longchenpa.guru.ma/mi.pham.rin.po.che/mipham rinpoche...longchenpa.guru

GATEWAY TO KNOWLEDGE

VOL II

mkhas pa'i tshu11a 'jug pa'i sgo zhes bya ba'i bstan beos bzhugs so.

Gateway toKnowledge

Vol. II

RANGJUNG YESHE BOOKS

PadmasambhavaAdvicefrom the Lotus-Born

Dakini Teachings

Padmasambhava and Jamgon KongtriilLight ofWisdom, Vol I +Light ofWisdom, VolII

Yeshe TsogyalThe Lotus-Born (Sbambbala Publ.)

GampopaThe Precious Garland ofthe Sublime Path

T se1e Natsok RangdrolThe Heart ofthe Matter +Mirror ofMindfulness

Empowerment +Lamp ofMahamudra

Chokgyur LingpaOceanofAmrita, Ngakso Drubcben

Mipham RinpocheGateway to Knowledge, VolI + VolII

Tulku Urgyen RinpocheAs It Is, VolI + VolII

Rainbow PaintingRepeating the Words ofthe Buddha

Ten LamasIn Memory ofKyabje Tulku Urgyen Rinpoche

Khenchen Thrangu RinpocheSongs ofNaropa +King ofSamadhi

Buddha Nature

Chokyi Nyima RinpocheIndisputable Truth

The Union ofMahamudra & DzogchenBardo Guidebook+ Song ofKarmapa

Tulku ThondupEnlightened Living

Orgyen Tobgyal RinpocheLift & Teachings ofChokgyur Lingpa

Tsoknyi RinpocheCarefreeDignity

Gateway toKnowledge

The treatise entitledThe Gate for Entering the Way

of a Pandita

by

.iamgon Mipham Rinpoche

VOL. II

Underthe Direction ofCHOKYI NYIMA RrNPOCHE

Translatedfrom the Tibetan byERIK PEMA KUNSANG

RANGJUNG YESHE PUBLICATIONS

Hong Kong, Boudbanatb & Esby2000

RANGJUNG YESHE PuBLICATIONS

BELMONT COURT 6A, 10 KOTEWALL

HONG KONG

[email protected]

ADDRESS LETTERS TO:

RANGJUNG YESHE PuBLICATIONS

P.O. Box 1200,

KATHMANDU, NEPAL

COPYRIGHT © 2000 ERIK HEIN SCHMIDT

13579 8 64 2

FIRST EDITION 1984

FIRST PUBLISHED EDITION 2000

ALL RIGHTS RESERVED. No PART OF THIS BOOK MAY BE REPRODUCED

WITHOUT WRITTEN PERMISSION FROM THE PUBLISHER

SPECIAL DISCOUNT IS GIVEN FOR CLASSROOM USE.

WRITE TO THE ABOVE ADDRESS.

PRINTED IN THE UNITED STATES OF AMERICA

ON RECYCLED ACID-FREE PAPER

PuBLICATION DATA:

JAMGON MIPHAM RINPOCHE (MI PHAM 'JAM DBYANGSRNAM RGYAL

RGYA MTSHO 1846-1912). TRANSLATED FROM THE TIBETAN BYERIK PEMA

KUNSANG (ERIK HEIN SCHMIDT). EDITED BY SHENPEN LHAMO.

1ST EDITION.

TITLE: GATEWAY TO KNOWLEDGE, THE TREATISE ENTITLED THE GATE

FOR ENTERING THE WAY OF A PANDITA.

TIBETAN TITLE: MKHAS PA'I TSHUL LA 'JUG PA'I SGO ZHES BYABA'I BSTAN

BCOS BZHUGS SO.

ISBN 962-7341-42-8 (PBK.)

1. GATEWAY TO KNOWLEDGE; VOL. II. 2. EASTERN PHILOSOPHY

BUDDHISM. 3. ABHIDHARMA - TIBET. I. TITLE.

THE TIBETAN IS TYPESET IN SAMBHOTA FONT

CREATED BYUGYEN SHENPEN AND GERRY WIENER.

Table of Contents

Acknowledgments

vu

8. The Truth of Suffering91

9. The Truth of Origin - Karma103

10. The Truth of Origin - Disturbing Emotions121

II. The Truth of Cessation140

12. The Truth ofPath - The Five Paths143

IJ. The Truth ofPath - Additional Points159

14.The Two Truths174

Notes

IJ6

Contents oftheformer andfollowing volumes:

Vol. IPrologue.

1. The Aggregates.2. The Elements.

3. The Sense-sources.

4. Interdependence.

5. The Correct and the Incorrect.

6. The Faculties.

7. Time.

Vol. II8. The Truth of Suffering

9. The Truth of Origin Karma

ro, The Truth of Origin

Disturbing Emotions

II. The Truth of Cessation

I2. The Truth of Path - The

Five Paths

I3. The Truth of Path

Additional Points

I4. The Two Truths

Vol. IIIIS. The Mundane Vehicles.

I6. Hinayana.

I7. The Superiority of Mahayana.

I8. The Mahayana Path.

VI

I9. Buddha-nature.

20. The Journey of Mahayana.21. Buddhahood.

22. The Conditioned and the

Unconditioned.

Vol. IVThe Four Seals of the Dharma:

23.All Conditioned Things are

Impermanent.

24. Everything Defiling is Suffering.

25. Nirvana is Peace.

26. All Phenomena are Empty and

Devoid of Self-entity.

The Four Right Discriminations:

27. Right Discrimination ofMeaning and Dharma.

28. Right Discrimination of Defini

tive words.

Right Discrimination of Ready

Speech:

29. The Four Reasonings.

30. The Four Reliances.

Epilogue

Index of subjects, English-Tibetan

Glossary, Tibetan-English

AcknowledgmentsTeachers consulted for transmission and clarifications:

Khenchen Thrangu RinpocheChokyi Nyima RinpocheKhenpo Tsultrim Gyatso RinpocheDzogchen Ponlop RinpocheKhenpo NgedonKhenpo Chokyi GochaKhenpo Konchok MonlarnKhenpo Chodrak TenpelKhenpo Perna GyaltsenAcharya Yeshe T rinley

Assistant translators: S. Lhamo, Thomas Doctor, and Adam Pearcey.Secondary translators and editors: Ian Saude, Kerry Moran, ChristianBryat, Judith Amtzis, Mikaela Haas, Joanne Larson and Barbara Hirsch.Special thanks to Khenpo Tsewang and Konchog Norbu for additionalcorrections.

The present translation is due to Chokyi Nyima Rinpoche's constantguidance, encouragement and prodding; to the compassion and wisdom ofthe teachers mentioned above; to the generous sponsorship of GeorgeMacDonald; and to the kindness of all my Dharma friends who helped atvarious stages of this project. Special thanks to Phinjo Sherpa for typingthe Tibetan text and to Khenpo Perna Gyaltsen for proof-reading it.

Since this edition is meant for classroom use, the original Tibetantext is included. The words within square brackets are primarily fromLekshey Nangwey Our, the cbendrel (filling-in) commentary written downby Mipham Rinpoche's student, Khenpo Nuden, The numbering of'chapter-and-verse' and pages are a continuation of Volume 1.

Lasdy, we would like to express our gratitude to Kyabje DilgoKhyentse Rinpoche who, in the early days after leaving Tibet, personallysponsored the woodblocks that were the source of our Tibetan manuscript.

VII

mkhas pa'i tshulla 'jug pa'i sgo zhes bya ba'i bstan beos bzhugs so.

Gateway toKnowledge

Vol. II

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8The Truth of Suffering

[8,1] In order to become learned in what is true, four truths are taughtin terms of what is to be adopted and what is to be abandoned:the truth of suffering, the truth of origin, the truth of cessation,and the truth ofpath.

[8,2] The basis for the 'truth of suffering' is everything that is a product ofdefiling states: the impure world and its inhabitants that areproduced by the power of karmic actions and disturbing emotions.

[8,3] First, regarding the 'vessel', the places where beings take rebirth:

[8,4] The universal base, the mandalas of wind, water and earth; thefour continents and the eight subcontinents, the ring of ironmountains along with the salty ocean; Mount Sumeru, the sevenmountains and the seven lakes; the abodes of the six kinds of desire gods and those of the four dhyanas that are formed withinspace - all of this, including the universal base, the dwellingplaces and so forth, is called the 'vessel-like world' because it isthe container within which sentient beings live.

[8,5] Furthermore, the abodes of hungry ghosts and hell beings areformed in the center of the earth, below the ground.

[8,6] 'Animals living in the depths' inhabit the great oceans, while'scattered animals' live mostly on the earth, in water, in trees, andin the realms of the gods, humans and nagas [respectively].

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CHAPTER 8 - TRUTH OF SUFFERING

[8,7] Beings in the Temporary Hells and 'hungry ghosts living in theair' do not inhabit fixed abodes, but live either below the earth, inthe human realm, or elsewhere.

[8,8] Demigods inhabit the interior cavities of Mount Sumeru downto the golden base. Most nagas live in the oceans, such as withinthe Sea of Enjoyment.

[8,9] The [beings] living below the earth are called 'subterranean'.

[8,10] Human beings dwell on the four continents and the eight subcontinents.

[8,n] Among the six desire gods, the gods in the Abode of the Thirtythree live at the top of Mount Sumeru. The gods in the Abode ofthe Four Great Kings reside on the fourth terrace of MountSumeru, on the crests of the seven mountain ranges, on the 'windbase of the gola' and so forth.

[8,12] All these [beings] are called 'terrestrial'.

[8,13] In the sky above the Abode of the Thirty-three, are four abodes,such as Conflict-Free, one above the other.

[8,14] Above these, are the seventeen abodes of the form realms thatascend in tiers beginning with the Abode of Brahma up to theUnsurpassed.

[8,15] The formless realms have no separate location, yet all of theseare called 'celestial worlds'.

[8,16] Those who take birth, the 'inner contents of sentient beings', areconcentrated within the three realms.

[8,17] The desire realms consist of 36 abodes from the Incessant Hellup to Mastery Over Others' Creations: the six abodes of desiregods, the 12 abodes of human beings, the abodes of animals and ofhungry ghosts, and the 16 hells. When demigods are classifiedseparately, there are 37.

[8,18] Some powerful nagas are also included within the gods, butgenerally they are deftned as animals.

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[8,19] Limitless subdivisions exist among the different kinds ofbeings.

[8,20] Of hells, there are eight hot hells: the Hell of Revival, the BlackLine Hell, the Hell of Crushing, the Hell of Weeping, the Hellof Loud Wailing, the Hell of Heat, the Hell of Intense Heat, andthe Incessant Hell.

[8,21] There are eight cold hells: the Hell ofWhimpering, the Hell ofHowling, the Hell of Chattering Teeth, the Hell of Blisters, theHell of Oozing Blisters, the Hell of Splitting like a Red Lotus,the Hell of Splitting Like a Big Red Lotus, and the Hell of Splitting like a Blue Lotus.

[8,22] In the four cardinal directions of the hot hells, are the four timesfour adjoining hells. These sixteen, as a unit, comprise the Neighboring Hells. The Temporary Hells are [counted as one] in asimilar fashion.

[8,23] Hungry ghosts and animals are also combined classes ofbeings.

[8,24] The human beings occupy the four continents ofMajestic Body,Jambu Continent, Bountiful Cow, and Unpleasant Sound. Eachof these [continents are flanked by] two companion subcontinents, such as Body and Majestic Body, thus making eight in all.

[8,25] The demigods live from the water-line of Mount Sumeru'sinterior cavities down to its golden base. Listing them from uppermost to nether, they reside in the Abodes of the Four Kingscalled Rahu, White Garland, Necklace and Splendid Fabric.

[8,26] The six classes of desire gods abide in the abodes of the FourGreat Kings, the Thirty-three, Conflict-Free, Tushita, EnjoyingCreations, and Mastery Over Others' Creations.

Maitreya resides in Tushita and the wicked Mara dwells inMastery Over Others' Creations.

[8,27] Concerning the abodes of the Four Great Kings, the four greatkings, along with their retinues, reside upon the fourth terrace ofMount Sumeru. Upon the lower terraces live, listed from above to

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below, the gods of the Ever-Ecstatic, Garland-Bearers, andVessel-Bearers. The crests of the seven mountain ranges, the sun,the moon, and all the stars also belong to the abodes of the FourGreat Kings.

[8,28] As for the form realms, in the space above [Mastery Over]Others' Creations is the Abode of Brahma, lowest of the threeabodes of the First Dhyana. Above that, are the gods of Brahrna'sPriests and, above that, is the Abode ofMaha Brahma.

[8,29] In the same way, the following [realms] exist in tiers, one abovethe other, counted from below:

The three abodes of the Second Dhyana: Lesser Light,Measureless Light, and Radiant Light.

[8,30] The three abodes of the Third Dhyana: Lesser Virtue, Measureless Virtue, and Bounteous Virtue.

[8,31] In the Fourth Dhyana, there are eight: the three abodes ofCloudless Light, Merit-Born, and Great Fruit as well as the FivePure Domains, so called because they are exclusively the dwellingplaces of noble beings. These five are: Not as Great, WithoutDistress, Great Vision, Sublime Light, and above them all Akanishtha, the Unsurpassed.

[8,32] The four formless realms are the four perception-spheres ofInfinite Space, Infinite Consciousness, Nothing Whatsoever, andNeither Presence Nor Absence [of Perception].

[8,33] The perception-sphere of Neither Presence Nor Absence [ofPerception] is also called the Summit of Existence.

[8,34] The particular details regarding life-spans, physical bodies, andenjoyments of those in the different abodes, as well as the natureof their experiences of pleasure, pain and so forth, can be found inother sources.

[8,35] The four continents, Mount Sumeru, the [abodes of the] sixdesire gods, along with the Abode of Brahma, are called a Four

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Continent World System. One thousand of these are called aFirst Order Thousandfold World System. One thousand suchworld systems are calle'd an Intermediate Thousandfold WorldSystem.

[8,36] One thousand of these world systems are called a Great Billionfold World System that contains one billion Four ContinentWorlds, and it is the domain of influence of a single supremenirmanakaya.

[8,37] While this explanation was made in terms of our present SahaWorld, everywhere throughout the expanse of space inconceivablenumbers of other worlds have been created due to the power ofthe karmic perceptions of sentient beings and the wisdom of thebuddhas. Some are being formed, some are remaining, some aredisintegrating. Some are pure, some impure. Similarly, they possess an inconceivable assortment of diverse sizes, shapes, andlandscapes. Such is the domain ofexperience of the.buddhas.

[8,38] All the impure realms are subsumed under the truth ofsuffering,except the worlds and inhabitants of the pure realms since they donot belong to the causation of defiling states.

[8,39] In accordance with the above-mentioned worlds and inhabitants,there are four alternative modes through which living beings initially take rebirth: instantaneously-born, heat-and-moisture-born,womb-born, and egg-born. Of these four, the first is superior [tothe second] and so forth.

[8,40] By taking birth instantaneously, the six sense-sources aresimultaneously completed from the very beginning and, in theend, they cease simultaneously without [leaving behind] a corpse.In the other three types of rebirth, one takes birth and dies gradually [leaving behind] a corpse.

[8,41] Both humans and animals can be born through any of the fourmodes of birth.

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[8.42J Hell beings, gods, and [beings in] the intermediate existencetake rebirth instantaneously. Hungry ghosts, for the most part,are instantaneously born, but some also take birth from a womb.

[8.43J There are four occasions: birth existence; preceding existence,which is what follows [birth and lasts] until the arrival of death;death existence; and intermediate existence.

[8,44] What does 'intermediate existence' mean? For all sentientbeings, except those who have been reborn in the formless realms,it is the period after dying which lasts, regardless of where onewill be reborn, from the ceasing of the previous existence until theactual rebirth in the next life.

In this state, the sentient being possesses a mentally createdbody endowed with all the sense faculties. He is unhindered byobjects, such as mountains and rocks, and experiences magicalkarmic displays. Such beings belong to the class of 'scent-eaters'.

The shape of such a being's body possesses the likeness of hisprevious life, though it is also said to take on the guise of thecoming rebirth. Moreover, it is taught [in the scriptures] that, dueto the power of former habitual tendencies, at first the bodyseems to resemble one's previous body. Later on, this [form]grows unclear and appears in the shape of the [body of the] nextlife.

The life span is said to be, at the longest, 49 days. Each week,birth follows death like [the swing of] the armature on a scale.

[8.45] The scriptures of the shravakas mention that, once theintermediate existence has taken place, there is no turning backfrom where one will take rebirth. The Mahayana scriptures statethat that [particular] rebirth can be averted when the right conditions are present.

[8.46] It is said that the color [of the body experienced in theintermediate state] resembles black cloth or pitch-black darknessif one is to take birth in the lower realms, and resembles white

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[8,47] It is also said that, without any forewarning, various karmicexperiences occur during this state and that karma can be created[during the intermediate state].

[8,48] Who can see these [beings in the intermediate state]? Beingswho will take birth within a similar class can see one another.They can, in addition, be seen with the divine eye resulting frommeditation that is free from the eleven defects, such as lethargy,sleep, excitement, doubt, mental pain, and so forth.

[8,49] Having taken birth, sentient beings remain in their respectiverealms by means of four types of sustenance: the sustenance ofmaterial ingestion, the sustenance of contact, the sustenance ofwill, and the sustenance ofconsciousness.

[8,50] The sustenance of material ingestion has the nature of smell,taste, and texture. It is ingested by the nose, tongue, or body andthus develops the body.

[8,51] The element [dhatu] of mind is developed by three factors: themental state contact consisting of three components, the mentalstate will, and the main consciousness.'

[8,52] Alternatively, these four kinds [of sustenance] are taught in thisway: the sustenance of material ingestion in this life develops thebody, the based; the sustenance of contact develops the [main]mind and the mental states, the basis; the sustenance of will impels one towards the following life; and the sustenance of consciousness actualizes that next life.

[8,53] These types of sustenance, it is taught, sustain the lives of thesentient beings who have already appeared. They also sustain andhelp the beings in the intermediate existence who are searchingfor an existence.

[8,54] The sustenance of material ingestion is present only in the desirerealms. The other three are present in all the realms.

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[8,55] Wherever one is born, birth ends in death, meeting ends inseparation, prosperity ends in decline, and rise ends in fall. Sincenothing transcends these four results, one should develop weariness for samsara.

[8,56] The acts of cutting the root of virtue [through holding a wrongview], of reconnecting, of being free from attachment to the[three] realms and [nine] levels, of falling back from those states,of dying and transmigrating, and of taking birth - are all performed solely by the mind consciousness. Dying, transmigrating,and taking rebirth occur while in a state of indifferent sensation.'

[8,57] It is impossible to die while this mind consciousness is abidingone-pointedly or while abiding in the cognitionless states. Onecan die only after having emerged from these states.

[8,58] Cognitionless states are, for instance, the perceptionless [gods],the serenity of cessation, and the perceptionless serenity.

[8,59] Sentient beings can be included within the following six classes:the three lower states of hell beings, hungry ghosts, and animalsadded together with the three higher states of human beings,demigods, and gods.

[8,60] The higher demigods are included within gods and the lowerdemigods within animals. Thus, gods, humans and the [beings ofthe] three lower states are called 'the five paths of being'.

[8,61] Noble beings are defined as the 'aggregates determined toperfection'. Those who have cut the roots of virtue or committedthe five deeds with immediate retribution are defined as the'aggregates determined to evil'. Other than these, all beings aredefined as 'undetermined aggregates'. Thus, sentient beings canbe grouped under the three types of aggregates.

[8,62] In this way, many classifications exist which can be known fromother sources.

[8,63] Now, follows an explanation of some categories of the attributesof the worlds of sentient beings.

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[8,64] The special support, [which makes one] a suitable vessel for thesacred teachings, is the possession of all eighteen freedoms andriches.

[8,65] To dwell within the three lower realms or among the perceptionless gods are the 'four nonhuman unfree states'. To belong toa primitive border tribe, to hold wrong views, to dwell in a realmwhere a buddha has not appeared, or to possess defective facultiesor mental capacity, such as being imbecilic, inept or incapable ofcommunicating, are the 'four human unfree states'. To be freefrom these eight are the 'eight freedoms'.

[8,66] The 'five riches from oneself are to be a human being, to possessintact faculties, to have been born in a central land where theteachings flourish, to engage in unmistaken activities, and topossess faith.

[8,6J] The 'five riches from others' are that a buddha appeared in theworld, that he taught the Dharma, that the doctrine remains, thatthere are people who follow it and that there are Dharma teachers. Possessing these, the eighteen [conditions for a precioushuman body] are complete.

[8,68] Three veils hinder the arising of the noble path [within one'sstream-of-being] within this present lifetime:

[8,69] i) The 'veil of karmic ripening' is the path [failing] to arise due tothe influence of one's bodily support as, for instance, when rebornin the three lower realms, as a demigod, [a perceptionless god], oron the continent of Unpleasant Sound.

[8,70] ii) The 'veil of karma' is the inability to perceive the truths because of having committed such things as the five acts with immediate result or having abandoned the Dharma.

[8,7I] iii) The 'veil of disturbing emotions' is the inability to enter thepath because of ongoing and very strong disturbing emotions.

[8,72] There are 'four wheels of favorable conditions' conducive to thearising of the path [of liberation]: i) to dwell among the class of

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beings of [either] gods or humans, realms that are conducive tothe arising of the noble path; ii) to follow a spiritual guide and holypersonage [who is teaching the path]; iii) for one's mind to fullyaspire towards the Dharma; iv) to possess the causes [for the arising of the path in one's stream-of-being] through having createdmerit in former lifetimes.

[8,73] There are 'four exquisite things' pursued by people: i) the teachings for accomplishing the 'truly high' and the 'definite goodness';ii) the pursuit of a dwelling place, companions, recognition, wealthand so forth; ii) temporary enjoyments and pleasures, the fruit ofthese [pursuits]; iv) the ultimate attainment of liberation. Thus,there are four: teachings, pursuits, pleasures and liberation.

[8,74] The 'seven virtues of a high rebirth' are: long life, good health, abeautiful physical form, good fortune, high station, abundantwealth, and great intelligence.

[8,7S] 'High station' means to be noble and of virtuous character.'Good fortune' means to be respected by everyone, to be influential, to accomplish one's pursuits and so forth. All other virtuescan be condensed into these [two].

[8,76] Although all these [virtues] do, indeed, arise from virtuous actions, long life-span chiefly results from protecting the lives ofothers and turning away from the intention to hurt any livingbeing.

Good health results from being helpful to others by, for exampleadministering medicine to and nursing the sick, and by giving upbeating others or the like.

A beautiful form results from being patient and giving upaggressIOn.

Good fortune results from abandoning envy. High station resultsfrom paying respect to holy persons and giving up conceit.

Abundant wealth results from abandoning stealing and frombeing generous.

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It is said that one gains intelligence due to inquiring into what isto be adopted or abandoned and by making a gift of the scripturesof Dharma. .

[8,n] The 'eight worldly concerns' are to desire and pursue four things:gain, pleasure, fame and praise, and to avoid their four opposites.

Swayed by these, worldly people give rise to various undertakings, quarrels and so forth. Thus, they are the attributes of common worldly people.

[8,78] The five degenerations of the age of strife are:

i) 'degeneration of life-span' is the decline in life-force, the shortening of the length of life;

ii) 'degeneration of era' is the decline in enjoyments, that grain isless savory and nutritious, fails to ripen and so forth;

iii) 'degeneration of disturbing emotion' is the decline in thevirtues of householders;

io} 'degeneration of views' [into eternalism and nihilism] is thedecline in the virtues of the ordained [sangha];

o) 'degeneration of sentient beings' is the decline in the physicalbody, for example, the degeneration leading to a decline in physical form, intellect, good health and so forth.

[8,79] The 'four principles that enrich the world' are: i) the correct viewof understanding the existence of cause and effect; i) the path ofthe ten virtues; iii) the fields of science; and io} the sacred teachings.

[8,80] Here I will not elaborate further than this on these [topics].

[8,81] Moreover, having been pointed out that the whole impure worldand its inhabitants are the basis for the truth of suffering, you maywonder, 'Why are they called painful?" Because they are linkedwith the three types of suffering and function as their support.

[8,82] How is that? All the superficial pleasures of samsara, in the end,become the 'suffering of change'. Heat and cold, hunger andthirst, sickness and so forth are, by nature, painful - the 'suffer-

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ing of suffering'. Since all the defiling aggregates are the causesthat perpetuate [samsaric] existence, [they constitute] the 'allpervasive suffering of formation'. Thus, one is fettered by thethree sufferings.

[8,83] For these reasons, noble beings experience everything defiling astruly being suffering.

[8,84] Moreover, there are eight kinds of suffering: to take birth, togrow old, to fall sick, to die, to be separated from the cherished,to encounter the undesirable, to fail to obtain the desirablethough striving for it. In short, the five defiling aggregates arepainful because they are negative tendencies.

[8,85] When added together with the former three, there are elevencategories [of suffering]; however, these eight can be subsumedwithin the [above-mentioned] three.

[8,86] Furthermore, in terms of the individual realms: hell beings sufferheat and cold; hungry ghosts suffer hunger and thirst; animalssuffer stupidity and dullness, devouring one another, and thescattered animals suffer bondage and slaughter; demigods sufferstrife; human beings suffer birth, old age, sickness, death, andcraving; and gods suffer transmigration and downfall.

[8,87] Thus, categories of suffering exist in inconceivable numbers.

[8,88] Since all these defiling phenomena each moment are impermanent, painful, empty, and devoid of self-entity, they are substanceless, unreliable, and are, therefore, taught as the 'truth ofsuffering'.

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9The Truth of Origin

Karma

[9,1] These defiling samsaric aggregates, the causes that induce one totake rebirth within samsara, do not originate without a cause nordo they originate from some other uncaused entity, such as Self,Time, or an Almighty. They arise from the causes of karmicactions and disturbing emotions which are, therefore, defined asthe 'truth of origin'.

[9,2] How do they originate? All beings are born from karmic causes.The abodes are created by the 'shared karma of appearances',while the individual bodies, pleasure, and pain are created by the'unshared karma of experiences'.

[9,3] What are the categories regarding these karmic actions? Thereare three types: i) virtuous actions that produce the physical formand happiness and are the basis of the higher realms; ii) unvirtuousactions that create the physical form and suffering and are thebasis of the lower realms; and iii) undetermined actions that createneither of these two.

[9,4] There is also a twofold division: 'mentally intending action' since actions are intended by the mind and engaged in by bodyand speech - and, based on that, bodily and verbal [intended]actions created thereby.

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THE TRUTH OF ORIGIN - KARMA

[9,5] In terms of basis, there are three - karmic actions of body, ofspeech and of mind. ~hen virtuous, these three are called gooddeeds or purifying actions. When unvirtuous, they are calledwrongdoing or tarnishing actions.

[9,6] All virtues and nonvirtues that produce samsaric effects are'defiling actions'. Under the truth of the path, actions that produce nirvana as effect are 'undefiling actions' because they are theremedy that brings an end to defiling actions.

[9,7] In terms of the effect produced, there are three: i) 'actions thatproduce pleasant experiences' are virtues which create the causethat ripens into pleasurable experiences [within the realms] up toand including the third dhyana; ii) 'actions that produce neitherpleasant nor painful experiences' are actions that produce experiences within the upper realms, above the third dhyana; and iii)

'actions that produce painful experiences' are unvirtuous actionswhich create unpleasant experiences within the desire realms.

[9,8] Another set of three: i) 'meritorious actions' are the virtues thatcreate pleasant experiences within the desire realms; ii) 'nonmeritorious actions' are the nonvirtues that create painful experienceswithin the desire realms; and iii) 'nontransferring actions' are thevirtues that make one attain the two upper realms. They are socalled since, apart from ripening in their respective abodes, theydo not transfer one to other abodes.

[9,9] There are two other kinds of karmic actions: i) 'perceptible actions' are the perceptible actions of body and speech which maybe virtuous, unvirtuous, or neutral; ii) 'imperceptible actions' comprise vows, negative vows, and limited vows or limited negativevows. In this case, though there is no actual action, there existscontinuously a [subtle] form which stems from the [constituting]causes of embraced elements. These are definitely either virtuousor unvirtuous [karmic actions]. There is no neutral type.

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[9,10] 'VOW' means [to pledge] to engage in virtue for as long as one isalive.

[9,11] 'Negative vow' means [to pledge] to engage in nonvirtue for aslong as one is alive.

[9,12] The 'Limited vow' is obtained [by pledging] to engage in eithervirtue or nonvirtue for a certain chosen duration. For example, bythinking: "For one month, I will pay homage to the Buddhabefore taking my meal," one obtains a virtuous vow for the duration of one month. Or, by deciding, "For one month, I will engage in sexual misconduct," you obtain the unvirtuous [vow].These [limited vows] are obtained based on an object, [harboring]the intention, and taking the pledge.

[9,13] The virtue or nonvirtue of the limited vows is the temporarydoing of virtue or nonvirtue, not necessarily on a constant basis. Itis neither a [positive] vow nor a negative vow, and it is the perceptible action at that particular time.

[9.14] There are three kinds of vows: vows of individual liberation,dhyana vows and undefiling vows.

[9,15] First, there are 'eight types of individual liberation' [vows]: thoseof a fully ordained monk or nun, male or female novice, femalecandidate, male or female layperson, and the one-day vow. Theseare obtained by means of taking the pledges according to theirrespective rituals.

[9,16] Furthermore, there are also the Mahayana vows of the bodhisattvas and [the vows of the] vidyadharas, which are described inthe respective root texts.

[9.17] The 'dhyana vow is obtained through the power of attaining thedhyanas of the upper realms whereby engagement in nonvirtue isnaturally prevented until that [state of] dhyana declines.

[9.18] The 'undefiling vow' is obtained through the power of attainingthe level of a noble being whereby involvement in nonvirtue hasbeen permanently turned away from.

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[9,19] The vows of individual liberation, monk vows and so forth,endure for as long as one lives. They are abandoned at death orwhen the precepts are given back in the presence of someone whocan understand the gesture. Moreover, they are abandoned by interrupting the root of virtue since the basis for the wish to keepthem no longer exists, or by the simultaneous occurrence of twogenders, whereby one is not a suitable physical support for thevows.

[9,ZO] The one-day vow is abandoned, in accordance with what wasinitially pledged, when the night has passed.

[9,Zr] The negative vow is obtained at the first instance he engages inthat action when someone born into a family of evil-doers, suchas butchers, thinks: "I will sustain myself through this activity foras long as I live!" and does not possess the attitude of a [positive]vow.

[9.ZZ] In other cases, even without being born into such a family, [anegative vow] is obtained by taking a pledge such as: ''I will gohunting!" It is abandoned as soon as one takes a [positive] vow,which is a remedy to that negative vow, and also at death. It isalso taught that the negative vow is abandoned through the occurrence of two genders.

[9,Z3] Since the virtue or nonvirtue is tremendous based on the perpetual magnification of [positive] vows and negative vows, regardlessofwhether or not their action is engaged in, one should persist inabandoning negative vows and abiding by [positive] vows.

[9,Z4] Limited vows are abandoned when the force of one's intention isinterrupted, when withdrawing one's pledge, when the engagedaction is interrupted, when the object, such as a temple or an animal trap, ceases to exist, or when one passes away. Virtuous [limited] vows are abandoned when cutting the root ofvirtue.

[9,Z5] Any human being can obtain limited vows and the two kinds ofvows, except a neuter possessing neither male nor female organs,

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[9.26] The gods in the desire [realms] can possess the limited vows.Human beings can possess the three vows of individual liberation,the dhyana vow and the undefiling vow. The gods in the desireand form [realms] can give rise to the vow born from dhyana and,excluding the gods in the perceptionless state, can also possess theundefiling vow.

[9,27] Noble beings in the formless realms have no physical elementswithin their respective states and, therefore, possess no visiblevows. However, it is claimed that those born in the formlessrealms still possess [these vows], since there is no reason whytheir former undefiling vows - which occurred in their [previous] realm - should be considered abandoned.

[9.28] The [gods] in the Abode of Maha Brahma harbor the mistakenview of thinking: "Everything is created by me!" Thus, the Vaibhashikas hold that these gods do not obtain the undefiling vowsince noble ones do not take birth there. According to the Mahayana, it is held that bodhisattvas do accept rebirth in that realm.

[9.29] The dhyana vow is abandoned when one loses the state of serenity. By shifting states, one obtains [the vow] included within thatrespective state and merely abandons [the vow] included withinthe former state.

[9.30] The undefiling [vow] cannot be permanently lost, though it canbe momentarily damaged by a decline from the attainment of theresult of the Lesser Vehicle. Yet, like a strong athlete [recoveringfrom] stumbling, it will be swiftly restored again. The degeneration is merely a temporary decline from the result of the lowerpath.

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[9.32] A mental vow is a continuous intention, together with its seed,which forces one to also obtain the vows of body and speech. Thedhyana vow and the undefiling vow exclusively pertain to mind.

[9,33] Mindfulness and alertness, which occur in association with themental faculty and the consciousnesses of the sense faculties, aregiven the designation 'mental vow' and 'faculty vow' [respectively].

[9,34] The motivations that motivate all actions are two: i) the 'causalmotivation' is the initial intent; and ii) based on that, those actionsengaged in with the aid of the six collections of consciousness, isthe 'motivation at the time of the engagement'.

[9>35] The time-frame and manner in which these actions are experienced:

i) 'Karma experienced within this life' is a powerful action committed in this lifetime, which ripens within this very life. [Suchactions are], for example, to help or harm someone immediatelyupon their emergence from the samadhi of loving kindness, thesamadhi free from disturbing emotions, the serenity of cessationor from the attainment of the four results; to commit certainpowerful actions, with a significant frame of mind, towards aformidable object, such as serving the Buddha or the Sangha.

ii) 'Karma experienced after taking rebirth' is that which is certain to ripen exclusively in the next life, such as the [five actionswith] immediate result.

iii) 'Karma experienced in subsequent lives' is that which will beexperienced in future lifetimes, other than the next.

iv) 'Karma not certain to be experienced' is that which, althoughaccumulated, is not certain to yield a ripening if its respectiveremedy has routed it.

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[9,36] Moreover, a 'committed and accumulated action' is described ashaving six properties complete: it is deliberately engaged in withan eager motivation; the action's main part has been brought tocompletion; afterwards, it is rejoiced in without feelings of regret;no remedy has been applied to overcome it; and, it has the definite capacity to ripen into fruition.

A 'committed yet not accumulated action' is, although carriedout, not certain to ripen exactly into its result when the abovementioned six properties are incomplete.

[9037] There are two other types: i) a [virtuous or unvirtuous] 'impellingaction' is an action which causes rebirth in a certain realm; ii) a[virtuous or unvirtuous] 'completing action' is an action whichproduces and brings to completion the specific amount of pleasure and pain to be experienced in that rebirth.

It is possible that a single impelling action throws one into several rebirths, that several throw one into a single [rebirth], or thatone action hurls one into a single rebirth. In this way, here itshould be understood that there are also actions which can beboth [a completing action and an impelling action].

[9038] Three other kinds are: i) actions and results, which are both'virtuous', are actions which cause experience in the form realmsand upper realms; ii) actions and results, which are both 'unvirtuous', cause pain to be experienced in the desire realms; iii) 'mixtures' are actions which cause alternating experiences of pleasureand pain in the desire realms.

[9,39] The nature of an action cannot be a mixture of virtue andnonvirtue, yet it is defined this way in terms of its function. Theundefiling actions, which bring these virtuous and unvirtuousactions to extinction, are neither virtuous nor unvirtuous.

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[9,40] The virtue or evil deed will have either greater or lesser impact inaccordance with the object, frame of mind, persistent daily repetition, and so forth.

[9.4r] In this regard, what are the distinctions between the differenttypes ofvirtue and nonvirtue?

i) 'Intrinsic virtues' are the eleven virtuous mental states of faithand so forth.

ii) 'Related virtues' are all the phenomena concurrent with these.

iii) 'Ensuing virtues' are their habitual patterns.

iu} 'Motivated virtues' are actions motivated by these.

v} 'Ultimate virtues' are suchness and nirvana.

[9,42] The way in which these virtues are achieved:

i) 'Birth-obtained virtues' are the acquirement of spontaneouslyperformed virtues in this lifetime due to the causes of former habituation.

ii) 'Applied virtues' are obtained through following holy personsand through learning, reflection, and meditation.

iii) 'Virtues done in a presence' are [for instance] to make offerings in the presence of a representation of the Three Jewels.

io} 'Benefiting virtues' are [for instance] to benefit sentient beingsthrough the four means of attraction.

u) 'Fully embraced virtues' produce the higher realms, enlightenment, and emancipation by means of meritorious actions.

vi) 'Remedial virtues' are to exert oneself in the path of totalremorse for, keeping distance from, relinquishing, and being freefrom the veils of disturbing emotions and dualistic knowing.

vii) 'Thoroughly pacifying virtues' are those of abandoning thedisturbing emotions, of the serenity of cessation, of nirvana withremainder, of remainderless nirvana, and of nondwelling nirvana.

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viii) 'Virtues resembling their cause' will accomplish the qualitiesof the supramundane higher perceptions and so forth, by meansof the attainment of the nirvana of total peace.

[9.43] Similarly, the nonvirtues are:

i) In the desire realms, the belief in the transitory [collection], thebelief that [upholds] extremes and the ignorance co-existing withthese two is 'obscuring and indeterminate'. All other rootdisturbing emotions and subsidiary disturbing emotions, apartfrom the three above, motivate negative deeds and are, therefore,'intrinsic nonvirtues'.

ii) 'Related nonvirtues' are all those concurrent with them.

iii) 'Ensuing nonvirtues' are their habitual patterns.

io} 'Motivated nonvirtues' are actions of body and speech motivated by them.

o} 'Ultimate nonvirtue' is samsara.

[9,44] i) 'Birth-obtained nonvirtues' are nonvirtues present in this lifetime through being habituated to nonvirtue in the past.

ii) 'Applied nonvirtues' are exertion in actions which, in thislifetime, deter one from virtue.

iii) 'Nonvirtues done in a presence' are, based on hostility or anunwholesome view, to take a god as support, rendering evil worship and offerings.

iv) 'Abusive nonvirtues' are that which brings harm to sentientbeings.

o} 'Fully embraced nonvirtues' are negative deeds of the threedoors which bring undesirable results.

vi) 'Discordant nonvirtues' are all engagement in wrongdoing, theantithesis of or factors discordant to virtue.

vii) 'Obstructive nonvirtues' are all phenomena that create hindrance to virtue.

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[9.45] All disturbing emotions present in the two upper realms are'obscuring and indeterminate'. However, since one's stream-ofbeing is embraced by samadhi, these disturbing emotions are unable to yield unpleasant ripenings and are, therefore, not nonvirtues. Nevertheless, since they are disharmonious factors whichveil the undefiling [liberation], they are still obscuring. It is impossible for a disturbing emotion not to be obscuring.

[9.46] Understand the concise meaning of the virtues and nonvirtues,which are explained above, from this statement by Lord NagarJuna:

That which isproduced by desire, angerand delusion is nonvirtue.

That which isproduced bynonattacbment, nonaggression andnondelusion is virtue.

[9.47] All actions naturally engaged in by a mind which is neither[concurrent with] the three poisons nor their three opposites, arecalled 'indeterminate'.

[9,48] How are they neutral?

i) 'Intrinsic indeterminates' are the eight elements and sensesources with form and the [mental] cognitions concurrent withthem, the life faculty, the 'similar class', and the groups of names,words, and syllables.

ii) 'Related indeterminates' are all qualities of the cognitions andmental states embraced by names, words and letters which aremotivated by a mind that is neither disturbed [unvirtuous] nor lucid [virtuous].

iii) 'Ensuing [indeterminates]' are the habitual patterns expressedthereby.

iv) 'Motivated indeterminates' are the actions of body and speechmotivated thereby.

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o) 'Ultimate indeterminates' are space and cessation not due todiscrimination.

[9,49] i) 'Birth-obtained indeterminates' are all the ripenings of defilingvirtues and nonvirtues.

ii) 'Applied indeterminates' are the arts and crafts and behaviors,which are produced by neither disturbed nor virtuous frames ofmind.

iii) 'Indeterminates done in a presence' are constructions ofshrines for any mundane deity, out of neither a harmful norwrong view, and the ordinary actions performed for people therethat create neither merit nor demerit.

iv) 'Beneficial indeterminates' are [for instance] acts of charitymade to such persons as one's servants, children or wife, withoutfeeling disturbed or lucid.

o) 'Enjoyed indeterminates' are the experience of enjoyments by aframe of mind which is neither analytical nor disturbed.

vi) 'Fully embraced indeterminates' are, for instance, havinggrown accustomed to arts and crafts, one will quickly reach perfection based on that inclination in the subsequent life.

vii) 'Remedial indeterminates' are, for instance, applying medicines [for diseases], which have not been diagnosed.

viii) 'Fully pacified indeterminates' are all the disturbing emotionsexperienced in the form realms and formless realms, which willnot yield results since they are embraced by shamatha.

ix} 'Indeterminates resembling their cause' are co-produced with amind that creates apparitions.

[9,5°] In summary, four kinds of indeterminates are present in thedesire realms: that which is produced from ripening, behavior,arts and crafts, and a mind that creates apparitions. In the formrealms, three of these are present, excluding arts and crafts.

[9,51] About indeterminates, there are also these types:

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i) Indeterminate as to a final reply to a question.

ii) Indeterminate as to,a sensation being pleasant or unpleasant.

iii) Indeterminate as to a certain action engaged in or disengagedfrom, and so forth.

[9,52] In this context, one should understand 'indeterminates' as thatwhich is not resolved as either virtuous or unvirtuous.

[9.53] Here are the specific classifications of virtuous and unvirtuousactions:

[9>54] The three 'things that create merit' result from generosity, discipline and meditation.

[9>55] There are also the three kinds: i) 'aid to merit' is to carry outvirtuous actions for the sake of the pleasure of the higher realms;ii) 'aid to liberation' is to carry out virtuous actions for the sake ofnirvana; and iii) 'aid to ascertainment' is the virtue of the path ofjoining because it is the cause of ascertaining the path of seeing.'Aid to liberation' is of two kinds from the standpoint of accomplishment: focusing on nirvana of the Greater or the LesserVehicles.

[9,56] Moreover, understand from the sutras that there are numerousother classifications, such as: i) 'crooked actions' which are actionsof the three doors produced through deceitfulness; ii) 'flawed actions' which are the three produced through anger; and iii/depraved actions' which are the three produced through desire.

[9>57] 'Actions certain to ripen' will not go to waste and, therefore,create tremendous impediments such as: i) actions that cause rebirth in the lower realms for the one who is about to attain theacceptance [of nonarising]; ii) actions that cause rebirth in thedesire realms for the one who is about to attain non-return; and iii)

actions that cause rebirth in the upper realms for the one who isabout to attain the arhat state. Once these [states] have beenachieved, there will be no opportunity for undergoing the [results]

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of the [above-mentioned causes]. They will, therefore, begin toripen beforehand.

[9.58] In general, the subdivisions of the categories of actions are innumerable, yet when roughly condensed the main [classifications]are taught to be the ten virtues and nonvirtues. What are they?

[9,59] The ten nonvirtues are:

i) 'Covetousness', a frame of mind resulting from the root ofdesire, is the longing to make another's possessions one's own.

ii) 'Ill-will', which has the root of anger, is to want one's opponent to suffer.

iii) Wrong view', which results from delusion, is to hold the viewconcurrent with [the delusion] that there is no cause and effect ofactions.

These three are mental actions and are the pathway for the otherseven actions. The three physical [unvirtuous] actions are:

iv)To intentionally take the life of another person.

v) To take another's possessions without them being given.

vi) To lust for and engage in sexual misconduct with someonewho is not to be enjoyed, such as someone else's spouse.

The four verbal [unvirtuous] actions are:

vii) [Lying] is to utter a falsehood, knowing it to be untrue.

viii) Divisive speech is to utter words which separate others whoare in harmony.

ix} Harsh words is to utter evil words that hurt the heart of another.

x} Gossip is to utter words different from the three above, thatare nonetheless motivated by the disturbing emotions.

[9,60] Killing and the other [negative actions] can take place motivatedby any of the three poisons. Killing, ill-will, and harsh words arecompleted through anger. Sexual misconduct, covetousness, and

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taking what is not given are completed through desire. Wrongview is completed through delusion. The three of lying, slanderand gossip can be completed through any of the three [poisons] ofdesire and so forth.

[9,6I] Furthermore, they are completed through fulfilling the [fourfactors of] basis, intent, engagement and completion.

[9,62] Concerning the 'basis', sentient beings are the basis for the three[actions] completed through anger, such as killing and so forth.Enjoyments are the basis for the three completed through desire.The five aggregates, consisting of name-and-form, are the basisfor wrong views. Words are the basis for the four [actions ofspeech], such as lying. In this case, sentient beings are also thebasis as they are the object for uttering [the lie].

[9.63] Engagement in the respective actions towards their objects isundertaken intentionally and finally brought to thorough completion.

[9,64] It is the same whether a certain virtue or nonvirtue is done byoneself or whether one induces another person to carry it out.

[9,65] Of these ten nonvirtues, the first until the eighth may occursimultaneously. However, only one of any of the three mental[nonvirtues] may be manifest. When one kills out of ill-will, twoare occurring together, and so forth.

Based on the presence of either ill-will or covetousness, engaging oneself in sexual misconduct after having instigated others tocarry out the six [remaining nonvirtues], brings to completion all[eight] of these at the same time.

Since the three mental [nonvirtues] cannot occur together, neither nine nor ten [nonvirtues] can occur concurrently.

[9.66] In the case of the virtues, since the virtuous frames of mindalways exist in the absence of covetousness and the absence of illwill, it should be understood that a single [virtue] cannot occurexclusively.

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[9.67] For a hell-being, idle gossip, harsh words and ill-will among theten nonvirtues can be both potentially and manifestly present.Covetousness and wrong view can be only latently present. Still,the other [nonvirtues] are not present. Since the results of karmicactions are evident, there is no manifest wrong view. Since, despite being slain, others do not die. And since pleasant enjoyments are absent, there is no stealing.

[9,68] On [the continent of] Unpleasant Sound, the three mental [nonvirtues] are latently present. Since they sing songs and so forthwith an [emotionally] disturbed frame of mind, idle gossip ismanifest. The other [nonvirtues] are not present.

[9,69] In the other desire realms, the ten nonvirtues are either latent ormanifestly present.

[9,7°] Each of the ten nonvirtues yields four kinds [of result]:

i) The 'fully ripened result' is to fall into the lower realms.

'Results resembling their cause' are [the next two]:

ii) 'Deed resembling its cause' is to desire to re-enact a certain evilaction in following lives due to former habituation.

iii) 'Experience resembling its cause' is to [experience] a short lifebecause of having killed, to be poor because of having taken whatwas not given and so forth.

io) The 'ruling result' is, for instance, that which causes rebirth ina place posing danger to one's life [because of having killed].

[%'1] These results will be experienced in proportion to the extent ofcompleteness of the actions constituting their causes.

[9,72] The 'ten virtues' are the ten [actions] of abandoning the tennonvirtues, such as not taking lives and so forth. They are thecauses for the higher realms and for perfect emancipation. Itshould be understood that their four respective results occur inthe form of the opposites of [the results of] the ten nonvirtues.They are also called the 'ten virtues of abandoning evil actions'.

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[9,73] The manner in which the effects of abandoning killing, and soforth, become more and more excellent due to the total purification [of the nonvirrues], whereby the actual act is given up downto its most subtle corresponding aspect, should be known in accordance with the teachings in the Sutra on the Application ofMindfulness and elsewhere.

[9,74] The 'ten special virtues' are: to not only refrain from killing butto protect the lives of others; similarly, to be generous; to be honorable while turning others away from sexual misconduct; tospeak truthfully; to reconcile those who have been divided byslander; to utter meaningful words in conformity with theDharma; to delight others with pleasant words; to cultivate a generous attitude; to develop loving kindness; and to train in the correct view. These [virtues] possess special benefits expressed interms of 'practicing the application of virtuous qualities'.

[9,75] When performed, the actions of the 'five deeds with immediateretribution' create the greatest hindrance for the noble path toarise in one's [stream-of-being] within this lifetime. If one wereto die without having destroyed the [evil deed] with a remedy,one would, immediately upon leaving this life, definitely take rebirth in the Incessant Hell without intervention by other rebirths.They are: to kill one's father, to kill one's mother, to kill an arhat,to draw blood with evil intent from the body of a tathagata, andto cause a schism in the circle of the sangha.

[9,76] A 'schism in the circle' means, while the Buddha is alive, tobreak away up to four of his shravaka monks and lead them to another teacher and path. A 'karmic schism' is to divide any othergroup of the sangha.

[9,n] The 'five associated [deeds] with immediate result' are: i) to degrade, through sexual misconduct, one's arhat mother; ii) to slay a'securely abiding' bodhisattva; iii) to slay a noble being [who is on

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the path of] learning; io) to misappropriate the means of support ofthe sangha; and o) to destroy a stupa, a receptacle for worship.

[9,78] Among the ten nonvirtues, the most heavy is 'wrong view' as itsevers the roots of virtue. By the force of that, no virtue whatsoever will remain in that person's stream-of-being, and he will bereborn in the Incessant Hell.

That is to say, the virtuous root is thereby cut asunder if, basedon circumstances such as studying an unwholesome treatise on anihilistic view while having the support of a human form, one notonly indulges in craving but, through acting out that viewpoint,generates a firm belief, thinking, "Actions have definitely no karmic consequences!"

[9,79] Once again, based on circumstances, one may give rise to doubtas to whether or not karma, causes and effects exist. Whenthinking, "They most probably do!" one reconnects and, whenmaintaining that they do exist, one again possesses the root ofvirtue.

[9,80] Four actions that produce the merit of a Brahma within thislifetime are: i) To create a stupa, a receptacle for worship of thetathagatas, in a location where previously one did not exist; ii) tooffer a pleasure grove or a monastic residence to the sangha of thefour directions; iii) to reconcile a schism among the shravakas ofthe Buddha; and io} to cultivate boundless love.

[9,81] Accordingly, these and numerous other classifications have beentaught in the sutras.

[9,82] In terms of the 'basis', the benefit of [virtues] engaged in for thesake of one's parents, for sick persons, for expounders of theDharma, or for a 'final-birth bodhisattva', is beyond measure. Asfor the 'basis of qualities', the more excellent the basis, up until abuddha, the further the increase in benefit. As for the 'basis ofmisery', the more inferior the basis, such as giving gifts to a pauper, an ordinary hungry ghost or a 'constricted-gullet hungry

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ghost', the greater the benefit. Such [bases] as these have, similarly, been taught in the sutras.

[9,83] Among the nonvirtues, cutting the roots of virtue throughwrong views and causing harm to the Three Jewels, such as abandoning the sacred Dharma, are the most grave and are inexhaustible.

[9,84] Among all meritorious [actions], those most sublime and whichproduce inconceivable merit are: i) to aspire towards unexcelledenlightenment; ii) to train in the meaning of equality, and iii) to expound the teachings of the Greater Vehicle, and so forth. Thisshould be known, in detail, from the sutras.

[9,85] Moreover, understand the manner in which all those who collectively entertain an intention, either positive or negative, such aswaging war and so forth, will obtain the same result even thoughthere is but a single doer. If one rejoices in any virtuous or evil[action], one will achieve [a result] similar to the doer; if onesubsequently feels regret, any virtuous or evil [action] will be exhausted; if one is skilled in means, even a great misdeed can bequickly purified and even a tiny virtuous root can be magnifiedimmeasurably.

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10The Truth of Origin

Disturbing Emotions

[ro.r] These actions, which create rebirth within samsara, first arisethrough the power of the disturbing emotions and will not yieldthe result of rebirth in the end, if not sustained by a disturbingemotion such as craving.

[10,2] Disturbing emotions are, therefore, the creators of samsara, justas water exists wherever nagas dwell, as roots give rise to trees, asseeds produce sprouts and as trees bear flowers and fruit.

[ro.j] Moreover, it is taught that all disturbing emotions, headed by'craving' - which is fascination with and attachment to existence- are attributes of 'origin' since they fully pervade all times,levels, and entities in the manner of constant striving.

[10,4] There are, as explained above, six or ten subdivisions of disturbing emotions.

[ro,s] Since they arise subtly and develop further, they are also called'subtle developers'.

[ro,6] The causes for the disturbing emotions to arise are: i) havingfailed to abandon the habitual tendencies for the disturbing emotions; ii) remaining close to an object which incites disturbingemotions; and iii) incorrect thinking. A disturbing emotion willarise when these three come together.

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THE TRUTH OF ORIGIN - DISTURBING EMOTIONS

[10,7] The function of disturbing emotions is to make one's stream-ofbeing completely disquiet.

[10,8] Furthermore, disturbing emotions are the creators of defilementin samsara. All phenomena that mutually coincide, that providean opportunity for disturbing emotions to occur through eitherfocus or concurrence, and that are conducive for their [further]development are called 'defiling'.

[10,9] What does that mean? Apart from the truth of the path andunconditioned things which are [both] undefiling, all conditionedthings cause defilement.

[10,10] How are [the disturbing emotions] developed by focusing? Having focused on the five aggregates, one views them as "I" or "my."On the strength of this, the root disturbing emotions and thesubsidiary disturbing emotions develop.

[IO,Il] There may be a mere focusing on the path, cessation andunconditioned things by means of [unwholesome] beliefs and soforth, but that will not serve as a basis for developing [disturbingemotions].

The [truth of the] path and cessation are the antidotes to defiling [states], so aspiring to them is not desire. When actualizingthe [truth of the] path, all the disturbing emotions, such as ignorance and doubt, will be relinquished and one will not developthese disturbing emotions.

Anger will not develop further, since one is not causing hostility;conceit [will not develop], since one is pacified; holding a view asparamount, along with the other [wrong] views [will not develop], due to the purity of abandoning the disturbing emotions.Since [the truth of the path] is the supreme means of liberation,holding a discipline and ritual to be paramount, will not develop.

[10,12] Since unconditioned things are inappropriate as a basis for pleasure and pain, the disturbing emotions will not develop towardsthem.

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[10,13] How development takes place through focusing:

[10,14] There are eleven types [of subtle developers]: i-oi} the five [unwholesome] beliefs and 'doubt belonging to the truth of suffering,which are to be discarded through [the path of] seeing; vii-ix) mistaken belief, holding a belief as paramount and doubt belongingto the truth of origin, which are discards by means of the path ofseeing; x} the ignorance concurrent with them, and xi} the ignorancewhich is unmixed with the other root disturbing emotions.

[IO,IS] These are called 'all-pervasive subtle developers' because theyfocus entirely on all five classes of discards of their own individuallevel, such as the desire [realms], and create the causes for theirproduction.

[10,16] Among these eleven, when the belief in the transitory [collection] and the belief in extremes have been excluded, the remaining nine focus on the defilements of the upper realms. Hence,they also focus on the belief in rites and ritual as paramount,which belongs to the stream-of-being of another person.

[10,17] It is said that the mere apprehension of another sentient beingdoes not constitute the belief in the transitory collection, nor isthe belief in extremes connected with that.

[10,18] The attributes of arising and so forth, which appear in conjunction with these all-pervasives, also receive the name 'all-perva-. ,srves.

[10,19] All [other subtle developers], that are not 'all-pervasives', develop based on objects pertaining to their own level, but not pertaining to all [levels].

[10,20] In short, [unwholesome] beliefs, doubt and ignorance are allpervasives and also take the upper [realms] as focus. The remaining [subtle developers] are not like that.

[10,21] The discards through the path of seeing, which pertain to thetruth of cessation and to the truth of the path, are the two mistaken beliefs, the two doubts, the ignorance concurrent with them

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and the unmixed ignorance. These six take the undefiling as theirfocus.

[10,22] These disturbing emotions, which in this way focus on the upperrealms and the undefiling, do not proliferate through such focusbecause the upper realms [themselves] are not taken into one'spossession and the undefiling is a remedy.

[10,23] What does 'developed by means of concurrence' mean? It meansthat, as long as disturbing emotions have not been relinquished,all the cognitive acts and mental states that are concomitant withthe disturbing emotions will develop by means of being concurrent.

[10,24] Moreover, which disturbing emotions are mutually concurrentand which not concurrent? Desire does not arise concurrent withanger or doubt. Apart from these two, it arises concurrent with alldisturbing emotions.

[10,25] Similarly, anger is not concurrent with desire, arrogance and thebeliefs. Arrogance is not concurrent with anger or doubt. Belief issimilar to that. Doubt is neither concurrent with desire, arrogancenor with the three beliefs.

[10,26] The [disturbing emotions], remaining from those explainedabove, arise concurrent with each other.

[10,27] The subsidiary disturbing emotions of fury and so forth are notmutually concurrent.

[10,28] As for ignorance, 'mixed ignorance' is concurrent with alldisturbing emotions while 'unmixed ignorance' arises exclusivelyas the delusion of merely not perceiving the truths.

[10,29] Lack of conscience and shamelessness are concurrent with all thenonvirtues.

[10,3°] Lethargy, excitement, lack of faith, heedlessness and laziness canbe concurrent with all the disturbing emotions.

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[10.31] Furthermore, with which sensations are [disturbing emotions]concurrent? From the desire realms up to the second dhyana,desire is concurrent with three: pleasure, mental pleasure and indifference. At the third dhyana, it is concurrent with pleasure, andabove that [only] with indifference.

[10.32] Anger is concurrent with three: pain, mental pain and indifference.

[10.33] In the desire realms, arrogance is concurrent with three: pleasure, mental pleasure and indifference. In the first two dhyanas, itis also concurrent with those three. In the third dhyana, [arrogance is concurrent] with pleasure and indifference and in thefourth dhyana and above [concurrent] only with indifference.

[10,34] Understand that four beliefs - in the transitory, in the extremes, and in the two holding as paramount - are similar to arrogance.

[10.35] In the desire realms, mistaken belief is concurrent with three:mental pleasure, mental pain and indifference. In the form andformless realms, [respectively], it is concurrent with whicheversensation is present.

[10.36] In the desire realms, doubt is concurrent with mental pain andindifference. In the two upper realms, it is concurrent withwhichever sensation is present.

[10,37] Ignorance is concurrent with all disturbing emotions and is,therefore, concurrent with whichever sensation is present in [anyof] the three realms.

[10.38] In the desire realms, unmixed ignorance is concurrent withmental pain and indifference. [In the realms] above, it is concurrent with whichever sensation is present.

[10.39] Why is it that all disturbing emotions can be concurrent withindifferent sensation? Because when these disturbing emotionshave arisen, they will disappear based on remaining in ordinaryindifference.

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[10,40] Regret, envy, fury, hostility, resentment and spite are all concurrent with mental pain. Stinginess is concurrent with mentalpleasure. Hypocrisy, pretense, concealment and sleep can be concurrent with either mental pain or mental pleasure. Self-infatuation is concurrent with pleasure. Indifferent sensation can be concurrent with all of them.

[10,41] Lack of conscience, shamelessness, lethargy, and excitement canbe concurrent with any of the five sensations.

[10,42] Moreover, with which of the consciousnesses are the [disturbingemotions] concurrent?

[10,43] In the desire realms, desire, anger and delusion can be concurrent with the six collections of consciousnesses. In the formrealms, desire and delusion can be concurrent with the four consciousnesses, besides those of nose and tongue, and in the formless realms they can be concurrent with only the mind consciousness.

[10,44] In any of the realms, the three of arrogance, belief, and doubt areconcurrent with only the mind consciousness.

[10,45] In the desire realms, the three of desire, anger and arrogance areengaged in after focusing on a single property of an entity andthus do not embrace the whole.

[10,46] Arrogance and desire in the upper realms resemble that.

[10,47] The remaining [disturbing emotions] can be engaged in while[focusing on] all entities.

[10,48] Furthermore, when [defiling phenomena] are divided into the'six doors of defilement': i) the root-disturbing emotions and thesubsidiary disturbing emotions are all the identity of defilement; ii)

the cognitive acts and mental states concurrent with them are'connected defilements'; iii) the ruling conditions for that, the eyeand so forth, are the 'concurrent support for defilement'; io) thedefiling virtues of the three realms are all 'bondage by defilement';o) that which is connected with defilement is the 'negative ten-

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dency for defilement'; vi) that which is not a remedy for defilementis compatible with it, thus being 'conducive to defilement'. Alternatively, since focusing on form and so forth gives rise to disturbing emotions, they are defiling objects of focus. Any phenomenon connected with these six is defiling.

[10,49] The various classifications of disturbing emotions are as follows:

[10,5°] The 'nine bonds' are:

[10,51] i) The 'bond of passion' is the desire [present] in the threerealms. Because of desire, one feels no renunciation for the threerealms and so does not engage in virtue; instead, one creates nonvirtue which completely binds one to misery [in subsequent lives].

[10,52] The same way, there are: ii-iv) the 'bond of anger', the 'bond ofarrogance' and the 'bond of ignorance'. v) The three beliefs belief in the transitory [collection], belief in the extremes, andmistaken belief - are called the 'bond of belief. The two types of'holding as paramount' are called vi) the 'bond of holding as paramount'. Moreover, there is vii) the 'bond of doubt', viii) the 'bond ofenvy', and ix} the 'bond of stinginess'. They are called 'bonds' sinceeach of these also binds one to misery in subsequent lives due toengagement in nonvirtue.

[10,53] These [bonds] obscure the path of liberation since desire obscures weariness with samsara, anger obscures the mind's remaining in equanimity and the other seven, in general, obscurethe seeing of reality.

[10>54] In particular, conceit [obscures] understanding the shortcomingsof the belief in the transitory [collection]; ignorance [obscures]understanding the basis for that belief in the transitory [collection]; [wrong] belief [obscures] understanding the realization ofcessation; holding as paramount [obscures] understanding thecorrect path; doubt [obscures] understanding the excellent qualities of the Three Jewels; envy [obscures] understanding the

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defects of [clinging to] honor and gain; stinginess [obscures] fullunderstanding of the [virtues] of letting go ofpossessions.

[10,55] [In addition], they are called 'emotional obscuration' becausethey totally bind one to samsara, whereby one fails to engage invirtue but carries out nonvirtue.

[10,56] The five bonds that conform to the inferior realms: i) the belief inthe transitory [collection], ii) holding a discipline and ritual asparamount, iii) doubt, iv) pleasure-seeking, and o) ill-will. These areonly present in the stream-of-being of someone in the desirerealms, the lowest of the three realms.

Pleasure-seeking and ill-will cause one to never transcend thedesire realms. One may have abandoned the desire realms once,but if the remaining three [bonds] are not relinquished, they willcause one to fall back again. It is taught that one will become anon-returner when these five [bonds] have been abandoned.

[10,57] By abandoning the 'three bonds' of belief in the transitory[collection], holding a discipline and ritual as paramount, anddoubt, it is taught that one will become a stream-enterer.Through stream-entrance, there are, of course, discards otherthan these. Yet, since these three are bonds that cause hindranceby making one disinclined to embark on the journey of the path,mistake the path, and feel doubt about the [right] path, when onehas relinquished these three main [bonds], it has been taught, byimplication, that the others are actually abandoned as well.

[10,58] By abandoning the 'five bonds that conform with the upper[realms]', it is taught that one will become a noble arhat. Thesefive are: i) the desire of the form realms, ii) the desire of the formless [realms], iii) excitement, io) delusion and o} conceit.

[10,59] The 'six stains of the disturbing emotions' are hypocrisy, pretense, haughtiness, spite, resentment and hostility. They will stainwhoever has them in their stream-of-being.

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[10,60] The 'seven tendencies' are i} the 'tendency towards the desire ofthe desire [realms]', ii} the 'tendency towards anger', iii) the 'tendency to yearn for existence', io} the 'tendency towards conceit', u}

the 'tendency towards ignorance', vi) the 'tendency towards [mistaken] belief, and vii) the 'tendency to doubt'. The correspondingnegative patterns of each of these are called 'tendencies'.

[10,61] The tendencies toward the desire of the desire [realms] andtoward anger develop because of not having abandoned the pursuit of pleasurable things. The tendency to yearn for existence develops because of not having abandoned the pursuit for existence.The tendencies toward conceit, ignorance, belief and doubt develop because of not having abandoned the pursuit of pervertedmorality. That is to say, one will be arrogant about [possessingeven] the smallest remedy, deluded as to what is true, conceive ofa mistaken form ofliberation and the technique [to achieve] that,and harbor doubt about the doctrine of the Buddha.

[10,62] The 'eight fetters' are sluggishness, sleep, excitement, regret,envy, stinginess, shamelessness, and lack of conscience. They arenamed so because they repeatedly fetter one's mind at the time of[resting in] shamatha and equanimity.

[10,63] The four rivers are: i) the 'river of desire' means involvement inseeking out the desire [realms] or the disturbing emotion of desire; ii} the 'river of existence' refers to the disturbing emotions ofthe upper realms; iii) the 'river of beliefs'; and io} the 'river of ignorance'.

Similarly, these four are also called the 'four binds' including the'bind of desire' and so forth.

[10,64] The 'four perpetuations' are: i) the 'perpetuation of desire', ii) the'perpetuation of [unwholesome] beliefs', iii) the 'perpetuation ofdiscipline and rituals', and iv) the 'perpetuation of the doctrine ofself-entity'.

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[IO,65] Due to the first [perpetuation], laypeople disagree and perpetuate existence based on intense clinging to desirable things. Due tothe second, monks disagree and so forth based on clinging to aviewpoint. Due to the third, non-Buddhists disagree amongthemselves based on their conflicting mistaken disciplines andrituals. Due to the fourth, [non-Buddhists] disagree with thedoctrine of no-self based on their attachment to the basis for[wrong] beliefs, the belief in the transitory [collection].

[IO.66] The 'four ties' are: i) covetousness, ii) ill-will, iii) holding disciplineand rituals as paramount, and iv) saying, "This is true!" completelygrasping something as real and upholding it as supreme. At theend of each of these four should be appended 'that ties the body'.They are called 'ties' because they prevent the mental body [from]resting in equanimity.

[IOh] They are, hence, 'four causes of distraction:' i) [covetousness]causes distraction based on the slightest material object; ii} [illwill] causes distraction based on not having perfectly establishedone's argument; iii) [holding as paramount] causes distractionbased on the intense application of a [mistaken] discipline or ritual, and iv) [grasping as real] causes the mind to be distractedbased on incorrectly discriminating objects of knowledge.

[IO,68] The 'five veils' are: i) the 'veil of pleasure-seeking', ii) the ['veil of]ill-will', iii) the ['veil of] sluggishness and sleep', io} the ['veil of] excitement and regret', and o) the ['veil of] doubt'. Taken in succession, they cause one to refrain from virtue: at the time of wishingto take ordination, at the time of accomplishing what one hasbeen encouraged to accomplish, at the time of shamatha, at thetime of fully taking hold of the mind [by vipashyana], and at thetime of equanimity. Sluggishness and sleep, as well as excitementand regret, are combined because they have similar functions.

[IO,69] Moreover, desire, anger and delusion are also called the 'threeshackles' because they shackle down one's stream-of-being and

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are thus called the 'shackle of desire', the 'shackle of anger', andthe 'shackle of delusion'. The following should also be combined[with the three poisonsjin this same way.

[10,7°] Due to former habituation, one engages in them again and, untilone has abandoned them, they make one's mind inflexible anddifficult to liberate; thus, they are also called the 'three rigidities'.

[10,71] In the same way they are called: the 'three impurities' becausethey corrupt one's discipline; the 'three evils' since they cause oneto undergo birth and death for a long time; the 'three agonies'since they cause one to spin [through samsara] and harbor doubtsabout the Three Jewels and the four truths; the 'three prospects ofdesire' and so forth because they cause one to have much enmity,fear and distraction; the 'three wrongdoings' since they cause oneto engage one's three doors in perversion; the 'three losses' because one is ruined by desire due to them; the 'three torments'because one's body and mind are completely tormented by them;the 'three jungle chains' because they force one to take all kinds ofrebirth in the jungle of existence; and the 'three impediments' because they impede liberation. Similarly, [they are known as] the'three turmoils', the 'three strifes', the 'three poisons', the 'threeplagues', and so forth.

[10,72] The three defilements are taught as: i) the 'defilement of desire'which is to be distracted and create defiled states by one's mindfacing outward in the uncomposed states of the desire realms; ii)

the 'defilement of existence' which is to create defiled states byone's mind facing inward in the composed states of the two upperrealms; and iii) the 'defilement of ignorance' about the nature ofthe [above] two defilements.

[10,73] Regarding the disturbing emotions, anger is absent in the twoupper realms whereas all the others are present in all three realms.

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[10.74] How many of the disturbing emotions present in the threerealms are discards by means of the path of seeing and cultivation,[respectively]? .

[10.75] On the path of seeing, there are four [classes of] discards bymeans of seeing the four truths of suffering, origin, cessation andpath. In addition to these, there are the discards by means of thepath of cultivation. Thus, the [discards] are grouped into fiveclasses.

[10,76] Here in the realms of desire, by means of seeing the truth ofsuffering, ten discards ensue - the five beliefs and the five nonbeliefs. That is to say, the three beliefs of the transitory collection,of holding to extremes and [wrong] views which together withignorance and doubt make five, constitute a 'mistaken engagement in the real' concerning the nature of the truth of suffering.

This is because of regarding these perpetuating aggregates themselves defiling results that are in fact devoid of a self-entityand devoid of being permanent or interrupted - as a self due todelusion; regarding them as permanent or interrupted; regardingthem as devoid of cause and effect; and harboring doubt about themeaning of the truths.

[10m] These four - desire, conceit and the two kinds of 'holding asparamount' - are called 'mistaken engagement in the erroneous'.This is because of feeling desire towards and arrogant about themistaken regarding the identityless personal identity and theidentity of phenomena to be entities, and because of holding thebelief in that as well as [the belief in what] is not a means to be

3paramount.

[10,78] Anger is an 'induced mistaken engagement'. This is becausefeelings of animosity, induced by apprehending a self-entity, arisetowards those who are not in harmony with oneself.

[10,79] As for the discards by means of seeing the truth of origin, thecausal aggregates are not regarded as a self and, due to that, there

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[10,80] The [truth of] cessation has, in the same manner, also seven[discards].

[10,81] As for the discards by means of seeing the truth of the path, inaddition to those seven, since 'the belief in a mistaken path asperfect' is [precisely] what is to be abandoned by this [seeing],'holding a discipline and ritual as paramount' is also considered adiscard. Thus eight are described.'

[10,82] Anger, present at both the [truth of] cessation and [the truth of]path, is 'mistaken engagement in the real'. Although it is said thatthere is fear and hostility toward cessation and the path, I thinkthey resemble the fear and hostility which are powered by beliefin a self-entity.

[10,83] In this way, there are 32 discards by means of [the path of]seeing in the realms of desire. In the two upper realms, there are28 [discards] each since anger is absent. Thus, when all are addedtogether, in the three realms there are 28 discards by means of[the path of] seeing.'

[10,84] In the desire realms, those [subtle developers] which are discarded by means of the path of cultivation, are four: [the inherentaspects of] desire, anger, conceit, and ignorance." In the two upperrealms, since anger is excluded, each [realm] has three [inherentdiscards]. Therefore, when all are added together, there are ten[inherent] discards by means of the [path of] cultivation.

[10,85] In this way, when summing up the five classes of discards, thereare 36 altogether in the realms of desire, 31 in realms of form and31 in the formless realms. Thus, according to the system of therlbbidbarma-Kosba, there are altogether 98 discards throughoutthe three realms.

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[10,86] According to the Abhidharma-Samucchaya, the ten discards ofthe 'five beliefs and five non-beliefs' all apply, without distinctions, to the four truths'. This is because their very basis subsists asthe belief in a self, the belief in permanence or interruption, andholding as paramount a path which is neither a cause for purification nor for liberation. Thus when the truth [pertaining] to eachof these is seen, it is held that these are relinquished without anyvariation. That is [also] how it is in actual fact.

[10,8]] Hence, [according to the Abhidharma-Samucchaya] there are 40

discards by means of [the path of] seeing in the realms of desireand two sets of 36 [discards] each in the two upper realms, sinceanger is absent. Thus, in the three realms there are lI2 disturbingemotions that are discards by means of [the path of] seeing.

[10,88] Concerning the discards by means of [the path of] cultivation,the belief in the transitory collection and the belief that holds extremes both have an inherent [aspect]. Hence, in the realms ofdesire there are by means of [the path of] cultivation, six [inherent] discards by means of [the path of] cultivation together withthe above four discards including attachment.

In the two upper realms there are five [inherent discards] eachsince anger is absent. Thus, it is held that altogether there are 16[inherent] discards by means of [the path of] cultivation.

[10,89] There are numerous discards when they are divided in terms ofthe realms and levels in terms of [the paths of] seeing and cultivation.

[10,90] Moreover, when the discards by means of [the path of] cultivation are divided, in detail, there are 54 [discards] which can besubdivided by the nine cycles of division in terms of realms, levels,and types, with three subcategories each of the lesser, middlingand greater discards by means of [the path of] cultivation in therealms of desire.

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[1O,9I] Similarly, when each of the eight levels of the [four] dhyanasand the [four] formless states is again separated into nine cycles offive [discards] each, excluding anger, 360 [discards] are reckoned.Adding these to the [54] discards of the desire realms, in the threerealms there are 414 discards by means of'[the path of] cultivation.

[10,92] Furthermore, by dividing each of the nine levels of the threerealms into nine subdivisions, each of these 81 [subsections] willconsist of five discards by means of [the path of] cultivation. As awhole, multiplying these 81 times five equals 405 [discards]. Inaddition, augmenting them with the nine types of anger of thenine levels of the desire realms amounts to 414. Besides being justanother method of calculating, it is essentially the same as before.

[10,93] When counting according to the system of the AbhidharmaKosha, in addition to the tally of 98 summed up from the fiveclasses of discard of the three realms, there are 108 all together byadding the above-mentioned 'eight fetters' which together withfury and concealment make 'ten fetters'. For specific purposes,they are divided into the 'three defilements', the 'four rivers', the'four bonds', and the 'four perpetuations'.

[10,94] Among these [108 discards], first there are the so-called 'defilements of ignorance', [comprising] the IS types of ignorance of thethree realms, which are the root of all the disturbing emotions.The remaining [discards] are the 41 'defilements of desire', andthe 52 'defilements of existence'; meaning the two times 26[found] in the two upper realms.

[10,95] From the 'summit of existence' down to the Incessant [Hell],these disturbing emotions defile by means of the abscesses of thesix sense-doors to cyclic existence. Thus, they are called 'defilements'.

[10,96] Concerning the 'four rivers', the IS types of ignorance are alsocalled the 'river of ignorance' as well as the 'bond of ignorance'.The 36 types of beliefs of the three realms, when counted sepa-

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rately, are called the 'river of beliefs' and the 'bond of beliefs'. Theremaining of those are the 29 types of the 'river of desire' or 'bondof desire' and the 28 types of the 'river of existence' or 'bond ofexistence'.

[10m] The beliefs are, in this context, counted separately because theyare the principles that carry away and bind all beings to what isincorrect. That is to say, they are called 'rivers' because they continually carry one towards the ocean of [cyclic] existence and'bonds' because they bind one's consciousness to the swamp ofsamsara.

[10,98] Regarding the division into the 'four perpetuations', the 'unmixed ignorance' is included among the others because, alone andwithout assistance, it does not perpetuate rebirth into the desirerealms or the existence [of the upper realms]. Mistaken creedsand aberrant rituals based on belief and holding a discipline andritual to be paramount, deceive householders and ordained persons; therefore, they are counted separately.

There are 34 types of 'perpetuation of desire', 38 types of 'perpetuation of existence', 30 types of 'perpetuation of belief belonging to the three realms, and six types of 'perpetuation ofholding a discipline and ritual to be paramount'. They are called'perpetuation' because they are the cause for perpetuating rebirthin the cyclic existence.

[10,99] These divisions were made, in this manner, based on necessity inregard to the inclinations of the disciples.

[10,100] Ifone wishes to make the above divisions based on the system ofthe higher Abhidharma, then there are 138 when adding the 128discards on the path of seeing and cultivation together with the'ten fetters' of the realms of desire.

Of these, there are then 15 'defilements of ignorance', 51 'defilements of desire', and 72 'defilements of existence'. There are 15types of 'river of ignorance' and 'bond of ignorance', 66 types of

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[IO,IOI]In this respect, the discards by means of jthe path of] seeing areall the imputed [aspects of] the disturbing emotions. That is tosay, what is discarded is any disturbing emotion or subsidiary disturbing emotion which clings to a disturbed belief that conceptualizes the correct meaning as being something 'other', doubts it,holds it as a 'viewpoint' or wrongfully indulges in that belief. Inaddition, any action of body or speech motivated by such a belief,as well as the aggregates, elements, and sense-sources of the lowerrealms, will be discarded by means of the path of seeing.

[IO,I02]The discards by means of the path of cultivation are all those notdiscarded by the path of seeing; that is, any innate [aspect of]disturbing emotions in the stream-of-being of one whose attainment surpasses the path of seeing. The undefiling are not to bediscarded.

[10,103] How are they to be discarded? The discriminating knowledgethat fully cognizes, exactly as it is, the basis that gives rise to thesedisturbing emotions, the individual identity of the disturbingemotions and their shortcomings, makes it so that one does noteagerly engage in the arising of these disturbing emotions. Onceone has, thereby, attained the remedial path and has utterly annihilated negative tendencies - the seeds for these disturbing emotions to again arise - will henceforth not arise. This is called'discarded'.

[lo,104]Moreover, in order to master all phenomena, attentiveness to themental image of no-self within that state also brings all othermental images, such as impermanence, to completion. Thus, this

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attentiveness overcomes the seed of disturbing emotions just aslight overcomes darkness.

[10,105] In general, there are' four remedies: i) the 'remedy of remorse' isto regard all that is defiling as shortcomings; ii} the 'remedy ofabandoning' is all types of preparation for the path without impediment as well as the path without impediment; iii) the 'remedyof the basis or support' is the path of liberation, and io) the 'remedyof keeping distance' is the path above that. These are consistentwith the Abhidharma-Samucchaya. The Abhidharma-Kosha hasanother way of explaining them.

[IO,I06]There are four kinds of 'keeping distance': i) keeping distancebased on dissimilar characteristics means to remain apart thoughpresent in the same congregation, being unmixed and remote as,for instance, the four elements of earth and so forth; ii) [keepingdistance based on] opposite types such as, for instance, disciplineand deranged behavior; iii) [keeping distance] based on completelyseparate locations, like, for instance, the eastern sea and the western sea; and io) [keeping distance] based on time, such as, for instance, the remoteness of past and future.

[IO,I07]The results of having relinquished the discards are the 'nine fullcognitions': i)the full cognition of having exhausted the discards ofthe truth of suffering and of the truth of origin belonging to thedesire realms; ii-iii) the full cognition of having exhausted the discards of the truth of cessation and of the truth of the path; io-oi}

similarly, the three [full cognitions] related to the two upperrealms which result from the path without impediment of thepath of seeing; vii) the full cognition of having abandoned theaspects that conform with the inferior realms [of desire]; viii) thefull cognition of having exhausted the defilements of the formrealms; ix} the full cognition of having exhausted all defilements.These last three result from having abandoned the discards of thepath of cultivation.

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[Io,Io8]The disturbing emotions and karmas, just as they have beenexplained above, are the [four] aspects of the cause, origin, production, and condition for rebirth in samsara; therefore they arecalled the 'truth oforigin'.

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1 1The Truth of Cessation

[II,I] Within suchness, the truth of cessation is to make all thedisturbing emotions permanently not arise, based on the power ofa certain cause - [namely] the path. It is the state of havinginterrupted the cause and effect of samsara - the permanent andsublime nature, the supreme object of attainment pursued bybeings. It is nirvana having the nature of cessation, tranquility,excellence, and true deliverance.

[II,2] When subdivided, there are two kinds of nirvana: i) the nirvanaof the Lesser Vehicle, which is merely the complete pacificationof samsaric suffering and ii) the exalted nondwelling nirvana of theGreater Vehicle.

[II,]] The division ofclassifications of cessation:

[II,4] 'Incomplete cessation' is the cessation of the learners whichcomprises the first three results of stream-enterer and so forth.'Complete cessation' is the cessation of no-more-learning, whichconstitutes the fruition of arhatship.

[II,S] 'Symbolic cessation' is a temporary cessation due to the seeds ofthe discards having been weakened by the mundane paths. 'Ultimate cessation' is the permanent destruction of the seeds of thediscards by means of the discriminating knowledge of a noblebeing.

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THE TRUTH OF CESSATION

[n.e] There are two types of arhatship: i) 'unadorned [arhatship]' is thearhatship that is totally liberated from all disturbing emotions bymeans of discriminating knowledge and ii) 'adorned [arhatship]' is,in addition to that, the mind liberated from the states of serenityby means of having attained the eight [miraculous] emancipations. In short, [such an arhat] is liberated from both aspects, thatof both [disturbing emotions as well as serenity], and possessesthe three types of insight and the six superknowledges.

[U,7] There is a further division into two types: i) ['arhatship] with aremainder' of aggregates and ii) ['arhatship] without remainder'.

[u,s] Cessation is the mere ceasing of the stream of formations.Therefore, it is profound because mental constructs such as, "It issomething other" or "It is not something other," have fully subsided.

[U,9] It is unconditioned and free from the Maras. It is the abode, thesanctuary, the refuge and so forth. It is difficult to behold since itis beyond the reach of physical eyesight and divine eyesight. It isunmoving, beyond death and transmigration, and free from allsuffering. It is blissful, virtuous, and so forth.

[U,IO] When attaining the arhatship of having realized cessation, thespecial qualities are as follows:

Since delusion about past, present and future [lives] has beendispelled by means of the cognitions of former rebirths, of the exhaustion of defilements, and of death, transmigration and rebirth,it should be understood that [the arhat] is endowed with numerous categories of qualities. They include the three types of insightof no-learning, the two liberations - [liberation] from theobscurations of disturbing emotions as well as [liberation] fromserenity, the six superknowledges; the ten cognitions; the nineserenities of successive abiding; the emancipations, the totalities,and the subjugations; the three samadhis of the emancipations;freedom from disturbing emotions; intentional cognition; the ten

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12The Truth of the Path

The Five Paths

[12,1] The truth of the path is, by means of a particular path, to fullyunderstand suffering, to relinquish its origin, and to cultivate thatpath in order to realize cessation.

[12,2] In this regard, there are five: the path of accumulation, of joining, of seeing, of cultivation and of consummation.

[12,3] The first, the 'path of accumulation', is to focus on whichever ofthe three respective fruitions of enlightenment one may desire,while possessing the causes for that: other types of merit, the discipline of an ordinary being, as well as the knowledge of learning,reflection, and meditation which enables one to attain this result.One then endeavors in the practices of cultivating the four applications of mindfulness and takes delight in remaining alert bymeans of controlling the sense doors, keeping a balanced diet, notlying down during the first and last parts of the night and soforth.

[12,4] Through these causes, one becomes a suitable vessel for thequalities of true realization and the emancipations.

[12,5] On the lesser path of accumulation, the training in the 'fourapplications of mindfulness' becomes further advanced. On themedium [path of accumulation], an exertion with the nature ofthe 'four correct endeavors' occurs. On the greater [path of accu-

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THE TRUTH OF THE PATH - THE FIVE PATHS

mulation], a concentrated state with the nature of the 'four legs ofmiracles' will take place.

[12.6] At the path of joining, by endeavoring to further enhance thepoints explained as the path of accumulation one acquires thevirtuous roots for the 'four factors conducive to insight', that is'heat' and so forth [summit, acceptance, and supreme attribute].

[12.7] 'Heat' means to attain the warmth of the flame-like wisdom ofthe path of seeing by possessing the concentration concurrentwith a discriminating knowledge that individually sheds light onthe [four] truths.

[12,8] 'Summit' means to possess the concentration concurrent withdiscriminating knowledge that expands the light on the [four]truths. Thus, it is the pinnacle amid virtuous roots that can vacillate due to discordant factors.

[12,9] [At the time of] these two [heat and summit], the five rulingfaculties of faith and so forth, that govern perfection, will occur.'

[12,10] 'Acceptance' that conforms to the truths means to possess theconcentration concurrent with discriminating knowledge whichengages uniformly in the [four] truths and is in conformity withthem. Although one is still an ordinary person, one fully comprehends the nature of things in the form of a mental image.

[12.11] 'Supreme attribute' is to possess, through individual cognizance,the concentration concurrent with discriminating knowledge thatimmediately precedes the [four] truths. It verges on the thresholdof the path of seeing since it immediately precedes it. This issupreme among the mundane attributes because the noble stage,the path of seeing, occurs after it.

[12,12] During 'acceptance' and 'supreme attribute', the five ruling faculties become the 'five powers' unassailable by discordant factors.

[12,13] For someone who has attained the 'summit', henceforth wrongviews that cut the roots ofvirtue will never occur. Having attained'acceptance', one will never go to the lower realms.

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[12,14] The path of seeing is the direct perception of the truth of dharmata through nonconceptual concentration concurrent with discriminating knowledge that immediately follows 'supreme attribute'.

[12,15] It is held that the 'sixteen moments of the wisdom of cognitionand acceptance' arise at this point. What are they?

i) the acceptance of cognizing the attributes of suffering; ii) thecognition of the attributes of suffering; iii) the ensuing acceptanceof cognition concerning suffering; io) the ensuing cognition concerning suffering; o-oi) the acceptance and cognition of the attributes of origin; vii-viii) the ensuing acceptance and ensuing cognition concerning origin; ix-sii) the [same] four regarding cessation.xiii-xoi} the [same] four regarding the path. Thus, it is said thatthese sixteen arise.

[12,16] In this regard, there are numerous opinions, such as holding thateach subsequent [moment], after the former has arisen, take theformer as its object and cognizes it. Yet, the insights into the fourtruths concerning attributes that comprise the desire realms arecalled 'acceptance and cognition of the attributes' while the fourof the upper realms are called 'ensuing acceptance and cognition'.

[12,17] 'Acceptance' refers to undefiling discriminating knowledge, theremedy for directly realizing the truths which is the path withoutimpediment. 'Cognition' refers to the path ofliberation of that.

[12,18] There are several approaches as to whether these sixteen arisesuccessively or arise simultaneously; there are, as well, other waysof defining them. However, the actual meaning rests with theviewpoint that perfect realization of the nature of the four truthsof the three realms is simply being divided into sixteen aspectsbased on that [single] moment of a completed act of discriminating knowledge, which directly realizes the lack of self-entity in allphenomena.

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[12,19] In particular, this is even more appropriate in the Mahayanasystem of perceiving all phenomena as emptiness devoid of constructs.

[12,20] Nonetheless, as for the discriminating knowledge with the constructs of the aspects of the four truths, there also exists a completed act of insight into these four truths after having progressively engendered certainty based on the stages of suffering, itscause which is the origin, the cessation of that, and the path.

[12,21] In this context of the path of seeing, the statement "the eye ofknowledge perceives the truth of dharmata while the dharma-eyeconcerning dharmas arises devoid of dust and free from impurities" meant that the 'acceptances' are devoid of dust and the 'cognitions' are free from impurity.

[12,22] Moreover, it is taught that - because of having acquired specialqualities, such as gaining faith in the Three Jewels by having understood them based on realizing dharmata through individualself-cognizance as well as attaining the discipline that delights theNoble Ones - one then perceives the Dharma, transcends doubt,does not depend upon others, does not become fettered by somedoctrine other than the Buddha's, and achieves fearlessness concerning the Dharma.

[12,23] This path [of seeing] possesses the nature of the 'seven bodhifactors', the primary factor being the knowledge of fully discerning phenomena that directly perceives the truth of dharmata.

[12,24] The path of cultivation means to cultivate the higher practicesafter having attained the path of seeing.

[12,25] It has two aspects: i) the [path of cultivation] common for themundane [levels] and ii) the special supramundane [path of cultivation].

[12,26] First, the mundane path refers to the four dhyanas and thesamadhis of the four formless [abodes], thus totaling eight. Their

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respective states of serenity are accomplished by means of the'seven attentions'. What are they?

[12,27] i) 'Attention of fully cognizing characteristics', as illustrated bythe first dhyana, is, based on the discriminating knowledge oflearning and reflection, to regard the desire realms as coarse sincethey are painful and possess many faults, such as discomposure.Conversely, one regards the first dhyana as characterized by tranquility and, thereafter, endeavors to concentrate the mind inwardly and become fully trained in that. Thus, one exerts oneselfin developing the samadhi of the first dhyana.

[12,28] ii) 'Attention arising from aspiration' refers to the adeptness thatensues during the samadhi of the first dhyana whereby learningand reflection are transcended by means of the discriminatingknowledge that results from meditation based on training in themanner above.

[12,29] iii) 'Attention arising from complete seclusion' is that, based ontraining in the preceding manner, the remedy arises for discardingthe major cultivation-discards of the desire realms; thereafter, themanifest disturbing emotions of the desire realms are discarded.

[12,3°] io} The 'attention that yields delight' is to take delight in discarding the coarse [emotional states] based on the lesser delight andbliss resulting from complete seclusion. Having perceived thebenefits of that, one thereafter sustains well-timed attention withgreat interest. Thereby, the medium disturbing emotions of thedesire realms are discarded.

[12,JI] o} The 'attention of scrutiny' is to ponder: "Since most of thedisturbing emotions in this way have been abandoned by meansof the remedies, have all the disturbing emotions now been discarded?" Thereafter, one brings to mind a behavior conducive tothe arising of disturbing emotions in order to examine whether ornot they will ensue.

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[11,31] vi) 'Attention to the conclusion of the application' means that if,examining in this way, one sees that disturbing emotions do arise,then one cultivates the refined and coarse aspects as before,whereby the remedies for the lesser of the minor disturbing emotions of the desire realms are generated in one's stream-of-being.

[11,33] vii) 'Attention to the result of the concluded application' means topay attention to the experienced result of all that has been cultivated following the subsequent path.

[11,34] In this way, based on observing that the second dhyana up to thesummit of existence bear refined and coarse aspects, one accomplishes [these levels] by means of the seven attentions.

[11,35] In this respect, the first two attentions are the path ofjoining totheir individual paths. The three of 'complete seclusion', 'yieldingdelight' and the 'result of application' are their path without impediment. 'Discernment' is their special path and 'attention to theresult of application' is their path ofliberation.

[11,36] The three of 'complete seclusion', 'yielding delight' and the'result of application' are the lesser, medium and greater path andthus, successively, the remedies for the greater, medium and lesserdisturbing emotions.

[11,37] After having discarded the disturbing emotions of the levelbelow, one achieves the state of mind of their respective mainparts.

[11,38] The first dhyana has five aspects: i) conception, ii} discernment, iii)

delight, iv) bliss, and o) one-pointedness of mind. Among these,conception and discernment are 'aspects of the remedy' for discarding such things as sense craving, ill-will, hostility and so forthfrom the mind of the person in the desire realms.

[11,39] By having discarded the unfavorable factors, the mental delightarising from seclusion and the physical bliss engendered by thepower of pliancy are the 'beneficial aspect'. The samadhi that ac-

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complishes these two [aspects] through the power of one-pointedmind is the 'aspect ofbasis or support'.

[12,40] Similarly, the second [dhyana] has four aspects: i) total sincerity,which is the remedy for discarding conception and discernment,is also the total trust that one's own level is emancipated from thedefects of the levels below. The beneficial aspect is ii) delight andiii) bliss, and io) the basis is samadhi. Thus, there are four.

[12,41] The third [dhyana] has five parts: i) the formation equanimity, ii)

the recollection of not forgetting the meditation, and iii) the attention of remaining mindful. These three are the remedy for discarding the delight of the lower level.

[12,42] The beneficial aspect is iu} bliss and, the nature or support is o)

complete steadiness of mind.

[12,43] The fourth [dhyana] has four aspects: i) the utterly pure recollection that is free from the eight defects of the lower levels and ii)

the utterly pure formation equanimity. These two are the remedyfor discarding the bliss of the third dhyana. The beneficial aspectis iii) indifferent sensation, and the aspect of support is the iv)

utterly pure samadhi.

[12,44] The 'eight defects' are: i-ii) the conception and discernment present in the first dhyana, iii-io} the exhalation and inhalation ofbreath present up through the third [dhyana], o-oi) the pain andmental pain in the desire realms, vii) the mental pleasure presentup through the second [dhyana], and viii) the bliss of the third[dhyana],

[12,45] Because of being free of these eight, the [fourth dhyana] is unmoving like a butter-lamp free ofwind.

[12,46] For these reasons, in the abode where one takes rebirth as result,there is no destruction by fire, water and wind. However, sincethere is the presence of fire-like concept and discernment in thefirst dhyana, water-like delight and bliss in the second, and windlike exhalation and inhalation of breath in the third, their abodes

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[12,47] At the time of attaining the samadhi of the first dhyana, one isfree from attachment to the realms of desire even though one isnot free from attachment to the realms of form. One is, therefore,free from the [desire for] the sustenance of material ingestion ofthe desire realms as well as from the desire for sleep and sexualintercourse. By the power of that, while the person in the formrealms has no sustenance of material ingestion, his body is developed through inner samadhi. Apart from the eyes, ears and bodyconsciousnesses, the nose and tongue consciousnesses do not occur.

[12.48] The formless beings lack individual definable features since theyare of one taste in shamatha. Because all of them are free fromattachment to the form [realms], their perception of form hassubsided. In particular, without the perception of form, to enterthe serenity to the extent "as infinite as space" is to dwell in the'[perception of] infinite space'.

[12.49] Suppressing as well the conception of space, to conceive ofmerely consciousness is to dwell in the '[perception of] infinite. ,consciousness ,

[12,50] Suppressing also that is to dwell in the 'conception of nothingwhatsoever'. Suppressing even that, is to dwell merely in 'neitherpresence nor absence of [perception]' which is the 'summit of existence'.

[12.51] Corresponding to the degree to which one is accustomed to thelesser, medium or greater aspects of these 'casual four dhyanas ofserenity', the so-called 'resultant dhyanas of rebirth' refers to taking rebirth among the abodes of the form realms.

[12.52] Through being practiced in the lesser serenity of the first dhyana, one will eventually take rebirth in the Abode of Brahma,through the medium [serenity, rebirth] among the Brahma's

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Priests and through the greater [serenity, rebirth] in the Abode ofMaha Brahma. One should understand it to be this way right upto Great Fruit.

[12,53] One is reborn among the Five Pure Domains corresponding tolesser, medium, greater, much greater and exceedingly great advancement in the fourth dhyana and the undefiling.

[12,54] Although the formless beings have no separate abode and so arenot differentiated in the mere rebirth, it is taught that there are .higher or lower and superior or inferior rebirths corresponding tothe lesser, medium or greater degrees of serenity.

[12,55] The dhyanas and the formless [realms] have two kinds ofsamadhi: afflicted and pristine. The first kind is flawed by four[afflictions]: craving, [wrong] belief, conceit and ignorance. Howis this? 'Within the serenity, either craving the experiences ofone's own level will predominate, or a [wrong] belief will predominate, or conceit will predominate, or doubt based on ignorance will predominate; all the disturbing emotions and subsidiarydisturbing emotions [pertaining] to one's own level will occurtherein.

[12,56] The pristine samadhis of the dhyanas and formless realms,which are free from these [four] flaws, are virtuous and utterlyperfect.

[12,57] As many samadhis as exist, associated with the first dhyana, areserenely entered into by all the buddhas and bodhisattvas yet noteven their names are known to shravakas and pratyekabuddhas. Itshould be understood that the remaining dhyanas, as well as theformless realms, parallel the samadhis comprising the firstdhyana.

[12,58] Thus by means of the paramita of dhyana there are innumerablesamadhis.

[12,59] The dhyanas and formless [realms] resulting from the supremeaspect are the defiling mundane path, when not connected with

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realization of the four truths. To meditate on the four truths onthe path of cultivation by means of the four dhyanas and the threeformless [realms], altogether seven, is the undefiling supramundane path.

[12,60] Since mental activity is unclear at the summit of existence, it isunable to support the undefiling path; thus, it is none other thandefiling.

[12,61] The main part of the first dhyana has both ordinary and specialaspects. In the former, both conception and discernment are present while in the latter, there is discernment but no conception.There is, therefore, the division into the ordinary and special.

[12,62] The chief factors for pursuing the undefiling path are the 'sixdhyana levels': i) the capable preparatory stage for the first dhyana,ii-iii) the two ordinary and special main parts, together with iv-vi)

the three higher dhyanas. These six have been taught as the basisfor the path of seeing and so forth.

[12,63] Most eminent of all is the fourth dhyana since it is neither unclear due to an exceeding predominance of shamatha, as in thecase of the formless [realms], nor is it flawed by subtle movement,as occurs in the lower [dhyanas] such as the third. Thus, it issupreme.

[12,64] Furthermore, 'nine dhyana levels' are asserted when the firstthree formless [states] are added to the six levels. All of these cansupport the undefiling path. How are they supportive? Anyone ofthe six levels can support the path of seeing.

[12,65] As for the path of cultivation, [even] when the undefiling path issupported by the 'capable [preparatory] stage', it is able to free onefrom the attachment of the nine [levels] - those of the desire[realms], and the eight of the dhyanas and the formless.

[12,66] The remaining eight can extricate one from attachment to theirown levels and to the levels above.

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[12,6]] The first five super-knowledges are present at the main parts ofthe four dhyanas. These five have dominion over their own levelsand the levels below. All the super-knowledges will become mosteminent when accomplished by means of the fourth dhyana.

[12,68] Moreover, based on the state of mind of the dhyanas, theirrespective mental stabilities are accomplished by means of the attentions.

[12,69] The super-knowledges connected with the undefiling path areexalted above mundane persons.

[12,7°] The 'serenity of cessation' is supramundane. To begin with,having been cultivated among human beings, it is realized eitheramong humans or in the form realms. It is not realized in theformless realms. Because it is the ripening of a tranquil emancipation, there is, consequently, no application of effort in thosestates.

[12,71] Furthermore, one successively enters the states of serenity fromthe first dhyana up to summit of existence. Since the summit ofexistence is the subtlest state of mind of the three realms, it isfollowed by entering the cessation of all perception and sensation.Apart from noble beings, immature persons are not capable ofthis.

[12,72] When entering these [states of serenity] for the sake of, forinstance, the 'peaceful resting of the present life' and so forth,because the activities of cognitions and mental states have subsided, it is the notion which thinks "After such and such I willemerge!" that causes the entering and emergence in accordancewith how long this intention effects.

[12,73] After sequentially entering the 'nine serene states of successiveabiding' and having descended through them in reverse order, onestops at the uncomposed state of mind of the desire realms andthen re-enters these nine serenities, one after the other, graduallyshedding them from the first up to the eighth. This is called the

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'samadhi of bypassing' and it is cultivated in order to train in thepower of samadhi.

[12,74] In general, this path 'is defined as lesser, middling and greateraccording to how the stages and their disturbing emotions arediscarded. That is to say, by means of the so-called 'path ofpreparation' one begins discarding the disturbing emotions, thepreliminary for the path without impediment.

[12,75] The 'path without impediment' follows the [path of] preparationand discards the disturbing emotions without interruption.

[12,76] The 'path of liberation' is to realize the liberation of havingdiscarded disturbing emo~ions.

[12m] The 'special path' is defined as threefold - the path of preparation, [path] without impediment and [path of] liberation whichdiscard other disturbing emotions, at a level higher than the previous path.

[12,7S] Or else, even though the disturbing emotions are not discarded,the 'special path' means [the path of] pondering the Dharma, ofentering or abiding in the states of serenity, of accomplishingtheir special qualities, or the path of abiding in them.

[12,79] For what purpose should this path be cultivated? It is cultivatedin order to increase virtue and uproot nonvirtue.

[12,SO] At the time of the path of cultivation the truth of dharmata hasalready been realized, and therefore one's stream-of-being is permeated by the right view and so forth which causes the eightfoldnoble path to arise.

[12,SI] These undefiling paths are traversed by means of the 37 bodhifactors. In this regard, at the outset, the 'four applications ofmindfulness' are the 'path of fully investigating entities'. Similarly,it should be understood that the 'four right exertions' and so forthrefer, respectively, to the 'path resulting from endeavor' and soforth through the 'path fully refining the samadhis', the 'path ofjoining with full understanding', the 'path of being linked to full

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[12,82] Again, among the enumerations of paths these four are taught:

i) The 'difficult path of sluggish [attainment of] superknowledges' is for the person of dull faculties who has not attained thedhyana of the main part.

ii) The 'difficult [path of] quick [attainment of] superknowledges'is for the person of sharp faculties who has not attained the dhyana of the main part.

iii) The 'easy [path of] sluggish [attainment of] superknowledges'is for the person of dull faculties who has attained the dhyana ofthe main part.

io} The 'easy [path of] quick [attainment of] superknowledges' isfor the person of sharp faculties who has attained the dhyana ofthe main part.

These four are called the 'the path differentiated in terms ofbasis and faculties'.

[12,83] Furthermore, the 'four abodes of Dharma' are: absence of covetousness, absence of ill-will, true recollection and true concentration. The first two refines the training in superior discipline while[true] recollection refines superior mental stability. The last refines the training in superior knowledge. Therefore, these four arecalled the 'path of fully refining the three trainings'.

[12,84] Shamatha and vipashyana are called the 'path that accomplishesall qualities'. 'Unwavering shamatha' means to accomplish themental state of calm abiding endowed with perfect pliancy bymeans of the 'nine methods of mental abiding'.

[12,85] 'Unmistaken vipashyana' (wider seeing) means, in order to discard mistaken attributes and negative tendencies, to see the correct meaning as it is by means of the discriminating knowledgethat distinguishes the qualities of the two truths in terms of gen-

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eral characteristics, that fully distinguishes them in terms of individual characteristics, and that fully detects their identity and dis-cerns their specifics. .

[12,86] There are four alternatives such as: having attained shamatha,yet not having attained vipashyana and so forth. One will accomplish the aim by means of striving for its counterpart based onwhichever has been attained; by exerting oneself in both, ifneither has been attained; and by uniting them when havingattained both.

[12,87] 'Genuine vipashyana' refers to the special discriminating knowledge which is based on shamatha. However, as in the context ofthe above four alternatives, it is taught as a distinguisher of discriminating knowledge.

[12,88] The 'path that consolidates other paths' refers to the three faculties:

i) The '[ruling] faculty of making all understood that was notunderstood' is the faculty that governs the path ofjoining and thefirst fifteen moments of the path ofseeing.

ii) The '[ruling] faculty of understanding all' is the faculty thatgoverns the entire path of learning by the means of the sixteenthmoment of the path ofseeing.

iii) The '[ruling] faculty of having understood all' is the facultythat governs the path of no-learning.

Thus, by having attained these paths one has attained masteryover consolidating other paths.

[12,89] Furthermore, when cultivating the path that comprises the levelof the first dhyana, all virtuous roots pertaining to the desirerealms will automatically be cultivated because one will have attained mastery over them.

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[12.90] As this indicates, it should be similarly understood that by cultivating the paths above one attains mastery over cultivating allvirtuous roots based on 'each and every level beneath one's own.

[12.91] The 'perfected path of no-learning' is realization of the attainment of freedom after having interrupted all that should be discarded. That is to say, by means of the vajra-like samadhi of one'sindividual path, it is the attainment that immediately follows thetransformations of mind and path as well as the cognitions of exhaustion and of nonarising.

[12.92] The 'cognition of exhaustion' means to know, "I have acknowledged suffering, discarded its origin, realized its cessation andhave followed the path; thus all that should be discarded is exhausted!"

[12.93] Moreover [the cognition of nonarising], one knows that "there isno more suffering to be acknowledged" and so forth - that thereis "nothing more concerning the ways of the four truths to be acknowledged, discarded, attained, or followed" and thus the cognition that "henceforth, the defilements will not arise."

[12.94] In this regard, the Hinayana abider [on the path] of no-learning,the shravaka or pratyekabuddha arhats, have discarded the disturbing emotions of the three realms, along with their seeds.Through the power of that, they have attained the freedom of theexhaustion of such things as the negative tendencies for karmaand ripening and thus, they realize the truth ofcessation.

[12.95] The Mahayana abider [on the path] of no-learning, at the levelof buddhahood, has realized the great abandonment - the finaltruth of cessation through discarding the seeds of the two obscurations along with their tendencies - and thus attained the'essence-body, the suchness endowed with twofold purity.

[12.96] What is 'vajra-like samadhi'? It is the path without impediment,the remedy that is invincible in overcoming the final discard,which has obstructed the attainment of the ultimate result of the

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Mahayana or Hinayana paths, respectively. It possesses the threeaspects ofpreparation, main part and conclusion.

i) First, the 'path of preparation' is the direct cause that has thecapacity for immediately bringing about the vajra-like samadhi.

ii) The 'main part', the vajra-like samadhi itself, remains unharmed by all the obscurations to be discarded while possessingthe power to overcome them.

iii) Following that as a direct result is the 'liberated path', theoccasion for the cognitions of exhaustion and of nonarising to occur.

[um] This [state of] no-learning is endowed with the 'ten qualities ofno-learning'. What are they? They are the eightfold noble pathfrom the right view of no-learning and so forth up to the rightconcentration of no-learning; in addition, the right liberation ofno-learning and the right cognition of no-learning make ten altogether.

[U,98] These ten comprise the five 'undefiling aggregates': i) [right]speech, action and livelihood are the 'aggregates of discipline'; ii)

[right] recollection and concentration are the 'aggregate of concentration'; iii) [right] view, thought and effort are the 'aggregateof discriminating knowledge'; iv) the 'aggregate of liberation', andv) the 'aggregate of perceiving the wisdom of liberation'.

[11,99] In this way, the truth of the path should be understood as thetrue path, reasonable, accomplishing and delivering.

[u,Ioo]This completes the explanation of the four truths which havebeen taught in terms ofwhat should be adopted or discarded.

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13The Truth of the Path

Classifications

[13,1] In this context, I will describe some of the classifications of theattributes of the path that is true realization, and of the personwho attains this path. The shravaka and pratyekabuddha arhatsdo possess the five undefiling aggregates mentioned above, yet the[following] five undefiling aggregates of the Tathagata are inconceivable. In this regard:

[13.2] i) The buddha's appearances as form-bodies [rupakaya] are unlikethe form of an ordinary sentient being. Rather, their simultaneousappearances, like reflections, result from immeasurable causes ofundefiling merit [and appear] to those to be tamed throughoutthe realms in the ten directions. This very function of discardingall the negativities of the entire world including the god [realms],while gathering an immensity of virtuous qualities should be understood as the undefiling 'aggregate of discipline'.

[13,3] ii) Similarly, the 'aggregate of concentration' is to be free fromvarious kinds of sensations, while remaining forever unmovedfrom dharmadhatu.

[1M] iii) The 'aggregate of discriminating knowledge' is, while beingfree from various kinds of perceptions, to cognize without conceptual thinking, effortlessly and spontaneously, all attributes ofthings as they are and whatever may exist.

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THE TRUTH OF THE PATH - CLASSIFICATIONS

[13,5] iv) The 'aggregate of liberation' is the complete subsiding of allthe activities of outer and inner formations, due to having discarded the two obscurations along with their tendencies.

[13,6] o} The 'aggregate of perceiving the wisdom of liberation' meansto see or to perceive, by means of individual self-cognizance, thewisdom that is, itself, the nature of liberation from the attributesof the aggregate characterized by the eight collections of consciousness.

[13,7] In this way, at buddhahood there are no ordinary aggregates,elements or [sense] sources which possess inherent existence.Having transcended the three realms, it is an awakening intobeing the nature of the five families, five wisdoms and five undefiling aggregates.

[13,8] In short, having recognized the 'real mode' of the wisdom-bodythat is inseparable from dharmadhatu and present as the identityof equality endowed with all aspects, this [wisdom]-body displaysitself in the perception of those to be tamed. This happensthrough the skillful methods of an activity that accords with theworlds and in the manner of the five aggregates that parallel thestatus of all ordinary individuals.

[13,9] In conformity with that, all the conventional labels appliedshould be understood in terms of referring merely to the 'perceived mode' without the slightest conflict in meaning.

For instance, stating that "the Buddha did not give any teachingswhatsoever" because he is free from any notion or conceptualthought that differentiates between existence and quiescence, andstating that "he taught the Dharma in accordance with havingdiscerned individually the dispositions, faculties and attitudes ofthose to be tamed," are not contradictions and have the samemeamng.

[13,10] [The meaning is that the Buddha], by the power of masteringthe profound nonconceptual wakefulness of the 'real mode', has

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achieved the strength which does not allow dissipation of eventhe slightest benefit for beings. Without any conceptual effort, heknows all knowable things and his engagement in activities iseffortless and spontaneously perfect.

[13,11] From the standpoint of the 'perceived mode' as regards all thoseto be tamed, through this power he perceives their individual dispositions, faculties and attitudes. Thereafter, he appears to givethe appropriate teachings and to engage in various timely effortsfor the benefit of beings. However, these appearances are dependent on the perceiver and, in that way, are undeceiving.

[13,12] When one understands in this manner, one becomes undeludedabout the meaning of the Greater Vehicle.

[13,13] Since [a buddha] does not possess any ordinariness, such asinherently existent aggregates, sensations and so forth, he hasconquered the 'four Maras':

i) The 'Mara of Emotion' refers to disturbing emotions that arethe causes for producing the defiling aggregates;

ii) The 'Mara of Aggregates' refers to the five defiling aggregatesproduced through these causes;

iii) The 'Mara of Divine Son' is the attachment towards sensepleasures which hinders the path that exhausts defilements;

w} The 'Mara of the Lord of Death' is that which brings aboutinterruption of the aggregates.

They are demons [Maras] because of preventing all beings'liberation from samsara. Since the Buddha has permanently defeated them, he is known as 'completely victorious over the fourMaras'.

[13,14] Similarly, in terms of having discarded the two obscurationsalong with their habitual tendencies, having realized all thatshould be realized and so forth, the Buddha has a variety of synonymous epithets: Foe-Destroyer (arhat), Truly and Completely

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Enlightened One (samyak-sambuddha), Thus Gone (tathagata),Bliss Gone (sugata), Incomparable Teacher, and so forth.

[1),15] The 'six fortunes' are:

i) 'perfect power' ofmastering that which is desirable;

ii) likewise, the 'perfect body of excellence' of the marks andsIgns;

iii) 'perfect wealth' of immeasurable things, such as the retinue;

iv) 'perfect fame' ofbeing world-renowned;

o) 'perfect wisdom' of knowing things as they are and all thatexists;

vi) and 'perfect diligence' of accomplishing the benefit of sentientbeings.

[13,16] These are, successively, the results of meditation, patience,generosity, discipline, knowledge and diligence. They are alsoknown as the 'six excellent qualities'.

[13,17] The 'six recollections' are the recollections of the Buddha,Dharma, Sangha, giving, discipline and divinity.

[13,18] Having achieved the spontaneously present body of unconditioned self-existing wisdom, the 'Buddha' is, thereby, endowedwith the perfect benefit for sel£ Based on immeasurable knowledge, compassion and capability, he is endowed with the perfectbenefit for others. In this way, he possesses immeasurable goodqualities which can be divided into the three kayas.

[13,19] Concerning the 'Dharma', the truth of the path, which frees onefrom attachment, has the [three] sun-like qualities of 'purity' sinceit is essentially free from emotional obscurations; of 'clarity' sinceit is devoid of cognitive obscurations; and of 'remedy' since itovercomes the darkness of the two obscurations.

[I3,~O] The truth of cessation, which is free from attachment, possessesthe three qualities of being 'inconceivable' since it is beyond thedomain of constructs; of being 'utterly tranquil' since it is free

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from karma and disturbing emotions; and of being 'unfathomable'although it is individually cognized. In short, suchness is inconceivable, tranquil andunfathomable.

[13.211 These two, cessation and path, comprise the Dharma ofRealization. All the scriptures, which express that which should be expressed regarding these two, are the Dharma of Statements. Boththe Dharma of Statements and the Dharma of Realization possess goodness in the beginning, goodness in the middle andgoodness in the end.

[IJ.221 They are endowed with the twofold excellence of word andmeaning, as well as the four qualities of pure conduct:

i) 'unmixed', since they are not common to others;

ii) 'totally complete', due to discarding all the disturbing emotions;

iii) 'totally perfect', since they reveal the dharmata of naturalpurity; and,

io} 'totally purifying' since they free from temporary impurities.

[13.23] 'Sangha' refers to all those who practice the Dharma; thus, thereare two kinds - ordinary and noble.

[13,24] The noble [Sangha] are those who have seen the truth of dharmata through having practiced the Dharma. Among them, 'nobleones of the Greater Vehicle' are superior since they are endowedwith the special qualities of 'knowledge', having individually cognized the special profound and extensive topics meant to be realized in their Greater Vehicle, and of 'liberation', being free fromthe three obscurations of attachment, hindrance and inferiority.

[IJ.2S] In this way, when the qualities of the Three Jewels are broughtto mind, they are recollected as the incomparable teacher, thepath and the companions on the path.

[IJ.26] In addition, one should recollect the wholesome qualities ofgenerosity and discipline. Concerning the 'divinities', one should

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recall the good qualities of the gods of the desire and form realmsas well as those of all noble beings, bringing them to mind as witnesses to one's own deeds.

[13,27] 'Recollection of divinity' means bringing to mind the causes ofthese divinities - the ten virtues and the three emancipations, aswell as the [serene states of] the dhyanas and formless states, inthe manner ofcause and effect.

[13,28] Thus, through the latter three recollections one brings to mindthe 'three things which create merit'.

[13,29] The 'seven noble riches' are faith, giving, discipline, learning,modesty, conscientiousness, and discriminating knowledge. Eachshould be preceded by the word 'perfect'. They are described thusbecause all noble beings possess these seven perfect qualities,which can never be exhausted, and because these are their wealth.

[13,30] The five eyes:

i) The 'physical eye' is an eye faculty produced from merit whichsees the subtle and gross forms from one-hundred leagues up tothe great thousandfold world-system.

ii)The 'divine eye', the divine sight that occurs effortlessly in thepresent life through the ripening of the cultivation of the dhyanasin former lifetimes, perceives death, transmigration and rebirth.

iii) The 'knowledge eye' sees the truth ofdharmata.

io) The 'Dharma eye' knows the Dharma of Statements and theDharma of Realization, as well as how to assess the faculties of allthe noble individuals possessing these Dharmas.

o) The 'Buddha eye' is the wisdom that perceives all aspects ofknowable things.

[13,31] The 'four adornments of a bodhisattva' are discipline, samadhi,discriminating knowledge and retention.

[13,32] The 'ten great aspirations of a bodhisattva are': i) to venerate thebuddhas; ii) to retain the sacred Dharma; iii) to manifest all bodily

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forms; ivy to enter into all realms; v) to perfect the paramitas; vi) tobring sentient beings to maturation; vii) to purify the realms; viii) toabide by the experience that accords with all bodhisattvas; ix) to bemeaningful in all modes of behavior; and x] to attain the greatenlightenment. Accompanying these ten aspirations, there arehundreds of thousands of aspirations, as well as countless minorones.

[13,33] These ten are fulfilled as the 'ten never-ending principles'. Whatdoes this mean? Their fulfillment is as far-reaching as the extentof the realms of sentient beings, the realms of world-systems, andthe realms of space. In magnitude, they extend as far as [therealms] of the Sacred Dharma, of nirvana, of the occurrence ofbuddhas, of the wisdom of the buddhas, of the aims in the mindsof all sentient beings, and the realms of the experience of the wisdom of buddhas. Combining the [first] nine, the tenth [extendsas far] as the 'realms of the nature of the world, of the nature ofthe Dharma and of the nature of wisdom'. As these ten pervadethroughout space and time without limitation, one should understand that engaging in the magical manifestation of these aspirations pervades to the same extent.

[13,34] The 'eight thoughts of a great being' are the thoughts:

i) 'When will I be able to eliminate the suffering of all beings!"

ii) 'When will I be able to establish all impoverished beings ingreat wealth!"

iii/When will I be able to benefit beings with my body of fleshand blood!"

iv/When will I be able to bring benefit to beings, even in mustremain in the hells for a long time!"

v) "Throughout all my lives, may I never possess a rebirth, threedoors, wealth, power, and so forth that fails to benefit sentientbeings, may I never delight one-sidedly in the taste of the ultimate, and may I never cause harm to sentient beings!"

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fli) "May the results of evil deeds of all beings ripen upon myself,may the results of my own virtues ripen upon them, and may theybe happy!"

oii} 'With great mundane and supramundane wealth, when will Ibe able to accomplish, according to their wishes, the hopes of allsentient beings!"

fliii) "Having become a buddha, when will I be able to deliver allsentient beings from suffering!"

[13,35] The "three wheels" are: i) the learning wheel of study and reflection; ii) the renunciation wheel of meditation, and iii) the actionwheel of [meaningful] deeds. The latter includes all excellent activities that are ofbenefit to the doctrine and beings.

[13>36] The 'ten notions to which all shravakas continually adhere' are: i)

the notion of impermanence, ii) suffering, jij) no-self, io) repulsiveness, o) death, oi) light, and oii} detachment. In addition, there arethe notions of fljjj) not taking delight in foods, ix} not feeling truefondness for all that is worldly and x} the notion of the cessation ofall attributes. Before each term above should be appended 'thenotion of. Thus, altogether there are ten.

[13>37] Furthermore, various kinds of notions are taught in the sutras,such as: "I am not liberated from samsara!" "I am not free fromthe disturbing emotions!" "I have fallen into the abyss of misery

d I" "I b d inz ka I" "I d' . han terrors. am not eyon creating rma. may ie Wit -out attaining the qualities of the path of the noble beings!" and"Taking rebirth in samsara will make it difficult to achieve comforts such as possessing the freedoms and riches!"

These, and other such notions, will cause householders and soforth to feel weariness. They will eradicate conceit and induce oneto enter the path.

[13,38] Various notions of questioning have been taught, such as: "Having, presumably, become a follower of a Buddha, turned awayfrom a householder's activity and from objects of desire in order

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to strive for the good qualities of the path and its result, have Ileft behind unwholesome actions? Have I entered into the wholesome? Have I attained 'any results?" These notions will cause allordained persons to exert themselves in what should be adoptedand in what should be abandoned.

[IJ,39] Notions of feeling gratitude when understanding the virtues ofthe Buddha, of feeling respect when understanding the specialqualities of the path of the Greater Vehicle, of wishing to attainthe virtues of the buddhas and bodhisattvas when learning ofthem, of acknowledging all sentient beings as one's parents, ofcultivating the attitude of compassion and so forth are for thepurpose of entering the Greater Vehicle.

[IMO] Understand that the sutras teach various extensive and conciseclassifications regarding these notions.

[IMl] Concerning the 'three samadhis', the 'emancipation-door that isthe samadhi of emptiness' possesses, among the sixteen aspects ofthe fourth truth, the feature of emptiness and no-self. Similarly,the '[emancipation-door that is the] samadhi of wishlessness'possesses six features - the two aspects of impermanence andsuffering in addition to the four aspects of origin. The '[emancipation-door that is the] samadhi of marklessness' possesses thefeature of the eight aspects of cessation and path.

[1M2] Moreover, four samadhis are taught: i) the 'samadhi of discardingattachment' refers to meditation on uncleanness; ii) the 'samadhi ofpeaceful resting in this life' refers to a body which is pliable andpermeated with the delight and bliss arising from the samadhi ofseclusion; iii) the 'samadhi of attaining the wisdom vision' refers tocultivating the notion that night is as bright as daylight, and io} the'samadhi of attaining discriminating knowledge' refers to cultivating the samadhi of the fourth dhyana.

[1M3] The 'four qualities of a virtuous practitioner' are: i) not to return ascolding when being directly scolded with hurtful words, ii) not to

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return the beating when being beaten, iii) not to return criticismwhen being secretly criticized, and iv) not to return anger with anger. These four result from patience.

[IJ.44] When cultivating the path of training one's mental behavior, toremain mindful of repulsiveness when attachment predominates,mindful of loving kindness when anger predominates, mindful ofthe meaning of interdependence when delusion predominates,mindful of the classification of the elements when conceit predominates, and mindful of the inhalation and exhalation of breathwhen conceptual thinking predominates are the remedies againstexceedingly indulging in these disturbing emotions.

[IJ.45] In this regard, how is repulsiveness to be cultivated? There arethree meditations - on the aspect of the unclean, on the aspectof the repulsive, and on the aspect of the skeleton. Of these, thefirst is to understand and grow used to the fact that the nature ofthe body that one is attached to is unclean; it naturally embodies36 types of impurity.

The '36 impure substances' present in the body are as follows:head hairs, facial hairs, teeth, nails, feces, urine, sweat, nasal mucus, tears, saliva, secretions, skin, flesh, blood, bones, fat, marrow,veins, sinews, lungs, heart, liver, spleen, kidneys, stomach, smallintestines, large intestines, colon, urinary bladder, body oil,lymph, pus, phlegm, bile, brain, and cerebral membrane. Thus,there are 36. In this context, while 'secretions' refers to eyedischarge, ear wax, teeth plaque and so forth, the others are easyto comprehend.

[1],46] Moreover, in order to pacify the '[four] attachments' to color,shape, touch, and dignity, one should observe a motionless corpseleft in a charnel ground and think, "Just like this, all bodies willb hi "ecome t IS very same way.

[IJ.47] In this respect, there are 'nine perceptions of repulsiveness': Theperception of the bloated, the worm-infested, the bleeding, the

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livid, the festering, the gnawed, the scattered, the burning, andthe rotting [corpse]. Thus nine.

[IM8] 'Perception of the skeleton' is the supreme antidote to the 'fourattachments' mentioned above. That is to say, all physical bodiesborn form a womb are by nature skeletons, without exception.Meditating on skeletons involves first focusing one's mind on either the thumb or forehead of one's own body whereby it opensup and rots. Thereafter, one focuses on a thumb-sized bone.Next, one gradually imagines one's entire body is a skeleton. Onethen visualizes this skeleton expanding, filling one's dwellingplace and finally spreading out as far as the ocean. Then, it isgathered back to the size ofone's own physical skeleton.

[IM9] Again, when expanding and re-absorbing as before, one excludesthe leg bones yet gathers back all the other bones. Once again,one expands the skeleton, yet gathers back only half of the skeleton and half of the skull. [This process is repeated] until [theskeleton] dwindles to only the thumb-sized piece of bone between the eyes. It has been explained that this is the way oneshould expand and re-absorb. In any case, focusing on [bodies asbeing] skeletons and growing accustomed to that, one will discardattachment.

[13,50] The 'five kinds of detachment' includes these variations: i) 'partialdetachment' towards objects of attachment; ii) 'complete detachment'; iii} 'detachment through realization' of discriminatingknowledge; io} 'detachment through suppression' by means ofshamatha, and e) 'detachment through discarding' by means of theremedy.

[13,51] Moreover, there are 'ten types of detachment': i) 'natural detachment' toward suffering and its basis; ii)'harmful detachment', suchas the absence of yearning due to engagement in sexual intercourse; iii) 'supported detachment', such as not desiring deliciousfood when full; iu} 'detachment through upgrading', such as not

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desiring an inferior quality when having obtained that which issuperior; v} 'deluded detachment', such as immature beings notdesiring nirvana; vi) 'd~tachment through remedy', such as discarding disturbing emotions by means of the mundane and supramundane paths; vii) 'detachment through complete knowledge'is having no desire for the three realms after attaining the path ofseeing; viii) 'detachment through discarding' is having discardeddisturbing emotions, from one level to the next; ix) 'inferior detachment' is the detachment of mundane persons, shravakas andpratyekabuddhas; and x) 'unexcelled detachment' is the detachment of buddhas and bodhisattvas.

[13,52] 'Cultivating loving kindness' is engaged in by acknowledgingand contemplating: "All sentient beings resemble me in my desirefor happiness and disdain for suffering. What a pity it is that theydeludedly cast away happiness and embrace suffering! All havebeen my own mother numerous times in my former lives!"

[13,53] In the same manner, regard them as your fathers and mothers,brothers and sisters, sons and daughters, paternal and maternalrelatives, friends and companions. Through these ten ways, cultivate an affection for all sentient beings and thereby let lovingkindness, the desire for them to be happy, arise. Again and again,accustom yourself to this kind of loving attitude and cultivate it,thus, to include all sentient beings.

[13>54] By means of one of the four dhyanas, whichever is suitable, the'samadhi of loving-kindness' aims at embracing all the worlds inthe ten directions with this loving attitude, free from enmity orrivalry.

[13,55] Although this samadhi may not have occurred, it is taught thatcountless benefits result from just a single moment of [trying] tocultivate the attitude oflove.

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[13,56] Through cultivating love in this way, that which is contrary to itsattitude, all types of anger which result from the 'nine bases for ahostile attitude' will be pacified.

The 'nine bases for a hostile attitude' are thinking, "This harmedme in the past! It is harming me now! It will harm me in the future!" In the same way, three can be applied to one's friends and[enemies, by] thinking, "This has helped," "It is helping," or "Itwill help my enemy in the future!"

[13,57] The benefits of loving kindness are these 'eight qualities of love':one will be cherished by all gods and humans, protected by spirits,experience abundant mental pleasure and physical pleasure, remain untouched by poison, remain unscathed by weapons, effortlessly achieve one's aims and be reborn in the world of Brahma.

[13,58] As the remedy for delusion, 'contemplation of interdependence'establishes, as explained above, the fact that all outer and innerphenomena originate in dependent connection, and thus arise freefrom eternalism or nihilism. Therefore, through repeatedly growing accustomed to this, one becomes free from all delusion.

[13,59] When conceit predominates, one should contemplate the classification of the elements.

[13,60] In this context, there are seven types of conceit:

i) 'Plain conceit' or 'lesser conceit' is, regarding those who havefewer qualities than oneself, to think, "I am greater than thatperson!" Or, regarding those comparable to oneself, to think, "Iam equal to that person!"

ii) 'Larger conceit' is to regard oneself as greater or more exaltedthan one's equals, or to regard oneself as equal to one's superiors.

iii) 'Outrageous conceit' is to regard oneself as greater than thosesuperior to oneself.

io] 'Egocentric conceit' is to think "I am!" while regarding the fiveperpetuating aggregates as "I" and "my."

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v) 'Presumptuous conceit' is to think, "I have attained the highervirtues!"without having attained them.

vi) 'Arrogant conceit' is to think, "I may be slightly inferior tothose who are especially exalted, yet I am still excellent!"

vii) 'Unfounded conceit' is to take pride in a fault, pretending it isa quality while it is not.

[13,61] In order to pacify these types of conceit, one should dissect one'sown aggregates - the basis for thinking "I am!" - into the sixcomponents of earth, water, fire, wind, space and consciousness,and then subdivide these elements down to their final, most subtle particles. [One should dissect], as well, the consciousnessdown to the various kinds of pleasure, pain, virtue, nonvirtue, andso forth, on down to the smallest 'moment of time finality'. Oneshould then accustom oneself to the meaning of that.

Furthermore, this body is composed of various combinations ofthe 36 impure substances which, yet again, have the nature of theminutest particles.

[13,62] Dissecting the five aggregates into their parts and subparts, justas when mentally separating a heap of mixed grains of barley andrice, one grows accustomed to analyzing their momentary natureof arising and ceasing.

[13,63] Through this, one eliminates egocentric conceit by refuting theobject that was deludedly considered whole, singular and permanent. In addition, all types of conceit which share that root willsubside and the nature of no-selfwill be perceived.

[13,64] When conceptual thinking predominates, one should applymindfulness of the exhalation and inhalation of breath. By growing accustomed to that, one will attain stillness of mind.

[13,65] How should this be done?

i) Directing the attention on simply counting the exhalation andinhalation of breath unerringly to a number, such as ten.

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ii) Embracing with attention the coming and going of breath inthe body.

iii) Settling the attention on the breath that remains, like a stringofjewels, connecting the tip of the nose straight down to the solesof the feet.

iv) While exhaling and inhaling the breath, examining and discriminating the eight types of particles and, based thereon, thenature of the five aggregates that are endowed with mind.

v) Directing the attention to changing focus by combining theexhalation and inhalation of breath, as well as the warmth, withvirtuous [states of mind].

vi) Completely purifying means bringing to mind the paths ofseeing, cultivation, and no-learning while combining that withthe exhalation and inhalation of breathing.

Conceptual thinking will subside by focusing the attention onbreathing by means of these six types.

[13,66] These are some classifications of qualities which are taught asadditional points to the chapter about the truth of the path.

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14The Two Truths

[14,1] The buddhas have taught the two truths, the relative and theultimate, for the sake of establishing [certainty about] the natureof knowable things."

[14,2] 'Relative truth' includes all types of perceived phenomena: the'ground' which refers to the aggregates, elements, and sensesources comprising the conditioned and the unconditioned; the'path' which refers to the paramitas and the bodhi-factors; and the'fruition' which refers to the ten powers and so forth. In short,defined in terms of the unfailing 'perceived mode' of all knowables, relative truth refers to the extensive aspects of all existentphenomena.

[14,3] Defined in terms of the 'real mode' of all these phenomena ofground, path and fruition, 'ultimate truth' refers to the profoundaspect of the nature as it is and to the fact that the nature [of phenomena] is emptiness which cannot be established as anythingwhatsoever.

[14,4] Realizing that these two truths are, in the perfect sense, an indivisible equality is the final meaning - the most eminent amongall objects of realization.

[14,5] The Sutra Taught by Inexhaustible Wisdom mentions three truths:relative truth, ultimate truth, and the truth of characteristics. Thismeans that the division into the first two truths cannot be finallyestablished by means of their individual characteristics, but rather

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THE Two TRUTHS

that they are taught as a single truth, the great equal unity. This isdharmadhatu, the final and ultimate truth.

[14,6] This was the full explanation of the chapter on learnedness inthe truths.

Notes

1 For the 'three components', please see Volume I, Chapter I.

2 Indifferent or 'neutral' sensation.3 The term 'personal identity' (bdag) is also translated as 'self.4 Acharya Yeshe explained that the belief in a mistaken path is the same as

holding a discipline and ritual as paramount. Otherwise, there would benine described here.

S For these and other summations of the discards, please refer to theappendix the website under Gateway to Knowledge atWWW.RANGJUNG.COM.

6 Acharya Yeshe T rinley clarified that the discards of the path ofcultivation are the inherent aspects, while only the path ofseeingdiscards the imputed aspects.

7 The term 'perfection', opposed to 'affliction', refers to states and qualitiesbelonging to nirvana.

8 The topic of the two truths will be dealt with in more details in comingvolumes.

176

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