, and so on are produced. Contact is when the combination of the three—[sense] faculty, [sense] object, and [sense] consciousness—is distinguished. It is a mental factor. Feeling is the su›ering, happiness, or equanimity caused thereby. 232c

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Craving is attachment to the object of happiness. Grasping is seeking after that object. Existence is brought about thereby, and one performs actions [that bring about] a future birth. Birth is connected with life through the series of actions. Old age and death lead to rebirth in another life, and at the end one will die again. The same applies to serial [progressive dependent origination]. Instantaneous [progressive dependent origination]: in one instant dependent origination with its twelve links of existence is completed. When someone kills out of covetousness, the delusion is called ignorance. The interruption of life is formation. The distinction of the objects is called consciousness. As the five aggregates are equally present, one uses the general term name-and-form. The faculties that reside in name-and-form are called the six [sense] bases. When the three—[sense] faculty, [sense] object, and [sense] consciousness—are combined there is contact. Because of contact [there is feeling]. The covetousness is craving. The ties associated with it are called grasping. The two actions, corporeal and verbal, that arise are called existence. The accumulation of such factors is called birth. Maturation is called old age, and extinction is called death.

[Progressive dependent origination] consisting of the three periods: ignorance and formation are comprised in the past and they are called causal links. The five links, consciousness and so on, are comprised in the present and they are called resultant links. The three, craving, grasping, and existence, are comprised in the present and they are called causal links for the future. Birth and old age and death are comprised in the future and they are called resultant links. Past—two links; present—eight links; future—two links. So, twelve links.

[Progressive dependent origination] consisting of two sets of cause and result: these are double, anterior and posterior. Anterior: ignorance is a defilement, and formation is an action. These two are causal links. The five links, consciousness and so on, brought about thereby are resultant links. [They are] one set of cause and result. The two links, craving and grasping in the present, are 44

Fascicle Two

defilements and existence is an action. The three are causes for the future. The future birth and old age and death, brought about thereby, are resultant links. [They are] one set of cause and result. And so the twelve links of existence consist of two sets of cause and result.

[Progressive dependent origination] consisting of three defile ments: the three—ignorance, craving, and grasping—are defile ments. The two—formation and existence—are actions. They are said to be the truth of origination. The seven links—consciousness and so on—are painful. They are said to be the truth of su›ering. This is progressive dependent origination.

Retrogressive dependent origination: the extinction of ignorance means the extinction of formation. When ignorance is extinguished one completes the knowledge of selflessness. This is the truth of the path. When ignorance is extinguished, formation, which is the cause of rebirth, is extinguished. As the inducing action is extinguished, the five links—consciousness and so on—are extinguished. Because these are extinguished, that which gives rise to later action, craving, and grasping are extinguished. Because these are extinguished, birth and old age and death are all extinguished too. They are the truth of cessation. We have explained the four truths.

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The Five Factors

The animate and the inanimate [worlds], dependent origination, and the four truths are all comprised in the five factors (dharma): 1) the factor [of] matter (r¥pa), 2) the factor [of] awareness (citta), 3) the accompanying mental factors (caitasika), 4) the dissociated factors (viprayukta), and 5) the unconditioned factors (asaµsk®ta). One: the factor [of] matter is the matter aggregate (r¥pa skandha). [It has] eleven factors: five [sense] faculties (indriya), five [sense] objects (vi≈aya), and unmanifest matter (avijñaptir¥pa). Let us talk about the five [sense] faculties. Particles of the faculty of the eye are like a fragrant coriander flower. They dwell spread 45

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out on the pupil of the eye. Particles of the faculty of the ear are like rolled-up birch bark and dwell in the drum of the ear. Particles of the faculty of the nose are like two nails and dwell in the nostrils. Particles of the faculty of the tongue are shaped like a half-moon, spread out on the tongue. Particles of the faculty of the body are like the body's measures too. They are all over the faculty of the body, from head to toe. Because the [sense] faculties consist of [atomic] particles, one cannot take them as objects. Let us talk about the five [sense] objects [of the factor of matter]. Matter is said to be the object that is taken by the eye. There are two kinds, color and shape. Color is fourfold: bluish green, yellow, red, and white. Shape is sixteenfold: long and short, square and round, high and low, straight and not-straight, shining and shaded, bright and dark, cloudy, smoky, dusty, and foggy. [So matter has] the number twenty. Sound is said to be the object that is taken by the ear. It is twofold: 1) with an organic cause, such as words, and 2) without an organic cause, such as the sound of a drum. Each is twofold, determinate or neutral, making it four. It is further pleasant or unpleasant, the divisions thus adding up to six. Smell is said to be the object that is taken by the nose. It is fourfold: sweet smells and bad smells, and because these are further even or uneven, the divisions make four. Flavor is the object that is said to be taken by the tongue. It is sixfold: sweet, sour, bitter, pungent, salty, or bland. The tangible is the object that is said to be taken by the body. The causal tangibles are the four great elements, and the resultant tangibles are smooth and rough, heavy and light, cold and hot, and hunger and thirst.

Talking about unmanifest matter, it namely consists of restraint, non-restraint, and matter that is neither of the two. This is the matter aggregate.

The second factor is awareness. It is sixfold: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, bodyconsciousness, and mind-consciousness. These six are the consciousness aggregate (vijñånaskandha). 46

Fascicle Two

The third factor is the accompanying mental factors. They number forty-six. First are the generally permeating factors (mahå bh¥mika), of which there are ten. 1) Feeling (vedanå) is experiencing. 2) Identification (saµjñå) lets an awareness grasp its object. 3) Volition (cetanå) makes awareness move. 4) Attention (manas kåra) lets awareness follow its object. 5) Resolve (adhimukti) makes awareness certain of its object. This mainly means that one lets one's awareness be free from weakness regarding the object it follows. 6) Interest (chanda) is application. 7) Contact (sparΩa) is a combination while scrutinizing the object. 8) Wisdom (prajñå) is analyzing. 9) Mindfulness (sm®ti) makes awareness clearly recollect and not forget its object. 10) Concentration (samådhi) makes awareness focus on one object. Such ten are universal with every awareness. They are called the generally permeating factors. Second, the good generally permeating factors (kuΩala mahå bh¥mika) [also] number ten. 1) Faith (Ωraddhå) makes awareness pure regarding its object. 2) Heedfulness (apramåda) is the constant practice of good qualities and the preservation of one's mind. 3) Tranquility (praΩrabdhi) is the patient acceptance of awareness. 4) Equanimity (upek≈å) makes awareness even. 5) Shame (hr∆) is staying respectful toward all qualities and the virtuous. 6) Modesty (apatråpya) is fear of sinful views. 7) Absence of greed (alobha) is having no attachment to what is impure. 8) Absence of hatred (adve≈a) is having no happiness in causing damage to any living being. 9) Nonviolence (avihiµså) is feeling pity for living beings, so that they are not harmed. 10) Energy (v∆rya) makes awareness brave concerning what is good. Such ten are universal with every good awareness. They are called the good generally permeating factors.

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Third, the defiled generally permeating factors (kleΩamahå bh¥mika) are sixfold. 1) Delusion (moha) is foolishness, namely ignorance, absence of knowledge, and absence of clarity. 2) Heedlessness (pramåda) is carelessness, not developing any good qualities. 3) Sloth (kaus∆dya) is laziness, the lack of mental courage. 4) Absence of faith (åΩraddhya) is mental impurity. 5) Lethargy 47

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(styåna) is the absence of patient acceptance in a corporeal or mental series. It means obscurity and heaviness. 5) Excitability (auddha tya) is the restlessness of awareness. The above six are universal with defiled awareness. They are called the defiled generally permeating factors. 34

Fourth, the bad generally permeating factors (akuΩala mahå bh¥mika) are twofold. 1) Shamelessness (åhr∆kya) makes awareness disrespectful toward any qualities and the virtuous. 2) Disregard (anapatråpya)—one is not fearful of anything sinful. These two are universal with every bad awareness. They are called the bad generally permeating factors.

Fifth, the factors of limited defiled extent (paritta kleΩa bh¥mika) are tenfold. 1) Anger (krodha) causes exasperation. 2) Vengefulness (upanåha) is constantly pondering over one's object of anger, unremittingly contracting hatred. 3) Craftiness (Ωå†hya) is deviousness. 4) Deceit (måyå) is to fool others. 5) Envy (∆r≈yå) is when one cannot stand another's virtue. 6) Spite (pradåΩa) is when one tightly clings to any evil, and therefore does not accept any fitting reproval. 7) Hypocrisy (mrak≈a) is hiding one's [own] evil. 8) Selfish ness (måtsarya) makes one parsimonious regarding one's lawful possessions. 9) Arrogance (mada) is attachment to one's own beauty and strength, to one's family, and so on, so that one is overbearing. 10) Violence (vihiµså) is bringing pressure to bear on others. These ten can only be abandoned through spiritual practice. They are universal in the stage of mental consciousness, and they are called factors of limited defiled extent.

Sixth, the indeterminate factors (aniyata) are eightfold. 1) Initial thought (vitarka) is characterized by a coarse mental process regarding an object. 2) Sustained thought (vicåra) is characterized by a subtle mental process regarding an object. 3) Regret (kauk®tya) means that one regrets an evil action that has been committed. 4) Sleepiness (middha) is the inability to control one's corporeal and mental series, so that one's awareness is drowsy. 5) Repugnance (pratigha) makes one's awareness enjoy harming living beings. 6) Attachment (råga) is thirsting after the impure. 7) Pride (måna) 48

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makes one haughty. 8) Perplexity (vicikitså) makes one uncertain. Because these eight kinds are indeterminate in any of the aforementioned stages, they are called indeterminate. The Abhidharmasamuccaya (Treatise on the Compendium of Scholastics) and the Pañca skandhaka (Treatise on the Five Aggregates) explain eleven good [factors]: [add] inner realization of the four truths, called absence of delusion. As for defiled attention and resolve, holding impurity as purity among secondary defile ments, one uses the term wrong attention and wrong resolve among the fundamental defilements. That which is part of defiled wisdom, holding perverted views and conjecturing about any truth, is called incorrect comprehension. Among the secondary defile ments, that which is part of defiled mindfulness, being unable to clearly remember any object, is called forgetfulness. That which is part of defiled concentration, letting awareness about any object stray, is called distraction. The AbhidharmakoΩa (Treatise on the Storehouse of Scholastics) does not have such a theory. The above are the mental factors. Except for the two, feeling and identification, they are all comprised in the formation aggregate. This ends [the discussion] of the [forty-six] mental factors. There are fourteen kinds of dissociated formations (viprayukta saµskåra). In a [mental] series of sentient beings the possession of something else, associated with restraint, is called acquisition (pråpti). The possession of something else, not associated with that restraint, is called non acquisition (apråpti). When the species of sentient beings act in the same way, it is called the likeness of beings (sattvasa bhå gatå). If one is born in the heaven of the sentient beings who do not have conceptual identification, there is a factor that can make awareness and its concomitants stop. This substance, which really exists, is called fruition without identi fication (åsaµjñika phala).

There further is another factor that can make awareness and its concomitants stop. It is called attainment without identi fication (asaµ jñi samåpatti). Without identification is namely the appellation of the attainment. Or, having attained absence of 49

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identi fi cation, one uses the term attainment without identification. When identification and feeling in the [mental] series of the noble, as explained below, are extinguished, this really existing substance is called attainment of cessation (nirodhasamåpatti). As soon as a being is born and while it remains before it dies, one uses the term faculty life (j∆vitendriya). Previously nonexistent but now existing is called birth (jåti). What causes a brief stay is called duration (sthiti). Change is called old age (jarå). Decay is called impermanence (anityatå). They are the four characteristic marks of the conditioned (saµsk®talak≈a√a).

That which can explain the essence is called the group of words (nåmakåya). That which explains the ultimate meaning is called the group of sentences (padakåya). The basis of these two is called the group of letters (vyañjanakåya). These are the fourteen factors. In this outline of the meaning there further is the disruption of the harmonious sangha, called disharmony. The fruition of the actions one has done matures for oneself, as if one was carrying heavy debts, never unavailing. These things also bind. They are the dissociated formations.

The Sarvåstivådins [say] that the three—matter, awareness, and accompanying factors—are di›erent things. Sautråntika masters say that those three other factors are falsely said to be di›erent.

35The forty-six accompanying mental factors, except feeling and identification, and that which is dissociated from [aware ness] are called the formation aggregate (saµskåra skandha). 36

The unconditioned factors [are discussed in Part V, pages 64-5]. Such material factors (r¥padharma) may be called the ten elements (dhåtu), leaving out unmanifest matter. They are ten: eye and so on. The factor [of] awareness has seven elements, the six consciousnesses and the element of the mind faculty. When one explains the bases, those seven factors are comprised by the one base mind (manas). The accompanying mental factors, the dissociated factors, the unconditioned factors, and unmanifest matter are all called the element factors. They are also called the base factors. 37

Such is the explanation of the knowable: the five factors, the 50

III. The Factors of the Path

Fascicle Two

five aggregates, the twelve bases, and the eighteen elements. III. The Factors of the Path

Furthermore, the path. When someone with few desires, who is contented and possesses the nature of a spiritual family, 38forsakes

the miscellaneous objects in body and mind and dwells in lay morality (i.e., an upåsaka), he must diligently pursue learning. When he is extensively learned, he should reflect on the meaning of what he has learned. After reflection he must develop himself, that is, he must develop peace and insight. Someone with considerable greed should develop the contemplation of foulness (aΩubhabhåvanå). Someone with considerable hatred should develop the contemplation of loving-kindness. Someone with considerable delusion should develop the contemplation distinguishing dependent origination. Someone with a considerable ego should develop the contemplation distinguishing the elements (dhåtuvya va sthåna). Someone with considerable confusion should develop the contemplation counting the breath (anåpånasm®ti). After the completion of peace and insight one develops resolve, and so understands in proper order the body, internal and external. This is called the establishment of mindfulness of the body. One understands in proper order su›ering, happiness, and equanimity, which is called the establishment of mindfulness of feeling. One understands in proper order the six consciousnesses and the mental factors, which is called the establishment of mindfulness of awareness. One understands in proper order identification, formation, and the unconditioned, which is called the establishment of mindfulness of the factors. The cultivation of these four factors means accumulation of knowledge.

39 After the path has accumulated this, one develops a path of preparatory application.

40In the state of heat one abandons

the evil already produced, one does not let the unproduced evil be produced, one lets the good already produced increase, and one lets the unproduced good be produced. Such four factors are called 51

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the four right exertions; some texts say right abandonments. In the state of the summit: the concentration of interest in good factors, the concentration of the e›ort to rejoice in the good, the concentration of attention to good awareness, and the concentration of investigation into the good. Such are called the four bases of supernatural power.

In the state of patient acceptance: proceeding in worldly perfect enlightenment, the purity is called faith, rejoicing in the cultivation of good factors is called energy, clearly remembering and not forgetting is called mindfulness, special attention to one object is called concentration, and knowing what to take and what to leave is called wisdom. The practice of these five factors produces good factors. Therefore they are called the five faculties. In the state of the highest worldly [factor] one develops the five: faith, energy, mindfulness, concentration, and wisdom. Because they can destroy that which is adverse, they are called the five powers. This is the path of preparatory application.

In the state of the path of vision one perceives the four truths, which is called right view. The motivation for correct words is called right thought. A truthful right explanation is called right speech. Giving up bad actions is called right action. The rejection of a wrong livelihood is called right livelihood. Striving for good factors is called right e›ort. Clearly remembering and not forgetting is called right mindfulness. Special attention to one object is called right concentration. Such eight factors are called the eight members of the noble path.

41 This is the path of vision.

That which is to be abandoned through the path of vision are the distinct defilements, and also their acquisition and their characteristics. 42For the truth of su›ering in the realm of desire: attachment, repugnance, pride, ignorance, perplexity, belief in a self, extreme view, the view that means attachment to moral precepts and vows, adherence to particular views, and false view. For the two truths, of origination and of cessation, for each one must subtract three views. Seven and seven are fourteen. For those that are abandoned through the truth of the path, subtract the first two views. 52

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For the four truths in the realm of desire, this adds up to thirtytwo. For the four truths in the realm of form, subtract repugnance for each of them, adding up to twenty-eight. The same applies to the realm of non-form. Thus in the three realms eighty-eight are to be abandoned through the path of vision.

In the state of the spiritual path, clearly remembering good factors is called the member of enlightenment mindfulness. Investigation into what to take and what to leave is called the member of enlightenment wisdom. The search after vigor is called the member of enlightenment energy. The realization of pure joy is called the member of enlightenment joy. Tolerance of body and mind is called the member of enlightenment tranquility. Not being dragged on by worldly factors, being free from attachment and free from impediment, is called the member of enlightenment equanimity. Letting awareness dwell on its object is called the member of enlightenment concentration. The practice of these seven members is called the spiritual path.

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That which is to be abandoned through the spiritual path are the innate defilements, their acquisition, and their characteristics. They are neutral, or impure and good. In the realm of desire [there are] four: attachment, repugnance, pride,

44 and ignorance. Each

has nine degrees, [making] altogether thirty six. In the first trance (dhyåna) in the realm of form, repugnance is left out. The remaining three each are ninefold, making twenty-seven. Thus the same applies to the second, third, and fourth trances. In the realm of form one has altogether the number one hundred and eight. The same applies to the realm of non-form. Thus, [the defilements] to be abandoned through the spiritual path in the three realms altogether number two hundred and fifty-two. 45

Then one realizes the ten factors of the adept:46 right view, right thought, right speech, right action, right livelihood, right e›ort, right mindfulness, right concentration (i.e., the noble eightfold path), right liberation, and the knowledge of right liberation. This is the path of the adept.

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IV. The Factors of Fruition

Furthermore, fruition. As one has generated the awareness [of enlightenment] to deliver oneself from the cycle of existence (samsara) with the thirty-seven factors that are the members of enlightenment, 47 as explained above, one is very swift when possessing keen faculties [and thus] realizes arhatship in three births. In the first birth one develops that which is good, contributing to liberation; [this is] called the path of accumulation. In the second birth one develops that which is good, contributing to intellectual penetration; [this is] called the path of preparatory application. 48 In

the third birth one may realize the fourth fruition as a Ωrama√a. But with dull faculties one will be indolent, as this is not definite. Concerning the path of the Ωrama√a (asceticism), one uses the term fruition for the four—progress toward entering the stream, and so on.

49 Progress toward entering the stream happens in the path of preparatory application. That which is comprised by the previous animate and inanimate worlds is all unpleasant by nature. This is the truth of su›ering. Furthermore, its cause is actions and defilement. This is the truth of origination. Bringing liberation thereof is the truth of cessation. Furthermore, its cause is the truth of the path. When one's practice is proficient and one gradually realizes the path of vision because of this, one for the first time realizes the truth of su›ering,

50 which is fourfold by nature:

for change one uses the term impermanent; for the three su›erings51 one uses the term painful; because that which really exists does not have the same aggregates as a self, one uses the term emptiness; because that which really exists is di›erent from a self, one uses the term selflessness. One intuitively realizes their four knowledges.

52

Then one realizes the truth of origination, which is fourfold by nature: as one sows causes of su›ering, it is a cause; as the cause of su›ering is present, it is origination; as a continuation of causes of su›ering, it is a source; because it accords with causes of su›ering, it is a condition. One intuitively realizes their four knowledges. 53

54

IV. The Factors of Fruition

Fascicle Two

Then one realizes the truth of cessation, which is fourfold by nature: because the cause of su›ering ceases, it is cessation; because the result of su›ering is appeased, it is appeasement; because it surpasses the impure, it is excellent; abandoning the cycle of existence, it means escape. One intuitively realizes their four knowledges. 54

Then one realizes the truth of the path, which is fourfold by nature: because one proceeds to the meaningful, it is a path; because one is in agreement with the right principles, it is right; because one develops nonconceptual knowledge (nirvikalpaka jñåna), it is a mode. One intuitively realizes their three knowledges. 55

In the [above] fifteen one is said to progress toward the first fruition [of the stream-enterer (srota-åpanna)]. As for the sixteenth, because one forever surpasses all existence in this truth of the path, it leads to liberation. One intuitively realizes its one knowledge. 56 With these sixteen one dwells in the first fruition. Having realized the four truths and their sixteen aspects, one's practice is proficient. When one abandons the first five among the nine degrees of defilement that are to be abandoned through the spiritual path in the realm of desire, one progresses toward oncereturning. Abandoning the sixth degree means the fruition of the once-returner (sak®dågåmin). The once-returner returns to the realm of desire, as he experiences one rebirth.

Because the three remaining degrees may be abandoned in one rebirth in the realm of desire and when, intuitively realizing the aspects, his practice is proficient, one abandons degrees seven and eight, which is called progress toward non-returning. Abandoning the ninth degree is called the fruition of the non-returner (anågåmin). The non-returner has completely abandoned all defilements of the realm of desire. As he will definitely not return to the realm of desire to be reborn and when, intuitively realizing the aspects of the higher realms, his practice is proficient, the nine defilements of each of the four trances (dhyåna) and the four immaterial ones are abandoned. The first degree in the first trance is the beginning.

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Up to the final abandonment of the eighth degree in the summit of existence, 57 one is called someone who progresses toward

arhatship. Having abandoned the ninth degree one uses the term fruition of arhatship. In arhatship one has completely and without any remainder abandoned defilement in the three realms. One is called an arhat.

Scriptural texts58 say,

"The eight [stages]: the stage of bright

vision, and so on.

"59The path of accumulation of the disciple is the stage of bright vision. Desire has withered away, and the [sense] faculties and their objects do not meet. The good that is developed is called the stage of bright vision. The stage of the spiritual family is the path of preparatory application. One will not necessarily become a Buddha but one definitely will become one of the spiritual family of the disciples (Ωråvakas) or pratyekabuddhas. It is called the stage of the spiritual family. The stage of the eighth person means progressing toward the first fruition. Up to the fruition of arhatship one uses the term stage of the eighth person. The stage of vision means one dwells in the first fruition. Because the aspects of the four truths are clearly realized one uses the term stage of vision. The stage of attenuation is the fruition of the once-returner. Because the defilements of the realm of desire have for the most part been abandoned, one uses the term stage of attenuation. The stage of nonattachment is the fruition of the non-returner. Because one is nonattached in the realm of desire, one uses the term stage of nonattachment. The skilled stage is arhatship. When su›ering is known and its origination is abandoned, when cessation is realized and the path is practiced, one uses the term skilled stage. The stages of the disciples (Ωråvakas) are [that of] the once-returner, 60

the non-returner, and the arhat. These three are called stages of the disciple.

The stage of the pratyekabuddha: with the aforementioned thirty-seven factors that are the members of enlightenment, 61one

wishes to realize bodhi (enlightenment) all by oneself. Thus one generates the awareness [of enlightenment] and practices [the thirty-seven factors of enlightenment] for a hundred great kalpas. 56

Fascicle Two

With one's last body one is reborn in a world without a Buddha. Not making use of the teaching of a master, one completes the realization of solitary enlightenment (i.e., pratyekabuddha). This is twofold: [like a] unicorn, and living with a group. One who is like a unicorn lives all alone, possessing noble virtuous behavior. The [second] kind who lives with a group stays with a group of people. The final perfect Buddha: in order to become Buddha with the aforementioned thirty-seven factors that are the members of enlightenment for the sake of all sentient beings, he has produced great compassion and the excellent awareness of bodhi (bodhicitta). He has served the Buddhas, so that they may all rejoice. For the sake of others he has practiced the practice of the six perfections (påra mitås)62during three incalculable kalpas, finally becoming a Buddha. ¸åkyamuni, the Tathågata, once was a potter named Mahå prabha. In the place of MahåΩåkya Tathågata he for the first time generated the awareness [of enlightenment]. During the first incalculable kalpa he served seventy-five thousand Buddhas. The last Buddha was called RatnaΩikhin. During the second incalculable kalpa he served seventy-six thousand Buddhas. The last Buddha was called D∆paµkara. During the third incalculable kalpa he served seventy-seven thousand Buddhas. The last Buddha was called VipaΩyin.

The six perfections: because of his great compassion for all living beings he kindly gave all his belongings away. When he was Crown Prince ViΩvåµtara he utterly completed the påramitå of giving (dåna). When he was not yet without attachment his limbs were cut o›, but he did not feel the least anger. When he was the seer K≈åntivådin, his practice of the two [påramitås of] patience (k≈ånti) and [of] morality (Ω∆la) was utterly perfect. When he was the son of a bråhma√a he saw the Buddha Ti≈ya dwelling in the concentration of the element fire and he circumambulated for seven nights and days, forgetting to put down one foot. While he was making his rounds, [Ti≈ya] said,

"Neither in the heavens nor on

earth, neither in these realms nor in the abode of VaiΩrava√a, nor in any place of the gods, going to their palaces, nor in any of the 57

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ten directions is there such a man, a bull king, a great Ωrama√a. Searching the land and the forests in the mountains, nowhere is your equal.

"

Being praised in this way, he crossed nine kalpas and his påramitå of energy (v∆rya) was utterly completed. When he was dwelling on his adamantine seat in the place of perfection, at dusk he subdued Måra's crowd, and at dawn he entered the diamondlike concentration. His practice of the two, concentration (samådhi) and wisdom (prajñå), was utterly completed. Thus he sat on the adamantine seat. Before he subdued Måra he had developed enough merit and knowledge during three incalculable kalpas. He had served the Buddhas and, although he had completed the six perfections, he was an ordinary person (p®thagjana). Sitting on his adamantine seat he realized the paths of vision and of spiritual development, realizing perfect enlightenment. In the vehicle of the disciples63at the time of causality they do not assert an understanding of the factors as egoless and void, compassion, the practice of giving as tripartite,

64emptiness, or the aspects of the ten stages. 65

At the time of fruition they do not assert the enjoyment body (saµbho gakåya), nor the four wisdoms.

66

The factor of perfect enlightenment is comprised by six—the body, knowledge, abandonment, benefiting others, great compassion, and the possession of qualities. There are two bodies, the material body (r¥pakåya), and the Dharma body (dharmakåya). The material body is the natural body, which has the thirty-two primary and the eighty secondary marks. In order to save the gandharvas or Pilindavatsa, he appeared as a gandharva king or as a noble universal monarch. This is the transformation body. But the size of the natural bodies of the Buddhas, their age and fields, and their faculties were di›erent in various kinds of ways. The Dharma body has the ten factors of the adept.

67 It is the same for

all the Buddhas.

There are two knowledges, full knowledge (parijñåna) and right knowledge (saµprajåna). Full knowledge is namely awareness of the aggregates, the elements, the bases, and the nature of cause 58

Fascicle Two

and result. That is why it is called full knowledge. Right knowledge is namely awareness of the factors of impermanence and so on in the four truths. That is why it is called right knowledge. There are two abandonments, abandonment of the obstruction of defilements, and abandonment of the obstruction of the knowable. Abandonment of the obstruction of defilements namely remedies the fundamental defilements of attachment and so on, and also the secondary defilements,

68 so that they are abandoned. Abandonment of the obstruction of the knowable namely remedies the obstructions—the object, the right time, and the factor of ignorance of something specific—so that they are abandoned. Benefiting others is twofold: establishing liberation for all sentient beings, rejecting that which is o›ensive so that they may dwell in the path; and establishing a good destination for all sentient beings, rejecting evil so that they may dwell in what is good. Great compassion and the qualities will presently be explained.

The noble ones have said that there are eleven kinds of qualities: 1) dispassion (ara√a), 2) knowledge resulting from resolve (pra √i dhijñåna), 3) the four discriminations (pratisaµvid), 4) the six higher faculties (abhijñå), 5) the four trances (dhyåna), 6) the four immaterial ones (år¥pya), 7) the four immeasurables (apra må√a), 8) the eight liberations (vimok≈a), 9) the ten all-bases (k®tsnåya tana), 10) the eight spheres of mastery (abhi bhåya tana), and 11) the three concentrations (samådhis).

Dispassion: on the basis of awareness in the fourth trance one wishes that no being would take their own person as an object and bring forth any defilement. Because his reflection is concentrated one uses the term dispassion.

Knowledge resulting from resolve: on the basis of awareness in the fourth trance one's resolve is considered to be first. It leads to the rise of such knowledge. Because one gains knowledge according to one's resolve, one uses the term knowledge resulting from resolve. The four discriminations: 1) discrimination of factors, because one knows the names of the factors; 2) discrimination of the meaning, because one exactly knows the meaning; 3) discrimination of 59

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language, because one exactly knows the words; and 4) discrimination of perspicuity, because one exactly knows the right principles. They are called the four discriminations. The six higher faculties: 1) knowledge of the base of supernatural power, because one may roam unhindered through preci pices; 2) knowledge of the divine ear, because one knows all di›erent sounds, whether near or far; 3) knowledge of the divine eye, because, as one sees fit one can take in what has been screened o›—the forms in all directions, very small or far away; 4) knowledge of the mental make-up of others, because one knows whether or not the awarenesses of others have desire; 5) knowledge of previous existences, because one knows the things in the former lives of oneself and others; and 6) knowledge of the destruction of impurities, because one knows all paths, mundane or supramundane. The first five [of the above six] are impure, based on the fourth trance. The sixth is pure, because it is based on the ninth [stage]. 69

The four trances (dhyåna): in the first trance one has five members: 1) initial thought, 2) sustained thought, 3) joy, 4) happiness, and 5) undivided attention. In the second trance one has four members: 1) inner serenity, 2) joy, 3) happiness, and 4) undivided attention. In the third trance one has five members: 1) equanimity, 2) right mindfulness, 3) tranquility, 4) the experience of happiness, and 5) undivided attention. In the fourth trance one has four members: 1) pure equanimity, 2) pure mindfulness, 3) the experience of neither su›ering nor happiness, and 4) undivided attention. The four immaterial ones: because when developing application one reflects on 1) unlimited space, 2) unlimited consciousness, and 3) emptiness, and at the moments of the right attainments one relies on the other four aggregates, not on matter. As for the name of the fourth one: because identification is weak and because ignorance is namely superior, it is said to be 4) nonidentification. But it has weak identification and is said to be of no non iden tification. Such is the process: the sphere of unlimited space, the sphere of unlimited consciousness, the sphere of emptiness, and the sphere of neither identification nor nonidentification. These are the names 60

Fascicle Two

of the four immaterial ones. If one adds the attainment of cessation, one also uses the term nine gradual spiritual attainments. 70

The four immeasurables are benevolence (maitr∆), compassion (karu√å), sympathetic joy (muditå), and equanimity (upek≈å). The nature of the first two among the four is the absence of hatred. Sympathetic joy is the feeling of contentedness. Equanimity is the absence of attachment. Their objects are the sentient beings in the realm of desire. The malice and gladness, attachment, anger, and so on [of beings] are thus remedied.

The eight liberations depend on the first two [of the four] trances: 1) the liberation in which one inwardly has a notion of matter and contemplates external matter. The notion of its foulness becomes the notion of blue [of a corpse]. With matter one contemplates matter. 2) The liberation in which one inwardly has no notion of matter and one contemplates external matter. One contemplates without any internal matter. 3) The pure liberation based on the last trance. One dwells in its possession through personal realization and watches all matter becoming pure and bright. Such are three kinds, and the four immaterial attainments are the next four liberations. The attainment of the cessation of feeling and iden tifi cation is the eighth liberation.

Relying on awareness of the summit of existence, the noble ones are wearied with coarse feelings and identification, and because of their tranquil meditative attainment they extinguish awareness and the accompanying mental factors. This is called attainment of cessation.

The ten all-bases: one totally contemplates earth, water, fire, wind, blue, yellow, red, white, and the two spheres of unlimited space and of unlimited consciousness. Depending on the fourth trance one totally and without interruption contemplates the earth base and and so on, taking the visible matter of [the realm of] desire as object. The first eight among the ten have the nature of absence of attachment. The last two are subsequently the immaterial ones of space and of consciousness by nature. The eight spheres of mastery: 1) Inwardly having a notion of 61

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matter, one contemplates few external forms; 2) inwardly having a notion of matter, one contemplates many external forms; 3) inwardly without any notion of matter, one contemplates few external forms; 4) inwardly without any notion of matter, one contemplates many external forms; 5) inwardly without any notion of matter, one contemplates external forms, the four blue, yellow, red, and white. With the first ones they become eight. The first two among the eight are like the first liberation. The next two are like the next liberation. The last four are like the third liberation. [Question:] What is the di›erence between such eight spheres of mastery and the three liberations?

Answer: The liberations that were previously developed can only reject. These spheres of mastery that are developed can control their object. At one's wish it will never arise. As for the goal of the development of liberations, and so on:711) delusions are abandoned and far removed, and 2) obtaining excellent sovereignty in concentration. One can therefore produce the qualities of dispassion and so on, and also the excellent higher faculties. Through these one can change anything. One may retain or abandon, because one brings about causes in various ways.

The three samådhis of emptiness, signlessness, and aimlessness. The samådhi of emptiness is a concentration associated with the two aspects: empty and selfless. The samådhi of signlessness is a concentration associated with the four aspects when taking the truth of cessation as its object.

72 Nirvana is signless, free from

the ten signs (nimitta),

73 and so one uses the term signlessness.

Taking that concentration as one's object, one obtains what is called signlessness. The samådhi of aimlessness takes the remaining ten aspects of the truths as its object, being a concentration that is associated with them: impermanent and painful, and the cause, because of their distress; the path because of the need to abandon, just like a raft.

74 Taking that concentration as one's

object, one obtains the term aimlessness. This samådhi is in any 62

Fascicle Two

case a passage as it addresses [the ten aspects]. 75

Because these qualities are common to the twice-liberated arhats (because one who is liberated through wisdom is without the three concentrations and the four immeasurables), pratyekabuddhas, and Tathågatas, they are called common qualities. 76

There are eighteen unique factors (åve√ikadharma) of a Tathågata: the ten powers (bala), the four confidences (vaiΩåradya), the three establishments of mindfulness (sm®tyupasthåna), and one great compassion (mahåkaru√å).

The ten powers77are: 1) the power of the knowledge of the possible and of the impossible, 2) the power of the knowledge of the maturation of actions, 3) the power of the knowledge of the trances, liberations, concentrations, and attainments, 4) the power of the knowledge of the degree of the faculties [of beings], 5) the power of the knowledge of the various resolves [of beings], 6) the power of the knowledge of the various elements [of beings], 7) the power of the knowledge of the ways to every destination, 8) the power of the knowledge of previous existences, 9) the power of the knowledge of birth and death, and 10) the power of the knowledge of the destruction of impurities.

The four confidences78are: 1) the confidence of perfect enlightenment, 2) the confidence of the destruction of impurity, 3) the confidence of the explanation of obstacles, and 4) the confidence of the explanation of the path. Because one is not afraid of others, as one has the power of knowledge, they are called confidences. As for the so-called three establishments of mindfulness, 79

when the Tathågata expounds the doctrine and the disciples are wholly respectful and practice with the right feeling, and when the Tathågata does not become happy because of this but maintains equanimity, with right mindfulness (sm®ti) and with right knowledge (saµprajåna), this is said to be the first establishment of mindfulness of a Tathågata. When the assembly of disciples is not respectful and does not practice with the right feeling, and when the Tathågata does not become aggrieved because of that but main-63

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tains equanimity, with right mindfulness and right knowledge, this is said to be the second establishment of mindfulness of a Tathågata. When the assembly of disciples on one hand is respectful and practices with the right feeling but on the other hand is disrespectful and does not practice with the right feeling, and when the Tathågata does not become either happy or aggrieved because of that but maintains equanimity, with right mindfulness and right knowledge, this is said to be the third establishment of mindfulness of a Tathågata. Because these three all are mindfulness and wisdom by nature, they are called establishments of mindfulness. Great compassion: during the six times in the period of day and night in every world, he contemplates who su›ers and who is happy in the world, and who deserves training and consequent benefit. That is why it is called great compassion. The eighteen unique factors of a Tathågata and his three points that do not need to be guarded80 are expounded in Mahayana, as the vehicle of the disciples (Ωråvakas) has never heard of them. 81

V. The Unconditioned Factors

Furthermore, there are three unconditioned factors (asaµsk®ta dharma): space (åkåΩa), calculated cessation (prati saµkhyå nirodha), and uncalculated cessation (apratisaµkhyånirodha). 821) The unconditioned [factor of] space: space has only non-returning as its nature. Because it is everywhere unhindered, one uses the term the unconditioned [factor of] space. When matter proceeds there, everything else—doors, windows and openings, any light or darkness, the sky or agha (sky)-matter—all are not unconditioned. 2) The unconditioned [factor of] calculated cessation, that is, when pure knowledge does away with any obstructing taint. For the reality manifested by the two paths [of] vision and of mental practice, one uses the term unconditioned [factor of] calculated cessation. 3) The unconditioned [factor of] uncalculated cessation. When one can forever 64

Fascicle Two

stop the future coming into existence of the factors, one obtains a cessation, called uncalculated cessation, that is di›erent from the previous one. When one obtains [this cessation], not because of any calculation but because one lacks the circumstances, one uses the term uncalculated cessation.

As for these three unconditioned [factors], the Sarvåstivådins concede that they have substance, but Sautråntika masters maintain that they are not formed. Question: Why would suchness not be unconditioned? Answer: It is selfless. The vehicle of the disciples does not assert that a factor is selfless. And so the selflessness of the individual is the sixteen aspects: impermanent, and so on. The aspects of the three truths are conditioned. The aspects of the truth of cessation are only the factor [of calculated] cessation, because they are nothing else. And so the inanimate and the animate worlds, the path, fruition, and the unconditioned [factors] are the five things that may be known, because they comprise all factors that may be known.

The factors of the animate and inanimate worlds are the truth of su›ering. The cause that realizes them is the truth of origination. The two factors—of the path and of fruition—are the truth of the path. The unconditioned [factor of] calculated cessation is the truth of cessation. Space and uncalculated cessation are two kinds of unconditioned [factors]. The two kinds are not comprised by the four truths, because the two truths [of] su›ering and origination are impure factors, and because the two truths [of] the path and cessation are pure factors. Thus the knowable factors, both mundane and supramundane, both conditioned and unconditioned, have been explained.

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Afterword

1. At the frequent request of the noble, wealthy, and intelligent crown prince [Zhenjin], Blo-gros-rgyal-mtshan dPal-bzaç-po [Mati dhvaja ¸r∆bhadra] 2. has applied his mindfulness to the sun: the KoΩa-Ωåstra (Treatise on the Treasury), giving rise to the Abhi dharma in the world. Relying on it, he has composed this treatise on what should be known by beings.

3. The guidelines are endless but he has compiled an outline in a series of five: the inanimate [world], the animate [world], the path, fruition, and the unconditioned factors. 4. And so they are clearly shown in detail now, in a lucid and clear explanation. Yes, having understood this [Treatise on the] Elucidation of the Knowable, one may further show it to others. 5. Phrases of this treatise may run counter to what is meaningful, my indolence being excessive, but I do wish for the patient forbearance of the wise and also of the one who requested it. 6. May the good roots that are produced extend on all sides in the realm of space. I wish to realize the unsurpassed fruition together with all beings.

The Treatise on the Elucidation of the Knowable, [written] at the request of the crown prince, Bodhisattva Zhenjin (Jiç-gim), compiled by the bhik≈u 'Phags-pa Matidhvaja ¸r∆bhadra, who takes the dust upon his head of the feet of the Dharma King and Superior Master (lama) Sa-skya Mahåpa√∂ita in the year 1278, 83 on the

third day of the last decade of the middle autumn month (September 12), a day under the constellation of Pu≈ya, at the great glorious Dharma seat of Sa-skya.

Recorded by Miaoyin (Gho≈aka) and Zhishizi (Prajñåsiµha), possessing the scriptural texts, the discipline, and the treatises. 66